G96 



DE AUGMENT1S SCIENTIARUM 



XIX. GLOKIA VANA. 



Pro. 



Qui suas laudes nppetit, 

 aliorum simul appetit utili- 

 tates. 



Qui tarn sobrius est ut 

 nihil alienum curet, vereor ne 

 et publica aliena putet. 



Ingenia in quibus aliquid 

 inane est, facilius curam rei- 

 publicae recipiunt. 



Con. 

 Gloriosi semper factiosi, 



mendaces, mobiles, nimii. 

 Thraso Gnathonis praeda. 1 

 Turpe est proco sollicitare 



ancillam ; est autem virtutis 



ancilla laus. 



XX. JUSTITIA. 



Pro. 



Imperia et politics justitise 

 tantum additamenta sunt ; si 

 enim justitia aliter possit 

 exerceri, illis minime fuerit 

 opus. 



Justitiae debetur, quod 

 homo homini sit Deus, non 

 lupus. 



Justitia etsi vitia tollere 

 non possit, tamen hoc efficit 

 ut non laedant. 



Con. 



Si hoc est justum esse, qua3 

 tibi fieri nolis ea alteri non 

 facere, dementia demurn jus- 

 titia est. 



Si suum cuique tribuendum 

 est, certe et venia huniani- 

 tati. 



Quid mihi gequitatem narras, 

 cum sapienti omnia injcqualia 

 sint? 2 



Considera qualis reorum 

 conditio fuerit apud Romanes, 

 et pronuncia justitiam e re- 

 publica non esse. 



Vulgaris ista justitia politi- 

 arum, philosophus in aula; 

 hoc est, facit tantum ad re- 

 verentiam imperantitiin. 



1 The allusion is to the EunncJnts of Terence. 



2 [So in the original edition ; but] the sense requires incequalia to be replaced by 

 ecqualin. There is no colour for the assertion that to the wise man all things are un- 

 equal ; but the Stoics, teaching that, except the distinction between right and wrong, 

 everything is to the wise man a matter of indifference, went on to maintain that he 

 could suffer wrong from no man, because no change of outward circumstance could in 

 any degree affect his inward and essential happiness. There is a treatise by Seneca, 

 of which the title is In Sajnentem non cadere Injuriam, in which this doctrine is taught. 

 So far as the wise man was concerned, the difference between justice and injustice was 

 of no moment whatever, a view which shows how strongly Stoicism tended to isolate 

 each of its disciples from the rest of mankind. Even in Plato the same way of think- 

 ing may be observed. Cf. the words ascribed to Socrates in the Apology: c^te /tuV yap 

 ovfth &\dtyti oCnf Mt\iros ovrf "AVUTOS. 



