of morality in general; but it was reason directed to the purification and enlargement of the springs of personal conduct, and calling into play qualities which had lain dormant, or had been restricted, during the long dominance of the State over the individual citizen. To Regulus, his religion was the State; to Cicero, the State and its demands form but a small fraction of the moral life. A revival of Religion was to Cicero a revival of Philosophy; Reason, the parent of Philosophy, was also to be the parent of Conduct; the first of all virtues is the virtue of Knowledge, of intelligent discrimination between the things that make for morality and happiness and the things that make for immorality and misery.[1] Starting from this standpoint, Cicero, though approaching Greek Philosophy more in the spirit of the student than in that of the religious reformer, though participating, as his Letters show, in that general carelessness on religious matters which marked Roman Society during the later years of the Republic, was, nevertheless, the means of giving a powerful stimulus to that movement in the direction of deliberate personal morality, which became conspicuous in the Græco-Roman world of the EarlyGræci vocant—prudentiam enim, quam Græci [Greek: phronêsin], 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.]
- ↑ Cicero: De Officiis, i. 43.—"Princepsque omnium virtutum illa sapientia quam [Greek: sophian
