Tusculan Disputations by Cicero (reading books for 7 year olds .txt) 📕

applying what belongs to the public to his own use; and, in short, he will be ever governed by all the virtues, which are many and various. To these let us add the advantage of his friendships, in which the learned reckon not only a natural harmony and agreement of sentiments throughout the conduct of life, but the utmost pleasure and satisfaction in conversing and passing our time constantly with one another. What can be wanting to such a life as this to make it more happy than it is? Fortune herself must yield to a life stored with such joys. Now, if it be a happiness to rejoice in such goods of the mind, that is to say, in such virtues, and if all wise men enjoy thoroughly these pleasures, it must necessarily be granted that all such are happy. A. What, when in torments and on the rack? M.

Do you imagine I am speaking of him as laid on roses and violets? Is it allowable even for Epicurus (who only puts on the appearance of being a philosopher, and who himself assumed that name for himself) to say (though, as matters stand, I commend him for his saying) that a wise man might at all times cry out, though he be burned, tortured, cut to pieces, “How little I regard it!” Shall this be said by one who defines all evil as pain, and measures every good by pleasure; who could ridicule whatever we call either honorable or base, and could declare of us that we were employed about words, and uttering mere empty sounds, and that nothing is to be regarded by us but as it is perceived to be smooth or rough by the body? What? shall such a man as this, as I said, whose understanding is little superior to the beasts’, be at liberty to forget himself; and not only to despise fortune, when the whole of his good and evil is in the power of fortune, but to say that he is happy in the most racking torture, when he had actually declared pain to be not only the greatest evil, but the only one? Nor did he take any trouble to provide himself with those remedies which might have enabled him to bear pain, such as firmness of mind, a shame of doing anything base, exercise, and the habit of patience, precepts of courage, and a manly hardiness; but he says that he supports himself on the single recollection of past pleasures, as if anyone, when the weather was so hot as that he was scarcely able to bear it, should comfort himself by recollecting that he was once in my country, Arpinum, where he was surrounded on every side by cooling streams. For I do not apprehend how past pleasures can allay present evils. But when he says that a wise man is always happy who would have no right to say so if he were consistent with himself, what may they not do who allow nothing to be desirable, nothing to be looked on as good but what is honorable? Let, then, the Peripatetics and Old Academics follow my example, and at length leave off muttering to themselves, and openly and with a clear voice let them be bold to say that a happy life may not be inconsistent with the agonies of Phalaris’s bull.

But to dismiss the subtleties of the Stoics, which I am sensible I have employed more than was necessary, let us admit of three kinds of goods⁠—and let them really be kinds of goods, provided no regard is had to the body and to external circumstances, as entitled to the appellation of good in any other sense than because we are obliged to use them⁠—but let those other divine goods spread themselves far in every direction, and reach the very heavens. Why, then, may I not call him happy, nay, the happiest of men, who has attained them? Shall a wise man be afraid of pain? which is, indeed, the greatest enemy to our opinion. For I am persuaded that we are prepared and fortified sufficiently by the disputations of the foregoing days, against our own death or that of our friends, against grief, and the other perturbations of the mind. But pain seems to be the sharpest adversary of virtue. That it is which menaces us with burning torches; that it is which threatens to crush our fortitude, and greatness of mind, and patience. Shall virtue, then, yield to this? Shall the happy life of a wise and consistent man succumb to this? Good Gods! how base would this be! Spartan boys will bear to have their bodies torn by rods without uttering a groan. I myself have seen at Lacedaemon troops of young men, with incredible earnestness contending together with their hands and feet, with their teeth and nails, nay, even ready to expire, rather than own themselves conquered. Is any country of barbarians more uncivilized or desolate than India? Yet they have among them some that are held for wise men, who never wear any clothes all their life long, and who bear the snow of Caucasus, and the piercing cold of winter, without any pain, and who if they come in contact with fire endure being burned without a groan. The women, too, in India, on the death of their husbands have a regular contest, and apply to the judge to have it determined which of them was best beloved by him, for it is customary there for one man to have many wives. She in whose favor it is determined exults greatly, and being attended by her relations, is laid on the funeral pile with her husband; the others, who are postponed, walk away very much dejected. Custom can never be superior to nature, for nature is never to be got the better of. But our minds are infected by sloth and idleness, and luxury, and languor, and indolence: we have enervated