It is more difficult to satisfy those men who allege that they despise Latin writings. But, first of all, I may express my wonder at their not being pleased with their native language in matters of the highest importance, when they are fond enough of reading fables in Latin, translated word for word from the Greek. For what man is such an enemy (as I may almost call it) to the Roman name, as to despise or reject the Medea of Ennius, or the Antiope of Pacuvius? and to express a dislike of Latin literature, while at the same time he speaks of being pleased with the plays of Euripides? "What," says such an one, "shall I rather read the Synephebi of Cæcilius, or the Andria of Terence, than either of these plays in the original of Menander?" But I disagree with men of these opinions so entirely, that thoughSophocles has composed an Electra in the most admirable manner possible, still I think the indifferent translation of it by Atilius worth reading too, though Licinius calls him an iron writer; with much truth in my opinion; still he is a writer whom it is worth while to read. For to be wholly unacquainted with our own poets is a proof either of the laziest indolence, or else of a very superfluous fastidiousness.
My own opinion is, that no one is sufficiently learned who is not well versed in the works written in our own language. Shall we not be as willing to read—
Would that the pine, the pride of Pelion's brow,
as the same idea when expressed in Greek? And is there any objection to having the discussions which have been set out by Plato, on the subject of living well and happily, arrayed in a Latin dress? And if we do not limit ourselves to the office of translators, but maintain those arguments which have been advanced by people with whom we argue, and add to them the exposition of our own sentiments, and clothe the whole in our own language, why then should people prefer the writings of the Greeks to those things which are written by us in an elegant style, without being translated from the works of Greek philosophers? For if they say that these matters have been discussed by those foreign writers, then there surely is no necessity for their reading such a number of those Greeks as they do. For what article of Stoic doctrine has been passed over by Chrysippus? And yet we read also Diogenes, Antipater, Mnesarchus, Panætius, and many others, and especially the works of my own personal friend Posidonius. What shall we say of Theophrastus? Is it but a moderate pleasure which he imparts to us while he is handling the topics which had been previously dilated on by Aristotle? What shall we say of the Epicureans? Do they pass over the subjects on which Epicurus himself and other ancient writers have previously written, and forbear to deliver their sentiments respecting them? But if Greek authors are read by the Greeks, though discussing the same subjects over and over again, because they deal with them in different manners, why should not the writings of Roman authors be also read by our own countrymen?