The treatise _De Senectute_ is not properly a dialogue, but a continued discourse, delivered by Cato the Censor, at the request of Scipio and Lælius. It is, however, one of the most interesting pieces of the kind which have descended to us from antiquity; and no reader can wonder that Cicero experienced such pleasure in its composition, that the delightful employment, not only, as he says, made him forget the infirmities of old age, but rendered that portion of existence agreeable. In consequence of the period of life to which Cicero had attained, at the time of its composition, and the circumstances in which he was then placed, it must, indeed, have been penned with peculiar interest and feeling. It was written by him in his 63d year, and is addressed to his friend Atticus, (who reached the same term of existence,) with a view of rendering to both the accumulating burdens of age as light as possible. In order to give his precepts the greater force, he represents them as delivered by the elder Cato, (while flourishing in the eighty-fourth year of a vigorous and useful old age,) on occasion of young Scipio and Lælius expressing their admiration at the wonderful ease with which he still bore the load of life. This affords the author an opportunity of entering into a full explanation of his ideas on the subject. His great object is to show that the closing period of life may be rendered, not only tolerable, but comfortable, by internal resources of happiness. He reduces those causes which are commonly supposed to constitute the infelicity of advanced age, under four general heads:—That it incapacitates from mingling in the affairs of the world—that it produces infirmities of body—that it disqualifies for the enjoyment of sensual gratifications—and that it brings us to the verge of death. Some of these supposed disadvantages, he maintains, are imaginary, and for any real pleasures of which old men are deprived, others more refined and higher may be substituted. The whole work is agreeably diversified and illustrated by examples of eminent Roman citizens, who had passed a respected and agreeable evening of life. Indeed, so much is said of those individuals who reached a happy old age, that it may rather be styled a Treatise on Old Men, than on Old Age. On the last point, the near approach of death, it is argued, conformably to the first book of the Tusculan Questions, that if death extinguish the soul’s existence, it is utterly to be disregarded, but much to be desired, if it convey her to a happier region. The apprehension of future punishment, as in the Tusculan Disputations, is laid entirely aside, and it is assumed as a principle, that, after death, we either shall not be miserable, or be superlatively happy. In other respects, the tract _De Senectute_ almost seems a confutation of the first book of the Tusculan Questions, which is chiefly occupied in showing the wretchedness of long-protracted existence.