[41] CICERO: _De Officiis_, i. 43.—“_Princepsque omnium virtutum illa sapientia quam σοφίαν Græci vocant_—prudentiam enim, quam Græci φρόνησιν, aliam quandam intellegimus, quæ est rerum expetendarum fugiendarumque scientia; illa autem sapientia quam principem dixi rerum est divinarum et humanarum scientia, in qua continetur deorum et hominum communitas et societas inter ipsos—ea si maxima est, ut est certe, necesse est quod a communitate ducatur officium id esse maximum.”—He is here emphasizing the social duties of the individual man. [42] _De Divinatione_, ii. 2.—“Quod enim munus reipublicæ afferre majus meliusve possumus, quam si docemus atque erudimŭs juventutem? his præsertim moribus atque temporibus, quibus ita prolapsa est, ut omnium opibus refrænenda ac coërcenda sit.”—We shall venture to believe that personally Cicero was not a religious man, in spite of the religious usefulness of his philosophic work, and also notwithstanding Trollope’s contention that “had Cicero lived a hundred years later I should have suspected him of some hidden knowledge of Christian teaching.” (TROLLOPE’S _Life of Cicero_, chapter on “Cicero’s Religion.”) Cicero’s Letters have as much religion in them as Lord Chesterfield’s—and no more. [43] HEROD. ii. 53. [44] HESIOD: _Works and Days_, 280 sqq. (cf. 293-326). Here also is to be found that famous description of the hard and easy roads of Virtue and of Vice. The reward held out to progress in Virtue is that this road, too, becomes pleasant and easy at last. [45] Οὗτος μὲν πανάριστος ὃς αὐτῷ πάντα νοήσῃ. (HESIOD: _Works and Days_, 293.)—It is not surprising that Aristotle quotes this verse with approval, or that it commended itself to the genius of Roman writers. (Cf. LIVY, xxii. 29; CICERO: _Pro Cluentio_, c. 31.) [46] Pindar: _Olymp._, 1, v. 28, sqq. (Christ’s _Teubner_ Edition). [47] PLUTARCH: _De Ε apud Delphos_, 385 B.D. [48] See _The Ethics of Aristotle_, by Sir ALEXANDER GRANT, Essay II. [49] Horace’s “Mutatus Polemon” is well known. The details of the story are given in practically the same form by Diogenes Laertius, Valerius Maximus (vi. 6. 15), and by Lucian in his dramatic version in the _Bis Accusatus_ (16, 17). Philostratus—_Lives of the Sophists_, i. 20—gives an intensely _modern_ account of the conversion of the sophist Isæus. (See also _Note_ on p. 28.) [50] PLATO: _Laws_, 642 C. (Jowett’s translation.) [51] BROWNING’S _Asolando_, “Development.” (P. 129, first edition.) [52] For the influence of the Greek Myths in this direction, cf. PROPERTIUS, Book iii. 32. “Ipsa Venus, quamvis corrupta libidine Martis, Nec minus in cælo semper honesta fuit, Quamvis Ida palam pastorem dicat amasse Atque inter pecudes accubuisse deam. ... Dic mihi, quis potuit lectum servare pudicum, Quæ dea cum solo vivere sola deo?”