De Officiis
{"WorkMasterId":5444,"WpPageId":261137,"ParentWpPageId":193745,"Slug":"de-officiis","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/de-officiis/","RelativeUrl":"theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/de-officiis/","HasFullText":true,"RawHtmlLength":1088004,"CleanHtmlLength":1031894,"Kicker":"Philosophy Work","Title":"De Officiis","Deck":"Cicero organizes moral obligation through honor, utility, justice, beneficence, propriety, and the conduct owed by citizens and leaders.","BackLink":{"Text":"Back to Cicero","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/"},"AuthorCard":{"Label":"Author","Title":"Cicero (Marcus Tullius Cicero)","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/cicero-marcus-tullius-cicero-01-borghese-portrait-bust-1.jpg","ImageAlt":"Borghese portrait bust identified as Cicero","FilterTerra":"Eastern Mediterranean","ClickText":"Cicero (Marcus Tullius Cicero)","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/","Copies":["106 BCE – 43 BCE","Arpinum, Roman Republic","Roman statesman, orator, lawyer, and philosopher who turned Greek ethics, skepticism, theology, rhetoric, and republican political thought into enduring Latin civic philosophy."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:3","Title":"Classical Antiquity","DateText":"500 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-classical-antiquity/"},{"Label":"Composition","Title":"44 BCE","Url":"","DateText":""}],"DateNote":"Displayed year is a conventional or proxy ordering date for the work, not a claim of exact completion day; the page tracks authorship and placement within Cicero career.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:2"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:6"},{"Label":"Modern Country","Key":"Country:ITA:2"}],"OriginalTitle":"De officiis","Language":"Latin","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:ethics"},{"Label":"Secondary Discipline","Key":"Discipline:political-philosophy"}],"Tradition":"Roman Academic skepticism, republican political philosophy, rhetoric, ethics, theology, and Latin philosophical prose","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #47001 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Cicero organizes moral obligation through honor, utility, justice, beneficence, propriety, and the conduct owed by citizens and leaders."],"Classification":{"AlternateTitles":"On Duties; On Obligations","KeyConcepts":"duty; obligation; honor; utility; justice; propriety; beneficence; statesmanship","Methodology":"Direct Cicero work page grounded in ancient authorship and scholarly evidence; editions, translations, letters, anthologies, and catalogs remain evidence or Other Voices.","Structure":"Standalone Cicero work page with visible date and status notes; fragmentary, lost, or unfinished works are marked as such and no page claims full-text availability."},"Arguments":["Cicero organizes moral obligation through honor, utility, justice, beneficence, propriety, and the conduct owed by citizens and leaders."],"Influence":{"InfluencedBy":"Plato, Aristotle, the Stoics, Epicureanism, Philo of Larissa, Antiochus of Ascalon, Carneades, Panaetius, Roman law, and republican political practice.","InfluenceOn":""},"Significance":["Accepted as a direct Cicero ethical and civic work from 44 BCE.","Cicero organizes moral obligation through honor, utility, justice, beneficence, propriety, and the conduct owed by citizens and leaders."],"EvidenceNote":["Accepted as a direct Cicero ethical and civic work from 44 BCE."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eProject Gutenberg\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eProject Gutenberg eBook #47001\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · Imported\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://www.gutenberg.org/ebooks/47001\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Cicero organizes moral obligation through honor, utility, justice, beneficence, propriety, and the conduct owed by citizens and leaders."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"On Duties; On Obligations"},{"Label":"Key Concepts","Value":"duty; obligation; honor; utility; justice; propriety; beneficence; statesmanship"},{"Label":"Methodology","Value":"Direct Cicero work page grounded in ancient authorship and scholarly evidence; editions, translations, letters, anthologies, and catalogs remain evidence or Other Voices."},{"Label":"Structure","Value":"Standalone Cicero work page with visible date and status notes; fragmentary, lost, or unfinished works are marked as such and no page claims full-text availability."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Cicero organizes moral obligation through honor, utility, justice, beneficence, propriety, and the conduct owed by citizens and leaders."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Plato, Aristotle, the Stoics, Epicureanism, Philo of Larissa, Antiochus of Ascalon, Carneades, Panaetius, Roman law, and republican political practice."