Chapter XIII: Daily Duties (2)

[51] ‘mors optimum inventum naturae’ _Dial._ vi 20, 1; ‘fortem posce animum, mortis terrore carentem, | qui spatium vitae extremum inter munera ponat | naturae’ Juv. _Sat._ x 357-9.

[52] ‘caram te, vita, beneficio mortis habeo’ Sen. _Dial._ vi 20, 3; ‘nullo nos invida tanto | armavit natura bono, quam ianua mortis | quod patet’ Silius _Pun._ xi 186-8; ‘adeo mors timenda non est, ut beneficio eius nihil timendum sit’ Sen. _Ep._ 24, 11.

[53] ‘[mors] quin habeat aliquid in se terribile, ut et animos nostros, quos in amorem sui natura formavit, offendat, nemo dubitat’ _ib._ 36, 8.

[54] So Heraclitus had said ‘unus dies par omni est’ _ib._ 12, 7; ‘ut prorogetur tibi dies mortis, nihil proficitur ad felicitatem: quoniam mora non fit beatior vita, sed longior’ _Ben._ v 17, 6.

[55] ‘si [senectus] coeperit concutere mentem, si partes eius convellere, si mihi non vitam reliquerit sed animam, prosiliam ex aedificio putri ac ruenti’ _Ep._ 58, 35.

[56] ‘melius nos | Zenonis praecepta docent; nec enim omnia, quaedam | pro vita facienda putant’ Juv. _Sat._ xv 106 to 108.

[57] Diog. L. vii 130. Ingenious members of the school found five good reasons for voluntarily quitting life, resembling the causes for breaking up a banquet. As the guests part, because of (i) a sudden need, such as the arrival of a friend, (ii) revellers breaking in and using violent language, (iii) the food turning bad, (iv) the food being eaten up, or (v) the company being drunk; so the wise man will depart, because of (i) a call to sacrifice himself for his country, (ii) tyrants doing him violence, (iii) disease hindering the use of the body, (iv) poverty, (v) madness, which is the drunkenness of the soul. See Arnim iii 768.

[58] Notably in the case of Cato.

[59] ‘in quo plura sunt, quae secundum naturam sunt, huius officium est in vita manere; in quo autem aut sunt plura contraria, aut fore videntur, huius officium est e vita excedere’ Cic. _Fin._ iii 18, 60.

[60] ‘perspicuum est etiam stultorum, qui iidem miseri sint, officium esse manere in vita, si sint in maiore parte earum rerum, quas secundum naturam esse dicimus’ _ib._ iii 18, 61.

[61] He might easily have obtained acquittal by a judicious defence: Xen. _Mem._ iv 4, 4.

[62] ‘Catoni gladium adsertorem libertatis extorque: magnam partem detraxeris gloriae’ Sen. _Ep._ 13, 14.

[63] ‘ille adfectus multos occupavit, libido moriendi’ _ib._ 24, 25; ‘quid ergo? non multos spectavi abrumpentes vitam? ego vero vidi, sed plus momenti apud me habent qui ad mortem veniunt sine odio vitae, et admittunt illam, non adtrahunt’ _ib._ 30, 15.

[64] _ib._ 24, 25.

[65] _ib._ 117, 22.

[66] Epict. _Disc._ i 9, 16.

[67] ‘probe definitur a Stoicis fortitudo, cum eam virtutem esse dicunt propugnantem pro aequitate’ Cic. _Off._ i 19, 62.

[68] _ib._ 21, 71.

[69] _ib._ 26, 92.

[70] _ib._ 23, 80.

[71] ‘Zenon ait; accedet ad rempublicam [sapiens], nisi si quid impedierit’ Sen. _Dial._ viii 3, 2.

[72] See above, §§ 89, 90.

[73] See above, § 91.

[74] ‘efficiendum autem est, ut appetitus rationi obediant, eamque neque praecurrant, nec propter pigritiam aut ignaviam deserant, sintque tranquilli atque omni perturbatione animi careant’ Cic. _Off._ i 29, 102.

[75] ‘hoc loco continetur id, quod dici Latine _decorum_ potest; Graece enim πρέπον dicitur; huius vis ea est, ut ab honesto non queat separari’ _ib._ i 27, 93.

