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

SECT. VIII.—by another from that of Temperance.

IT is further likely, that he who is Temperate; whom the Greeks call Sober, and name the Vertue it self Sobriety, which I am wont sometimes to term Temperance, other times Moderation, and another while Modesty; which yet I know not but it may be rightly called Integrity; this is more narrowly express'd among the Greeks, who call men of Integrity only useful men; but the Term is of larger extent, for it is all sort of absti∣nence, all sort of innocence; this hath no usual Name in Greek, but might be call'd by a word im∣porting harmlessness; for Innocence is such a dis∣position of mind, as to harm no Body. Integrity comprehends also all the other Vertues; which unless it were so great, and had it been confin'd within the narrow bounds of Frugality or Thrift, as some conceive, the Sirname of L. Piso had never been so honourable; but because neither he that, through Fear, hath quitted his Garrison, which is an act of Cowardise; nor he, who for covetousness, hath deny'd to restore a Trust secretly committed to him, which is an act of Injustice; nor he, who through rashness, hath miscarried in any under∣taking, which is a piece of Folly; because none of these are wont to be call'd honest men, or men of Integrity: Therefore Integrity comprehends three of the Vertues, Fortitude, Justice, and Prudence;

and if it do so, it is common to all the Vertues; for all the Vertues are link'd and fasten'd inseparably to one another. Therefore Integrity must needs be the remaining and fourth Vertue; for it seemeth to have this Property, to regulate and compose the Affections, always to repress the Enormity of the Will, and to preserve a constant Moderation in all things. The contrary Vice to which, is called Naughtiness. Frugality is, as I suppose, from Fruit, than which, nothing better springs out of the Earth. Naughtiness is hence, (though, perhaps it may be somewhat hard, however let us assay, though it pass but for an Allusion, if there should be nothing more) it is hence deriv'd from, that such a man hath not ought in him, whereupon he is also said to be nothing worth. He, then, that is Honest, or, if you had rather, that is Modest and Temperate, must of necessity be Constant; and he that is Constant, Quiet; he that is Quiet, free from all Disturbance; and consequently Dis∣content; but these are the Properties of a Wise man; the••••fore Discontent will be far from a Wise 〈…〉〈…〉.