of Antiquities; I am collecting all the materials of our early history; of all the famous causes which I have defended; I am now completing the pleadings;[9] I am employed on a law of augurs, of pontiffs, of citizens. I am much engaged also in Greek literature, and, after the manner of the Pythagoreans, for the purpose of exercising my memory, I call to mind in the evening what I have said, heard, and done on each day. These are the exercises of the understanding; these are the race-courses of the mind; while I am perspiring and toiling over these, I do not greatly miss my strength of body. I attend my friends, I come into the senate very often, and spontaneously bring forward things much and long thought of, and I maintain them by strength of mind, not of body; and if I were unable to perform these duties, yet my couch would afford me amusement, when reflecting on those matters which I was no longer able to do, but that I am able is owing to my past life; for, by a person who always lives in these pursuits and labors, it is not perceived when old age steals on. Thus gradually and unconsciously life declines into old age; nor is its thread suddenly broken, but the vital principle is consumed by length of time.
Then follows the third topic of blame against old age, that they say it has no pleasures. Oh, noble privilege of age! if indeed it takes from us that which is in youth the greatest defect. For listen, most excellent young men, to the ancient speech of Archytas[10] of Tarentum, a man eminently great and illustrious, which was reported to me when I, a young man, was at Tarentum with Quintus Maximus. He said that no more deadly plague than the pleasure of the body was inflicted on men by nature; for the passions, greedy of that pleasure, were in a rash and unbridled manner incited to possess it; that hence arose treasons against one's country, hence the ruining of states, hence clandestine conferences with enemies—in short, that there was no crime, no wicked act, to the undertaking of which the lust of pleasure did not impel; but that fornications and adulteries and every such crime were provoked by no other allurements than those of pleasure. And whereas either nature or some god had given to man nothing more excellent than his mind, that to this divine function and gift, nothing was so hostile as pleasure; since where lust bore sway, there was no room for self-restraint; and in the realm of pleasure, virtue could by no possibility exist. And that this might be the better understood, he begged you to imagine in your mind any one actuated by the greatest pleasure of the body that could be enjoyed; he believed no one would doubt but that so long as the person was in that state of delight, he would be able to consider nothing in his mind, to attain nothing by reason, nothing by reflection; wherefore that there was nothing so detestable and so destructive as pleasure, inasmuch as that when it was excessive and very prolonged, it extinguished all the light of the soul.
Nearchus of Tarentum, our host, who had remained throughout in friendship with the Roman people, said he had heard from older men that Archytas held this conversation with Caius Pontius the Samnite, the father of him by whom, in the Caudian[11] battle, Spurius Postumius and Titus Veturius, the consuls, were overcome, on which occasion Plato the Athenian had been present at that discourse; and I find that he came to Tarentum in the consulship of Lucius Camillus and Appius Claudius.[12] Wherefore do I adduce this? that we may understand that if we could not by reason and wisdom despise pleasure, great gratitude would be due to old age for bringing it to pass that that should not be a matter of pleasure which is not a matter of duty. For pleasure is hostile to reason, hinders deliberation, and, so to speak, closes the eyes of the mind, nor does it hold any intercourse with virtue. I indeed acted reluctantly in expelling from the senate Lucius Flaminius, brother of that very brave man Titus Flaminius,[13] seven years after he had been Consul; but I thought that his licentiousness should be stigmatized. For that man, when he was Consul in Gaul, was prevailed on at a banquet by a courtezan to behead one of those who were in chains, condemned on a capital charge. He escaped in the censorship of his brother Titus, who had immediately preceded me; but so profligate and abandoned an act of lust could by no means be allowed to pass by me and Flaccus, since with private infamy it combined the disgrace of the empire.
I have often heard from my elders, who said that, in like manner, they, when boys, had heard from old men, that Caius Fabricius was wont to wonder that when he was ambassador to King Pyrrhus, he had heard from Cineas the Thessalian that there was a certain person at Athens who profest himself a wise man, and that he was accustomed to say that all things which we did were to be referred to pleasure; and that hearing him say so, Manius Curius and Titus Coruncanius were accustomed to wish that that might be the persuasion of the Samnites and Pyrrhus[14] himself, that they might the more easily be conquered when they had given themselves up to pleasure. Manius Curius had lived with Publius Decius, who, five years before the consulship of the former, had devoted himself for the commonwealth in his fourth consulship. Fabricius had been acquainted with him, and Coruncanius had also known him, who, as well from his own conduct in life, as from the great action of him whom I mention, Publius Decius, judged that there was doubtless something in its own nature excellent and glorious, which should be followed for its own sake, and which, scorning and despising pleasure, all the worthiest men pursued. …
But why do I refer to others? Let me now return to myself. First of all, I always had associates in clubs; and clubs were established when I was questor, on the Idæan worship of the great mother being adopted. Therefore I feasted with my associates altogether in a moderate way, but there was a kind of fervor peculiar to that time of life, and as that advances, all things will become every day more subdued. For I did not calculate the gratification of those banquets by the pleasures of the body so much as by the meetings of friends and conversations. For well did our ancestors style the reclining of friends at an entertainment, because it carried with it a union of life, by the name "convivium" better than the Greeks do, who call this same thing as well by the name of "compotatio" as "concœnatio"; so that what in that kind (of pleasures) is of the least value that they appear most to approve of.
For my part, on account of the pleasure of conversation, I am delighted also with seasonable entertainments, not only with those of my own age, of whom very few survive, but with those of your age, and with you; and I give great thanks to old age, which has increased my desire for conversation, and taken away that of eating and drinking. But even if such things delight any person (that I may not appear altogether to have declared war against pleasure, of which perhaps a certain limited degree is even natural), I am not aware that even in these pleasures themselves old age is without enjoyment. For my part, the presidencies established by our ancestors delight me; and that conversation, which after the manner of our ancestors, is kept up over our cups from the top of the table; and the cups, as in the Symposium of Xenophon, small and dewy, and the cooling of the wine in summer, and in turn either the sun, or the fire in winter—practises which I am accustomed to follow among the Sabines also—and I daily join a party of neighbors, which we prolong with various conversation till late at night, as far as we can. But there is not, as it were, so ticklish a sensibility of pleasures in old men. I believe it; but then neither is there the desire. However, nothing is irksome unless you long for it. Well did Sophocles, when a certain man inquired of him advanced in age whether he enjoyed venereal pleasures, reply, "The gods give me something better; nay, I have run away from them with gladness, as from a wild and furious tyrant." For to men fond of such things, it is perhaps disagreeable and irksome to be without them; but to the contented and satisfied it is more delightful to want them than to enjoy them; and yet he does not want who feels no desire; therefore I say that this freedom from desire is more delightful than enjoyment.
But if the prime of life has more cheerful enjoyment of those very pleasures, in the first place they are but petty objects which it enjoys, as I have said before; then they are those of which old age, if it does not abundantly possess them, is not altogether destitute. As he is more delighted with Turpio Ambivius, who is spectator on the foremost bench, yet he also is delighted who is in the hindmost; so youth having a close view of pleasures is perhaps more gratified; but old age is as much delighted as is necessary in viewing them at a distance. However, of what high value are the