[76] Stob. ii 7, 5 b 4; ‘ut corporis est quaedam apta figura membrorum cum coloris quadam suavitate, ea quae dicitur pulchritudo; sic in animo opinionum iudiciorumque aequabilitas et constantia, cum firmitate quadam et stabilitate, pulchritudo vocatur’ _Tusc. disp._ iv 13, 31.

[77] ‘id decorum [volunt] esse, quod ita naturae consentaneum sit, ut in eo moderatio et temperantia appareat cum specie quadam liberali’ _Off._ i 27, 96.

[78] ‘adhibenda est igitur quaedam reverentia adversus homines, et optimi cuiusque et reliquorum’ _ib._ 28, 99; ‘to order myself lowly and reverently to all my betters’ English Church Catechism.

[79] Cic. _Off._ i 29, 104.

[80] ‘id enim maxime quemque decet, quod est cuiusque maxime suum. suum quisque igitur noscat ingenium’ _ib._ 31, 113-4. Retail trading, and all the arts that subserve luxury, are illiberal; agriculture is the most truly liberal: _ib._ 42, 150 and 151.

[81] _ib._ 34, 122-124.

[82] ‘venustatem muliebrem ducere debemus, dignitatem virilem’ _ib._ 36, 130. In the same spirit Epictetus says ‘we ought not to confound the distinctions of the sexes’ _Disc._ i 16, 14.

[83] Cic. _Off._ i 35, 127.

[84] ‘nec vero audiendi sunt Cynici, aut si qui fuerunt Stoici paene Cynici, qui reprehendunt et irrident, quod ea quae re turpia non sint, verbis flagitiosa ducamus; illa autem, quae turpia sint, nominibus appellemus suis’ _ib._ i 35, 128; ‘Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si quis eiusmodi forte casus inciderit, ut id faciendum sit: alii nullo modo’ _Fin._ iii 20, 68.

[85] ‘habes scholam Stoicam, ὁ σοφὸς εὐθυῤῥημονήσει. ego servo et servabo (sic enim adsuevi) Platonis verecundiam. itaque tectis verbis ea ad te scripsi, quae apertissimis agunt Stoici’ _Fam._ ix 22, 5. See also above, § 318.

[86] ‘rem ineptissimam fecero, si nunc verba quaesiero, quemadmodum dicam illum matelam sumpsisse’ Sen. _Ben._ iii 26, 2.

[87] _Dial._ vi 20, 3.

[88] σωφροσύνην δ’ εἶναι ἐπιστήμην αἱρετῶν καὶ φευκτῶν καὶ οὐδετέρων Stob. ii 7, 5 b 1.

[89] τὴν δὲ σωφροσύνην περὶ τὰς ὁρμὰς τοῦ ἀνθρώπου _ib._ 7, 5 b 2.

[90] μανείην μᾶλλον ἢ ἡσθείην was the expression of Antisthenes, see Diog. L. vi 3; ‘voluptas est ... res humilis, membrorum turpium aut vilium ministerio veniens’ Sen. _Ben._ vii 2, 2.

[91] ‘intellegitur appetitus omnes contrahendos sedandosque esse’ Cic. _Off._ i 29, 103.

[92] See above, § 319. It does not seem possible to accept Pearson’s view (on Z. fr. 128) that Zeno intended πόνος to be the προηγμένον, and ἡδονή the ἀποπροηγμένον; but both he and his successors undoubtedly recognised the value of πόνος (toil) as a discipline. The following remarks communicated to the writer by Mr Pearson throw much light on a really difficult question. ‘Even the Cynics are forced to admit that not all “pleasure” is to be condemned (the evidence is in Zeller’s _Socratics_, p. 308), but the only form of it which deserves consideration is that which is the result and after-effect of πόνος. In other words, it may be argued that true pleasure is the cessation of pain (Plat. _Phileb._ 44 B). The glorification of Heracles the toilsome hero corresponds; but pleasure as understood by the vulgar is unhesitatingly to be rejected. Zeno was the inheritor of all this, and, if he ever said that ἡδονή was προηγμένον, his remark can only have applied to the ἀπονία-ἡδονή; and such certainly was the view of Chrysippus (Plut. _Sto. rep._ 30, 2).’ In the passage here referred to from Plutarch ἀπονία takes the place of ἡδονή as a προηγμένον; so also in Stob. ii 7, 7 e and Cic. _Fin._ iii 15, 51. See further §§ 347, 371.

