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160 talk about citizens of the world and the ideal wise man is rather poetry than philosophy. They rightly connect happiness with virtue, and virtue with wisdom; but so did Aristotle some centuries before them.

But their great fault (says Cicero) is, that they ignore the practical side of life. So broad is the line. which they draw between the "wise" and "foolish," that they would deny to Plato himself the possession of wisdom. They take no account of the thousand circumstances which go to form our happiness, To a spiritual being, virtue might be the chief good; but in actual life our physical is closely bound up with our mental enjoyment, and pain is one of those stern facts before which all theories are powerless. Again, by their fondness for paradox, they reduce all offences to the same dead level. It is, in their eyes, as impious to beat a slave as to beat a parent: because, as they say, "nothing can be more virtuous than virtue,—nothing more vicious than vice." And lastly, this stubbornness of opinion affects their personal character. They too often degenerate into austere critics and bitter partisans, and go far to banish from among us love, friendship, gratitude, and all the fair humanities of life.

The fifth book carries us back some twenty years, when we find Cicero once more at Athens, taking his afternoon walk among the deserted groves of the Academy. With him are his brother Quintus, his cousin Lucius, and his friends Piso and Atticus. The scene, with its historic associations, irresistibly carries their minds back to those illustrious spirits who had