},{"Label":"Influence On","Value":"Roman rhetoric, Latin philosophical vocabulary, Augustine, Boethius, Renaissance humanism, republican political thought, natural-law traditions, civic ethics, skeptical epistemology, and early modern education."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a direct Cicero ethical and civic work from 44 BCE.","Cicero organizes moral obligation through honor, utility, justice, beneficence, propriety, and the conduct owed by citizens and leaders."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a direct Cicero ethical and civic work from 44 BCE."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/47001\"\u003eProject Gutenberg eBook #47001\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003ch1\u003eDE OFFICIIS\u003c/h1\u003e\r\n\r\n\u003cp class=\"center spaced\"\u003e\u003csmall\u003eWITH AN ENGLISH TRANSLATION BY\u003c/small\u003e\u003cbr /\u003e\r\nWALTER MILLER\u003c/p\u003e\r\n\r\n\u003cdiv class=\"figcenter\" style=\"width: 100px;\"\u003e\r\n\u003cimg src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-de-officiis-logo.jpg\" width=\"100\" height=\"100\" alt=\"logo\" /\u003e\r\n\u003c/div\u003e\r\n\r\n\u003cp class=\"center\"\u003eLONDON: WILLIAM HEINEMANN\u003cbr /\u003e\r\nNEW YORK: THE MACMILLAN CO.\u003cbr /\u003e\r\n\u003csmall\u003eMCMXIII\u003c/small\u003e\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003ch2\u003eCONTENTS\u003c/h2\u003e\r\n\r\n\u003ctable class=\"toc\" summary=\"Table of Contents\"\u003e\r\n\u003ctr\u003e\u003ctd class=\"tocchp\"\u003eIntroduction\u003c/td\u003e\r\n\u003ctd class=\"tocpag\"\u003e\u003ci\u003ePage\u003c/i\u003e \u003ca href=\"#Pgix\"\u003eix\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tocchp\"\u003eBibliography\u003c/td\u003e\r\n\u003ctd class=\"tocpag\"\u003e\u003ca href=\"#Pgxiii\"\u003exiii\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tocchp\"\u003eBook I\u003c/td\u003e\r\n\u003ctd class=\"tocpag\"\u003e\u003ca href=\"#Pg001\"\u003e1\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tocchp\"\u003eBook II\u003c/td\u003e\r\n\u003ctd class=\"tocpag\"\u003e\u003ca href=\"#Pg167\"\u003e167\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tocchp\"\u003eBook III\u003c/td\u003e\r\n\u003ctd class=\"tocpag\"\u003e\u003ca href=\"#Pg269\"\u003e269\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd class=\"tocchp\"\u003eIndex\u003c/td\u003e\r\n\u003ctd class=\"tocpag\"\u003e\u003ca href=\"#Pg405\"\u003e405\u003c/a\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003c/table\u003e\r\n\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pb\" id=\"Pgix\"\u003e[ix]\u003c/span\u003e\r\n\u003ch2\u003eINTRODUCTION\u003c/h2\u003e\r\n\r\n\u003cp\u003eIn the \u003ccite lang=\"la\" xml:lang=\"la\"\u003ede Officiis\u003c/cite\u003e we have, save for the latter\r\nPhilippics, the great orator\u0027s last contribution to\r\nliterature. The last, sad, troubled years of his busy\r\nlife could not be given to his profession; and he\r\nturned his never-resting thoughts to the second love\r\nof his student days and made Greek philosophy a\r\npossibility for Roman readers. The senate had been\r\nabolished; the courts had been closed. His occupation\r\nwas gone; but Cicero could not surrender himself\r\nto idleness. In those days of distraction (46-43 \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e)\r\nhe produced for publication almost as much as in all\r\nhis years of active life.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe liberators had been able to remove the tyrant,\r\nbut they could not restore the republic. Cicero\u0027s\r\nown life was in danger from the fury of mad Antony\r\nand he left Rome about the end of March, 44 \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e\r\nHe dared not even stop permanently in any one of\r\nhis various country estates, but, wretched, wandered\r\nfrom one of his villas to another nearly all the summer\r\nand autumn through. He would not suffer\r\nhimself to become a prey to his overwhelming sorrow\r\nat the death of the republic and the final crushing\r\nof the hopes that had risen with Caesar\u0027s downfall,\r\nbut worked at the highest tension on his philosophical\r\nstudies.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe Romans were not philosophical. In 161 \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e\r\nthe senate passed a decree excluding all philosophers\r\nand teachers of rhetoric from the city. They had no\r\ntaste for philosophical speculation, in which the\r\nGreeks were the world\u0027s masters. They were intensely,\r\nnarrowly practical. And Cicero was thoroughly\r\n\u003cspan class=\"pb\"\u003e[x]\u003c/span\u003e\r\nRoman. As a student in a Greek university he\r\nhad had to study philosophy. His mind was broad\r\nenough and his soul great enough to give him a joy\r\nin following after the mighty masters, Socrates, Plato,\r\nZeno, Cleanthes, Aristotle, Theophrastus, and the rest.