[93] ἡδονή as an advantage is contrasted with πόνος (suffering) as a disadvantage in the list attributed to these writers in Diog. L. vii 102.

[94] Cic. _Fin._ ii 21, 69.

[95] Κλεάνθης μήτε κατὰ φύσιν αὐτὴν [ἡδονὴν] εἶναι μήτ’ ἀξίαν ἔχειν ἐν τῷ βίῳ Sext. _math._ xi 74 (Arnim iii 155).

[96] Arnim iii 136, 155.

[97] ‘sit impudens, si [voluptas] pluris esse contendat dulcedinem corporis, et titillationem, ex eave natam laetitiam, quam gravitatem animi’ Cic. _Fin._ iii 1, 1; ‘quis mortalium per diem noctemque titillari velit?’ Sen. _Dial._ vii 5, 4; ‘quidni ista bene penset cum minutis et frivolis et non perseverantibus corpusculi motibus?’ _ib._ 4, 4.

[98] ‘voluptas habet quiddam simile naturali bono’ Cic. _Leg._ i 11, 31; ‘[voluptas] condimenti fortasse nonnihil, utilitatis certe nihil habebit’ _Off._ iii 33, 120; ‘voluptatem natura necessariis rebus admiscuit, non ut illam peteremus, sed ut ea, sine quibus non possumus vivere, gratiora nobis illius faceret accessio’ Sen. _Ep._ 116, 3; ‘[virtus voluptatem] non praestat, sed et hanc; nec huic laborat, sed labor eius, quamvis aliud petat, hoc quoque adsequetur’ _Dial._ vii 9, 1. That this view was held by Chrysippus appears from Diog. L. vii 86 (cf. Arnim iii 229 a); see also above, notes 92 and 93.

[99] _Eth. N._ x 7.

[100] ἡδονὴ δέ ἐστιν ἄλογος ἔπαρσις ἐφ’ αἱρετῷ δοκοῦντι ὑπάρχειν Diog. L. vii 114 (of Chrysippus); ‘hoc interest, quod voluptas dicitur etiam in animo, vitiosa res, ut Stoici putant, qui eam sic definiunt; sublationem animi sine ratione, opinantis se magno bono frui’ Cic. _Fin._ ii 4, 13; ‘vitium esse voluptatem credimus’ Sen. _Ep._ 59, 1.

[101] ‘quam [perturbationem] Stoici ἡδονήν appellant, ego malo laetitiam appellare, quasi gestientis animi elationem voluptariam’ Cic. _Fin._ iii 10, 35. Sometimes Cicero translates with more fulness by _laetitia gestiens_ or _nimia_; _Tusc. disp._ iv 6, 13.

[102] Παναίτιος δὲ [ἡδονήν φησί] τινα μὲν κατὰ φύσιν ὑπάρχειν, τινὰ δὲ παρὰ φύσιν Sext. _math._ xi 73 (Arnim iii 155).

[103] See below, §§ 371, 402, 403. On the whole subject see further Hicks, _Stoic and Epicurean_, pp. 110 to 112.

[104] ‘Antipater Tyrius, Stoicus, qui Athenis nuper est mortuus, praeterit[am] censet a Panaetio valetudinis curationem. valetudo sustentatur notitia sui corporis et observatione, quae res aut prodesse soleant aut obesse, et continentia in victu omni atque cultu corporis tuendi causa, postremo arte eorum, quorum ad scientiam haec pertinent’ Cic. _Off._ ii 24, 86.

[105] ‘hanc sanam et salubrem formam vitae tenete, ut corpori tantum indulgeatis, quantum bonae valetudini satis est ... cibus famem sedet, potio sitim extinguat, vestis arceat frigus, domus munimentum sit adversus infesta corporis’ Sen. _Ep._ 8, 5; and so Musonius, below, § 381.

[106] Epict. _Disc._ iii 22 and 26.

[107] See above, § 304.

[108] Diog. L. vii 129; ‘Stoici sapientem amaturum esse dicunt’ Cic. _Tusc. disp._ iv 34, 72.

