The Ethical Writings. Cicero
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to undertake things outside of our specialty, we must employ all possible care, thought, and diligence, that we may be able to dispose of them, if not becomingly, yet with the least degree of unbecomingness; nor ought we in that case to endeavor to attain capacities not our own, so much as to avoid mistake or failure.
32. To the two characters which, as I have said, every man must sustain, is added a third, imposed upon us by chance, or by circumstances beyond our power; a fourth, also, which we assume at our own discretion. Posts of authority, military commands, high rank, honors, wealth, and their opposites, at the disposal of chance, are controlled by circumstance. But it depends on our own choice what character we will assume as to a favorite pursuit or profession. Thus some apply themselves to philosophy; some, to the civil law; some, to oratory; and of the several virtues some prefer to excel in one, some in another. Those, indeed, whose fathers or ancestors have held any special distinction, generally aim at eminence in the same department, as Quintus Mucius, the son of Publius, in the civil law; Africanus, the son of Paulus, in military service. But some add to the honors inherited from their fathers a special reputation of their own, as this very Africanus crowned his military renown by eloquence. Timotheus, the son of Conon, also did the like, being fully his father’s equal in military reputation, and adding to it the praise of learning and genius. It is, however, now and then the case that young men, forsaking the example of their ancestors, pursue some plan of their own; and this is the course, almost always, of those who, of obscure origin, set before themselves large aims. All these things ought to be taken into careful consideration when we inquire what is becoming.
At the outset, we should determine in what condition we wish to be, in what kind of pursuits, and whether in private or public life, — a decision the most difficult of all; for it is in early youth, when judgment is the weakest, that one chooses some mode of life with which he has become enamored, and thus is involved in a fixed avocation and course before he is capable of judging what is best for him. For as to what they say of the Hercules of Prodicus, as quoted by Xenophon, Ref. 085 that when he was just approaching maturity — the time given by nature to every one to choose what course of life he will enter — he went into a solitary place, and sitting there, hesitated long and seriously within himself, which of the two paths before him, one of pleasure, the other of virtue, it was better for him to take, — this might perchance happen to Hercules, the son of Jupiter, but not in like manner to us, who imitate whomsoever we see fit, and feel impelled toward their pursuits and modes of life, yet still oftener, imbued with the advice of our parents, are drawn into their manners and habits; while others, still, are carried away by popular opinion, and make choice of those things that seem most charming to the multitude. Yet some, whether by happy fortune, or by goodness of nature, or by parental discipline, enter upon the right way of living.
33. But the rarest description is of those who, endowed either with the prestige of surpassing genius, or with pre-eminent culture and learning, or with both, have time to deliberate what course of life they would prefer to follow, — in which deliberation the issue should be made to conform to one’s own natural bias. For while in the details of conduct we determine what is becoming from a man’s native disposition, so in ordering the entire course of life much greater care should be taken that we may be consistent with ourselves so long as we live, and may not falter in the discharge of any one duty. But while in determining our course nature has the greatest influence, fortune comes next in controlling power, and account must be taken of both in choosing a mode of life, — yet most, of nature. For Nature is far the more stable and consistent of the two, so that Fortune — herself mortal — sometimes seems to be in conflict with Nature, the immortal. Let him, then, who refers his entire plan of life to his nature so far as it is unvitiated, go on as he has begun (for this is in the highest degree becoming), unless he be made aware that he was mistaken in his choice. If this take place (and it may), a change of habits and of plans is requisite. If circumstances favor this change, we can make it with a good measure of ease and convenience; otherwise, it must be made gradually and step by step, just as it is more becoming, in the opinion of the wise, to unknit gradually friendships which no longer please or satisfy us, than to cut Ref. 086 them in sunder with a single stroke. But when our mode of life is changed, we ought by all means to take heed that we present some show of sufficient reason. To return to what I said awhile ago as to the fitness of imitating parents and ancestors, an exception is to be made, in the first place, as to their faults, which we are not to reproduce; and, in the next place, if nature will not permit this imitation in certain particulars, — as the son of the elder Africanus Ref. 087 (who adopted the younger Africanus, the son of Paulus) on account of feeble health could not resemble his father as his father had resembled his grandfather, — if, for instance, one cannot frequent the courts as an advocate, or hold the ear of the people in their assemblies, or conduct military enterprises, he ought at least to exhibit the qualities which are at his own command, justice, good faith, generosity, moderation, temperance, so that public opinion may not require of him those things in which he is inevitably deficient. But the best inheritance that fathers can give their children, more precious than any patrimony however large, is reputation for virtue and for worthy deeds, which if the child disgraces, his conduct should be branded as infamous and impious.
34. Since the same duties are not assigned to different periods of life, some belonging to the young, others to those more advanced in years, this distinction needs to be spoken of. It is, then, the part of the young man to revere his elders, and to choose from among them the best and the most approved, on whose advice and authority he may rely; for the inexperience of early life demands the wisdom of older men for its stability and its right direction. But most of all is this early age to be guarded against sensuality, and to be trained in labor and endurance, both of mind and of body, that the capacity of persistent diligence may be developed alike for military service and for civic duty. Moreover, when the young wish to relax their minds and to give themselves up to enjoyment, let them beware of excess, let them keep modesty in mind, which they will do the more if their elders will interest themselves also in matters of this sort. But for old men it would seem that bodily labor ought to be slackened, while mental efforts are to be even increased. At the same time they should take pains to aid their friends, and the young men, and, above all, the state, as much as possible by their counsel and experience. But nothing is to be more shunned by old age than self-surrender to listlessness and indolence. Luxurious living, too, unbecoming at any period of life, is most shameful for old age; and if to this licentiousness be added, the evil is double; for thus old age at once disgraces itself, and makes the excess of youth still more shameless.
Still further, it is not irrelevant to treat of the duties of magistrates and of those in private life, of citizens Ref. 088 and of foreigners. It is, then, the special function of the magistrate to regard himself as representing the person of the state, and bound to maintain its dignity and honor, to enforce the laws, to define conflicting rights, and to bear in mind whatever is committed to his good faith. The private citizen ought to live on fair and equal terms with his fellow-citizens, neither cringing and grovelling, nor yet assuming supercilious airs. Then too, in the state he ought to choose those things which are peaceful and honorable; for we are wont to feel and to say that such a man is a good citizen. It is the duty of a foreigner and a temporary resident to do nothing beyond his own business, not to pry into the concerns of other people, and, least of all, to be meddlesome in the affairs of the state in which he is an alien. Thus, for the most part, duties can be ascertained, when the inquiry is raised what is becoming and what is fitting for different persons, occasions, and ages. But there is nothing which is so becoming as to maintain consistency in all that we do and undertake.
35. Since becomingness in all that is done and said has its place also in the movement and attitude of the body, and consists in three things, beauty, order, and attire fitted for the work in hand, difficult to express in words, — but it will be enough if they are felt, — and since in these is included our care to win the approval of those among whom we live, a few things ought to be said as to these particulars. In the beginning Nature seems to have made great account of our bodies, having placed in plain sight our frame and such parts of our structure as have a comely appearance, while she has covered and concealed those parts of the body bestowed for the needs of nature, which might have an unshapely and ugly aspect. This so careful construction of Nature the modesty of men has followed; for the very things which Nature