The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1882-02-08

others-which can be devoid of duty.
In cultivating it consists all the virtue
(honestas) and in neglecting it all the
turpitude."
To reach the "honestum" is the SUI
preme attainment of human nature the
progress towards this contamination he
thus describes:
The distinguishing property of man
is to search for and follow after truth ="
In this Cicero follows Plato, who defined
man, the hunter after truth and Soc
rates, who, rejecting the title of sophos the
possessor, announced himself the phil
oSorhoS or seeker after truth.
Therefore, continues Cicero, "when
relaxed from our necessary business and
cares, we desire to see, to hear, to learn
something; and we consider the knowl-
edge of things obscure or wonderful, in
dispensable to living happily. From this
we understand that truth, simplicity, and
sincerity are most agreeable to the nature
of man. To this'passion for discovering
truth, is added certain strong inclina-
ton toward prominence; for no one
whose mind is well formed by nature, is
willing to obey any, except him who
gives precepts and instructions, or who,
for the general good, commands Justly
and lawfully. From this proceeds lofti-
ness of mind and contempt for worldly
interests"
Dauntless courage, springing from ele-
waited knowledge and high ambition, was
favorite conception of the ancients.
Thus Virgil sings the praises of him,
"who being able to know the causes of
things, can also tread under foot all fear,
memorable fate, and the roar of Unsuitable
Acheron."
But Cicero ascribes graceful as well as
heroic qualities to the "honestum."
He says" Neither is it mean priv
lege of nature and reason, that man is
the only animal who is sensible of order,
of decency, and of propriety, both in act
ing and speaking. In like manner, no
other creature perceives the beauty, the
gracefulness, and the harmony of parts,
in those objects which are discerned by
the sight. A similitude to this is trans
ferred by reason and nature from the
sight to the mind, which thus intimate
that beauty, regularity, and order in
counsels and actions should be still more
preserved, and forbid to do aught that is
indecent or efeminate, or to act or think
wantonly in any of our deliberations OF
deeds"
He now reaches the climax, in the de-
claration, that from all these things, the
" Honestum" which he sought, is COM
posed and produced; which, even if not
ennobled is still honorable-tanaen hon.
estWn' SIT and of which we may say
that even were it praised by none, ii
would be commendable in itself"
Having drawn this beautiful picture
he tells his son, Marcus, that he may
here perceive the form, and as it were
the face of virtue" which if we could
perceive her with our eyes, would, as
Plato says, "kindle wonderful love Of
wisdom"
The sight of the "honestum" would
he says, excite the love of 8apientiae Owls
DOM, thus showing how largely he
thought virtue consisted in wisdom. Sc
in Scripture religion is the highest wis
dom, and sin the greatest folly.
These speculations of Cicero do moi
soar to the sublime heights of Aristotle
yet they rise immeasurably above Hobbies
Gassendi, and Paley, and the low-borr
philosophy of our day.
That image Of perfect virtue which
eluded the scrutiny Of the ancient phil
osophers, is familiar to our minds: and
has left its impress on many hearts.
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