[109] ἐπιβολὴν φιλοποιΐας διὰ κάλλος ἐμφαινόμενον Diog. L. vii 130; ‘[Stoici] amorem ipsum conatum amicitiae faciendae ex pulchritudinis specie definiunt’ Cic. as above. The ἐπιβολή or _conatus_ is a variety of the ὁρμή or _appetitio_, Hirzel p. 390.

[110] Not of course new in any absolute sense; in the country at least such relations must always have been common.

[111] Diog. L. vi 96-98.

[112] See above, § 300, and § 306, note 29; and below, §§ 431, 439, 444, and 446.

[113] ‘in consensu vidui caelibatus nemo uxorem duxit, nisi qui abduxit’ Sen. _Ben._ i 9, 4.

[114] Stob. iv 22, 25; and see further, §§ 406, 407.

[115] Diog. L. vii 106.

[116] ‘non contemnet se sapiens, etiamsi fuerit minimae staturae; esse tamen se procerum volet’ Sen. _Dial._ vii 22, 2.

[117] ‘unicum tibi ornamentum pulcherrima et nulli obnoxia aetati forma’ _ib._ xii 16, 4.

[118] ‘contra naturam est, faciles odisse munditias’ Sen. _Ep._ 5, 4; ‘non splendeat toga, ne sordeat quidem’ _ib._ 5, 3.

[119] ‘unus omnium parens mundus est: ad hunc prima cuiusque origo perducitur’ _Ben._ iii 28, 2; ‘[philosophia] stemma non inspicit ... animus facit nobilem’ _Ep._ 44, 1 and 5.

[120] Diog. L. vii 106; Cic. _Fin._ iii 15, 51.

[121] ‘de bona autem fama ... Chrysippus quidem et Diogenes, detracta utilitate, ne digitum quidem eius causa porrigendum esse dicebant. qui autem post eos fuerunt, cum Carneadem sustinere non possent, hanc quam dixi bonam famam propter se praepositam et sumendam esse dixerunt’ _ib._ 17, 57. Cicero and Seneca were both keenly sensitive to the judgment of posterity: ‘paucis natus est, qui populum aetatis suae cogitat: multa annorum milia, multa populorum supervenient: ad illa respice. etiamsi omnibus tecum viventibus silentium livor indixerit, venient qui sine offensa sine gratia iudicent’ Sen. _Ep._ 79, 17.

[122] ‘pacem demus animo, quam dabit ... intenta mens ad unius honesti cupiditatem. conscientiae satis fiat; nil in famam laboremus’ _Dial._ v 41, 2.

[123] ‘multis ad philosophandum obstitere divitiae; paupertas expedita est, secura est’ _Ep._ 17, 3; ‘transeamus ad patrimonia, maximam humanarum aerumnarum materiam’ _Dial._ ix 8, 1.

[124] ‘Posidonius sic interrogandum ait: quae neque magnitudinem animo dant nec fiduciam nec securitatem, non sunt bona. divitiae autem ... nihil horum faciunt; ergo non sunt [bonum]’ _Ep._ 87, 35.

[125] ‘divitias nego bonum esse; nam si essent, bonos facerent. ceterum et habendas esse et utiles et magna commoda vitae adferentis fateor’ _Dial._ vii 24, 5; ‘[sapiens] non amat divitias, sed mavult. maiorem virtuti suae materiem subministrari vult’ _ib._ 21, 4.

[126] ‘largitio quae fit ex re familiari, fontem ipsum benignitatis exhaurit’ Cic. _Off._ ii 15, 52; ‘mentitur prodigus liberalem, cum plurimum intersit utrum quis dare sciat an servare nesciat’ Sen. _Ep._ 120, 8.

[127] ‘is maxime divitiis fruitur, qui minime divitiis indiget’ _ib._ 14, 17.

[128] Cic. _Off._ ii 24, 86.

[129] See above, § 337.

[130] ‘Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de Officiis scripsit Q. Tuberoni, dicere “sapientis esse, nihil contra mores leges instituta facientem, habere rationem rei familiaris. neque enim solum nobis divites esse volumus, sed liberis propinquis amicis, maximeque reipublicae. singulorum enim facultates et copiae divitiae sunt civitatis”’ Cic. _Off._ iii 15, 63.

[131] ‘toto hoc de genere, de quaerenda, de collocanda pecunia, commodius a quibusdam optimis viris, ad Ianum medium sedentibus, quam ab ullis philosophis ulla in schola disputatur’ _ib._ ii 25, 90; and see further, § 408.

