itself abroad among relations, connections,
friends, and neighbors. Then it includes citizens and those who are our
allies. At last it takes in the whole human race, and that feeling of
the soul arises which, giving every man his own, and defending by equal
laws the rights of each, is called justice."[289] It matters little how
may have been introduced this great secret which Christ afterward
taught, and for which we look in vain through the writings of all the
philosophers. It comes here simply from Cicero himself in the midst of
his remarks on the new Academy, but it gives the lesson which had
governed his life: "I will do unto others as I would they should do unto
me." In this is contained the rudiments of that religion which has
served to soften the hearts of us all. It is of you I must think, and
not of myself. Hitherto the schools had taught how a man should make
himself happy, whether by pleasure, whether by virtue, or whether by
something between the two. It seems that it had never as yet occurred to
a man to think of another except as a part of the world around him. Then
there had come a teacher who, while fumbling among the old Greek lessons
which had professed to tell mankind what each should do for himself,
brings forth this, as it were, in preparation for the true doctrine that
was to come: "Ipsa caritas generis humani!"--"That love of the human
race!" I trust I may be able to show, before I have finished my work,
that this was Cicero's true philosophy. All the rest is merely with him
a play of words.

Our next work contains the five books of the Tusculan Disputations,
addressed to Brutus: Tusculanarum Disputationum, ad M. Brutum, libri i.,
ii., iii., iv., and v. That is the name that has at last been decided by
the critics and annotators as having been probably given to them by
Cicero. They are supposed to have been written to console himself in his
grief for the death of Tullia. I have great doubt whether consolation in
sorrow is to be found in philosophy, but I have none as to the finding
it in writing philosophy. Here, I may add, that the poor generally
suffer less in their sorrow than the rich, because they are called upon
to work for their bread. The man who must make his pair of shoes between
sunrise and the moment at which he can find relief from his weary stool,
has not time to think that his wife has left him, and that he is
desolate in the world. Pulling those weary threads, getting that leather