The five days debate at Cicero's house in Tusculum between master and sophister.

SECT. I. The benefit of Philosophy.

NEoptolemus in Ennius, saith, he must act the Philosopher; but a little, for the part is no way pleasing. But I, my dear Brutus, judge that I must study Philosophy; for in what can I be better employ'd, especially being out of all employment? but not a little, as he saith, for it is hard, in Philosophy, to have a little known to him, that doth not know the most, or all; for neither can a little be chosen, but out of much; nor will he that hath understood a little, be satis∣fied, till he hath learn'd the rest. (n) But in a life of employment, and such as was that of Neoptole∣mus at that time, Military, even that little doth often much good, and brings advantages, though not so great as might be reap'd from the whole course of Philosophy, yet such as thereby we may in some measure be reliev'd against Lust, or Fear, or Dis∣content.

As by that Disputation which I lately held in my House at Tusculum, there seem'd to have been wrought a great contempt of Death, which is of no small influence to free the Soul from the fear of it. For he who is continually afraid of that which cannot be avoided, can by no means have any quiet of his Life; but he that doth not fear death, not only because he must of necessity dye, but because death hath nothing dreadful in it, that man hath gain'd good interest towards the ensuring a happy Life. Although we are not ig∣norant, that many will earnestly contradict these things which we could no ways prevent, unless we would write nothing at all; for if our very Orations, which we desir'd should be approv'd to the judgment of the Multitude (for the Faculty is popular, and the Approbation of the Auditors, is the work that Eloquence hath to do) but if there were some men in the World, who would commend nothing, but what they were confident themselves could imitate, and made their own hope the Standard of their good words, and when they were born down with copiousness of words and sense, would say they had rather have Barrenness and Poverty, than Plenty and Riches; from whence (o) a sort of Attick Speakers took their Rise, who knew not themselves what it was they pretended to follow; and who are now silenc'd, being almost laugh'd out of Court: what do we think would become of us, when we see we cannot now have the Peo∣ple any longer our abettor, as we had before; for Philosophy is contented to have but few judges; and studiously avoids the multitude, as being suspected by it, and hated of it. So that if a man would speak against Philosophy in general, he might have the People on his side; or if he would go about to at∣tack

this, which we chiefly profess to follow, he might have great assistance from the Doctrines of other Philosophers. Now as to the Traducers of Philosophy in general, we have answered them in our Hortensius.

(n) But in a Life of Employment.] Skill in Logick, and knowledge of Natural and Moral Philosophy, do undoubt∣edly conduce to Prudence and Moderation, both in Dis∣course and Action. He that hath not shar'd in such Edu∣cation, may, through preguancy of parts, and evenness of Temper, grow upon himself, and into the good liking of others; but there is this difference between knowledge ob∣tained from personal Observation, and that which hath been received in Arts and Sciences, the former is an Estate raised by one mans labour; the latter a Patrimony trans∣mitted to us, from that accumulated Industries of many Pre∣decessors; let but the: same Observer inherit the Studies of former Ages, he will more admire God in his Works, un∣derstand the ground of Duties, and be more firm in all Truths. University Studies then are useful, but for men designed for business, short Schemes are necessary, such as may instruct Action, rather than feed Speculation.

(o) A sort of Attick Speakers.] He reflects on the Sallu∣stian stile, consisting not in Periods, but broken ends of Sentences; such as is found in the Declaimers.