[132] See above, § 342.

[133] τὴν μὲν κατ’ ἀλήθειαν ἐλευθερίαν ἀγαθόν, ... δι’ ὃ δὴ καὶ τὸν σπουδαῖον εἶναι μόνον ἐλεύθερον Stob. ii 7, 11 i.

[134] ‘quid est enim libertas? potestas vivendi ut velis’ Cic. _Par._ 5, 34.

[135] ‘asperitas agrestis | vult libertas dici mera’ Hor. _Ep._ i 18, 6 and 8.

[136] Juv. _Sat._ i 151-153.

[137] ‘non potest gratis constare libertas; hanc si magno aestimas, omnia parvo aestimanda sunt’ Sen. _Ep._ 104, 34, where the reference is to ‘libertas’ in both senses.

[138] ‘nec civis erat, qui libera posset | verba animi proferre, et vitam impendere vero’ Juv. _Sat._ iv 90 and 91.

[139] οὐ γὰρ ἀεὶ καὶ πανταχοῦ καὶ πρὸς ὁντινοῦν λεκτέον ἃ φρονοῦμεν Muson. apud Stob. iii 40, 9 (Hense, p. 754, 6).

[140] ‘sapiens nunquam potentium iras provocabit; immo declinabit, non aliter quam in navigando procellam’ Sen. _Ep._ 14, 7.

[141] ‘Can we abolish the acropolis that is in us, and cast out the tyrant within us, whom we have daily over us?’ Epict. _Disc._ iv 1, 86.

[142] Χρύσιππός φησι μαίνεσθαι τοὺς ... τὴν ἀπονίαν ἐν μηδενὶ ποιουμένους Plut. _Sto. rep._ 30, 2; ‘in aliis satis esse causae [Stoici voluerunt] quamobrem quibusdam anteponerentur, ut ... in doloris vacuitate’ Cic. _Fin._ iii 15, 51.

[143] Stob. ii 7, 7 b; Cic. _Fin._ iii 17, 56.

[144] Stob. as above.

[145] For a similar change in the meaning of the word ‘conscience’ see above, § 351; the new use of this word as of the word ‘affection’ is that now commonly understood in ethical discussion.

[146] Diog. L. vii 116; ‘declinatio [malorum] si cum ratione fiet, cautio appelletur, eaque intellegatur in solo esse sapiente’ Cic. _Tusc. disp._ iv 6, 13.

[147] ‘eiusmodi appetitionem Stoici βούλησιν appellant, nos appellamus voluntatem: quam sic definiunt—voluntas est, quae quid cum ratione desiderat’ _ib._ 6, 12.

[148] ‘cum ratione animus movetur placide atque constanter, tum illud gaudium dicitur’ _ib._ 6, 13.

[149] See below, §§ 374, 379.

[150] ‘scio gaudium nisi sapienti non contingere. est enim animi elatio suis bonis verisque fidentis’ Sen. _Ep._ 59, 1 and 2; ‘sola virtus praestat gaudium perpetuum’ _ib._ 27, 3.

[151] χαρὰν δὲ καὶ εὐφροσύνην καὶ φρόνιμον περιπάτησιν [λέγουσιν] οὔτε πᾶσι τοῖς φρονίμοις ὑπάρχειν οὔτε αἰεί Stob. ii 7, 5 c.

[152] ‘in huius gaudii possessione esse te volo’ Sen. _Ep._ 23, 4.

[153] ‘ἀναλγησία enim atque ἀπάθεια quorundam etiam ex eadem porticu prudentiorum hominum, sicut iudicio Panaetii, inprobata abiectaque est’ A. Gellius _N. A._ xii 5, 10.

[154] τὸ λογικὸν ζῷον ἀκολουθητικὸν φύσει ἐστι τῷ λόγῳ καὶ κατὰ τὸν λόγον ὡς ἂν ἡγεμόνα πρακτικόν Galen _plac. Hipp. et Plat._ iv 2, p. 368 K.

[155] ‘negat [Zenon] Platonem, si sapiens non sit, eadem esse in causa, qua tyrannum Dionysium. huic mori optimum esse propter desperationem sapientiae; illi propter spem vivere’ Cic. _Fin._ iv 20, 56.

