Page:The academic questions, treatise de finibus, and Tusculan disputations.djvu/244

 in behalf of their calves with the greatest vigour and earnestness, even against lions; so those who are rich or powerful, and are able to do so, are excited by nature to preserve the race of mankind, as we have heard by tradition was the case with Hercules and Libera. And also when we call Jupiter all-powerful and all-good, and likewise when we speak of him as the salutary god, the hospitable god, or as Stator, we mean it to be understood that the safety of men is under his protection. But it is very inconsistent, when we are disregarded and despised by one another, to entreat, that we may be dear to and beloved by the immortal gods. As, therefore, we make use of our limbs before we have learnt the exact advantage with a view to which we are endowed with them, so also we are united and associated by nature in a community of fellow-citizens. And if this were not the case, there would be no room for either justice or benevolence.

And as men think that there are bonds of right which connect man with man, so also there is no law which connects man with the beasts. For well did Chrysippus say, that all other animals have been born for the sake of men and of the gods; but that men and gods have been born only for the sake of their own mutual communion and society, so that men might be able to use beasts for their own advantage without any violation of law or right. And since the nature of man is such that he has, as it were, a sort of right of citizenship connecting him with the whole human race, a man who maintains that right is just, and he who departs from it is unjust.

But as, although a theatre is publicly open, still it may be fairly said that the place which each individual has occupied belongs to him; so in a city, or in the world, which is likewise common to all, there is no principle of right which hinders each individual from having his own private property. But since we see that man has been born for the purpose of defending and preserving men, so it is consistent with this nature that a wise man should wish to manage and regulate the republic; and, in order to live in compliance with nature, to marry a wife and beget children. Nor do philosophers think virtuous love inconsistent with a wise man. But others say that the principles and life of the Cynics are more suited to a wise man; if, indeed, any chance should befal him which