_De Finibus Bonorum et Malorum_.—This work is a philosophical account of the various opinions entertained by the Greeks concerning the Supreme Good and Extreme Evil, and is by much the most subtle and difficult of the philosophic writings of Cicero. It consists of five books, of that sort of dialogue, in which, as in the treatise _De Oratore_, the discourse is not dramatically represented, but historically related by the author. The constant repetition of “said I,” and “says he,” is tiresome and clumsy, and not nearly so agreeable as the dramatic form of dialogue, where the names of the different speakers are alternately prefixed, as in a play. The whole is addressed to Marcus Brutus in an Introduction, where the author excuses his study of philosophy, which some persons had blamed as unbecoming his character and dignity. The conference in the first two books is supposed to be held at Cicero’s Cuman villa, which was situated on the hills of old Cumæ, and commanded a prospect of the Campi Phlegræi, the bay of Puteoli, with its islands, the Portus Misenus the harbour of the Roman fleet, and Baiæ, the retreat of the most wealthy patricians. Here Cicero received a visit from Lucius Torquatus, a confirmed Epicurean, and from a young patrician, Caius Triarius, who is a mute in the ensuing colloquy. Torquatus engages their host in philosophical discussion, by requesting to know his objections to the Epicurean system. These Cicero states generally; but Torquatus, in his answer, confines himself to the question of the Supreme Good, which he placed in pleasure. This tenet he supports on the principle, that, of all things, Virtue is the most pleasurable; that we ought to follow its laws, in consequence of the serenity and satisfaction arising from its practice; and that honourable toil, or even pain, are not always to be avoided, as they often prove necessary means towards obtaining the most exquisite gratifications. Cicero, in his refutation, which is contained in the second book, gives rather a different representation of the philosophy of Epicurus, from his great poetic contemporary Lucretius. The term ἡδονη, (voluptas,) used by Epicurus to express his Supreme Good, can only, as Cicero maintains, mean sensual enjoyment, and can never be so interpreted as to denote tranquillity of mind. But supposing virtue to be cultivated merely as productive of pleasure, or as only valuable because agreeable—a cheat, who had no remorse or conscience, might enjoy the _summum bonum_ in defrauding a rightful owner of his property; and no act would thus be accounted criminal, if it escaped the brand of public infamy. On the other hand, if pain be accounted the Supreme Evil, how can any man enjoy felicity, when this greatest of all misfortunes may at any moment seize him!