[156] See above, §§ 289, 324.

[157] For the Socratic paradox ‘virtue can be taught,’ see above, § 46, also Diog. L. vii 91; ‘nemo est casu bonus. discenda virtus est’ Sen. _Ep._ 123, 16.

[158] Arnim iii 214.

[159] ‘omnibus natura fundamenta dedit semenque virtutum’ Sen. _Ep._ 108, 8.

[160] The emphasis occasionally laid on εὐφυΐα (_bona indoles_) reflects aristocratic and Platonic influences, see Pearson, pp. 205, 206; ‘those who have a good natural disposition (οἱ εὐφυεῖς), even if you try to turn them aside, cling still more to reason’ Epict. _Disc._ iii 6, 9.

[161] ‘Modest actions preserve the modest man, and immodest actions destroy him; actions of fidelity preserve the faithful man, and the contrary actions destroy him’ _ib._ ii 9, 11; ‘What then is progress? if any of you, withdrawing himself from externals, turns to his own will (προαίρεσις) to exercise it and to improve it by labour’ _ib._ i 4, 18.

[162] Cic. _de Off._ i 28, 99 (§ 343 above); ‘verecundiam, bonum in adulescente signum’ Sen. _Ep._ 11, 1.

[163] ‘[obstitit] verecundia, quae multorum profectus silentio pressit’ _Dial._ vi 24, 2; cf. _Ep._ 40, 14.

[164] ‘paulatim voluptati sunt quae necessitate coeperunt’ _Dial._ i 4, 15.

[165] Stob. ii 7, 8, 8 a, and 11 a; Cic. _Off._ i 3, 8 and iii 3, 14.

[166] ὁ δ’ ἐπ’ ἄκρον, φησὶ [Χρύσιππος], προκόπτων ἅπαντα πάντως ἀποδίδωσι τὰ καθήκοντα καὶ οὐδὲν παραλείπει Stob. iv (Flor.) 103, 22 M (Arnim iii 510).

[167] ‘primum est officium, ut se conservet in naturae statu; deinceps ut ea teneat, quae secundum naturam sint; ... deinde ea [selectio] perpetua; tum ad extremum constans consentaneaque naturae; in qua primum inesse incipit et intellegi, quid sit, quod vere bonum possit dici’ Cic. _Fin._ iii 6, 20.

[168] ἐπιγίγνεσθαι [τῷ προκόπτοντι] τὴν εὐδαιμονίαν ὅταν αἱ μέσαι πράξεις αὗται προσλάβωσι τὸ βέβαιον καὶ ἑκτικὸν καὶ ἰδίαν πῆξίν τινα λάβωσι Stob. as above; ‘illud, quod ultimum venit, ut fidem tibi habeas et recta ire te via credas’ Sen. _Dial._ ix 2, 2. Epictetus uses the technical term ἀμεταπτωσία ‘unchangeable firmness of mind’ _Disc._ iii 2, 8.

[169] See especially Seneca, _Epp._ 75 and 95.

[170] Diog. L. vii 127.

[171] τὴν δὲ μεταστροφὴν τὴν ἐπὶ τὰ θεῖα οἱ μὲν Στωϊκοὶ ἐκ μεταβολῆς φασὶ γίνεσθαι, μεταβαλλούσης τῆς ψυχῆς εἰς σοφίαν Clem. Al. _Strom._ iv 6, 28 (Arnim iii 221).

[172] Cic. _Fin._ iii 14, 45; and see above, § 322.

[173] ‘ut qui demersi sunt in aqua, nihilo magis respirare possunt, si non longe absunt a summo, ut iam iamque possint emergere, quam si etiam tum essent in profundo; nec catulus ille, qui iam appropinquat ut videat, plus cernit quam is qui modo est natus; item, qui processit aliquantum ad virtutis aditum, nihilominus in miseria est, quam ille qui nihil processit’ Cic. _Fin._ iii 14, 48.

[174] As to the man who is ‘wise without knowing it’ (διαλεληθὼς σοφός) see Arnim iii 539 to 542, and Plut. _Sto. rep._ 19, 3 and 4.

[175] ‘iam non consilio bonus, sed more eo perductus, ut non tantum recte facere posset, sed nisi recte facere non posset’ Sen. _Ep._ 120, 10.

[176] Written in 1805.