approaching.[24]

But in addition to the main ethical purpose, there was, as in many of
Cicero's works, a distinct political purpose. He desired to stimulate in
his readers an admiration for what he regarded as the golden age of Roman
politics, the era of the Punic wars, and to do this by making the contrast
between that age and his own appear as striking as possible. A like double
purpose is apparent throughout the _De Re Publica_, where Africanus the
younger is the chief personage, and in the treatise on Friendship, where
Laelius is the central figure. For the dialogue on Old Age M. Porcius Cato
the Censor is selected as the principal speaker for two reasons: first,
because he was renowned for the vigor of mind and body he displayed in
advanced life;[25] and secondly, because in him were conspicuously
exhibited the serious simplicity, the unswerving adherence to principle,
and the self-sacrificing patriotism which were the ideal Roman virtues, and
which Cicero could not find among the politicians of his time.

4. _Form and Language._

The Cato Maior, like most of Cicero's philosophical writings, is cast in
the form of a dialogue. Among the ancients the dialogue was a common
rhetorical device, especially in the presentation of abstruse subjects. The
introduction of characters to conduct the discussion gave vividness and
clearness to the unfolding of the argument, as well as a kind of dramatic
interest to the production. In the Cato Maior[26] and the Laelius, as
generally, Cicero followed the plan of Aristotle's dialogues (now lost)
rather than that of the dialogues of Plato. In the former there was more of
exposition and less of discussion than in the latter; one person stated his
views on some question, and the company in attendance only made occasional
remarks without attempting to debate the question. In the latter, although