\r\nBut he pursued his study of it, like a Roman, from a\r\n\"practical\" motive\u0026mdash;to promote thereby his power\r\nas an orator and to augment his success and happiness\r\nin life. To him the goal of philosophy was not\r\nprimarily to know but to do. Its end was to point\r\nout the course of conduct that would lead to success\r\nand happiness. The only side of philosophy, therefore,\r\nthat could make much appeal to the Roman\r\nmind was ethics; pure science could have little\r\nmeaning for the practical Roman; metaphysics might\r\nsupplement ethics and religion, without which true\r\nhappiness was felt to be impossible.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhilosophical study had its place, therefore, and\r\nthe most important department of philosophy was\r\nethics. The treatise on Moral Duties has the very\r\npractical purpose of giving a practical discussion of\r\nthe basic principles of Moral Duty and practical\r\nrules for personal conduct.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs a philosopher, if we may so stretch the term as\r\nto include him, Cicero avows himself an adherent of\r\nthe New Academy and a disciple of Carneades. He\r\nhad tried Epicureanism under Phaedrus and Zeno,\r\nStoicism under Diodotus and Posidonius; but Philo\r\nof Larissa converted him to the New Academy.\u003c/p\u003e\r\n\r\n\u003cp\u003eScepticism declared the attainment of absolute\r\nknowledge impossible. But there is the easily obtainable\r\ngolden mean of the probable; and that appealed\r\nto the practical Roman. It appealed especially to\r\nCicero; and the same indecision that had been his\r\n\u003cspan class=\"pb\"\u003e[xi]\u003c/span\u003e\r\nbane in political life naturally led him first to scepticism,\r\nthen to eclecticism, where his choice is\r\ndictated by his bias for the practical and his scepticism\r\nitself disappears from view. And while Antiochus,\r\nthe eclectic Academician of Athens, and Posidonius,\r\nthe eclectic Stoic of Rhodes, seem to have had the\r\nstrongest influence upon him, he draws at his own\r\ndiscretion from the founts of Stoics, Peripatetics, and\r\nAcademicians alike; he has only contempt for the\r\nEpicureans, Cynics, and Cyrenaics. But the more he\r\nstudied and lived, the more of a Stoic in ethics he\r\nbecame.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe cap-sheaf of Cicero\u0027s ethical studies is the\r\ntreatise on the Moral Duties. It takes the form of a\r\nletter addressed to his son Marcus (\u003ca href=\"#Cicero_jr\"\u003esee Index\u003c/a\u003e), at this\r\ntime a youth of twenty-one, pursuing his university\r\nstudies in the Peripatetic school of Cratippus in\r\nAthens, and sowing for what promised to be an\r\nabundant crop of wild oats. This situation gives\r\nforce and definiteness to the practical tendencies of\r\nthe father\u0027s ethical teachings. And yet, be it observed,\r\nthat same father is not without censure for\r\ncontributing to his son\u0027s extravagant and riotous\r\nliving by giving him an allowance of nearly £870 a\r\nyear.\u003c/p\u003e\r\n\r\n\u003cp\u003eOur Roman makes no pretensions to originality\r\nin philosophic thinking. He is a follower\u0026mdash;an expositor\u0026mdash;of\r\nthe Greeks. As the basis of his discussion\r\nof the Moral Duties he takes the Stoic Panaetius of\r\nRhodes (\u003ca href=\"#Panaetius\"\u003esee Index\u003c/a\u003e), Περὶ Καθήκοντος, drawing also\r\nfrom many other sources, but following him more or\r\nless closely in Books I and II; Book III is more independent\r\nand much inferior. He is usually superficial\r\nand not always clear. He translates and\r\n\u003cspan class=\"pb\"\u003e[xii]\u003c/span\u003e\r\nparaphrases Greek philosophy, weaving in illustrations\r\nfrom Roman history and suggestions of Roman\r\nmould in a form intended to make it, if not popular,\r\nat least comprehensible, to the Roman mind. How\r\nwell he succeeded is evidenced by the comparative\r\nreceptivity of Roman soil prepared by Stoic doctrine\r\nfor the teachings of Christianity. Indeed, Anthony\r\nTrollope labels our author the \"Pagan Christian.\"\r\n\"You would fancy sometimes,\" says Petrarch, \"it\r\nis not a Pagan philosopher but a Christian apostle\r\nwho is speaking.\" No less an authority than\r\nFrederick the Great has called our book \"the best\r\nwork on morals that has been or can be written.\"\r\nCicero himself looked upon it as his masterpiece.\u003c/p\u003e\r\n\r\n\u003cp\u003eIt has its strength and its weakness\u0026mdash;its sane\r\ncommon sense and noble patriotism, its self-conceit\r\nand partisan politics; it has the master\u0027s brilliant\r\nstyle, but it is full of repetitions and rhetorical\r\nflourishes, and it fails often in logical order and\r\npower; it rings true in its moral tone, but it shows\r\nin what haste and distraction it was composed; for\r\nit was not written as a contribution to close scientific\r\nthinking; it was written as a means of occupation\r\nand diversion.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pb\" id=\"Pgxiii\"\u003e[xiii]\u003c/span\u003e\r\n\u003ch2\u003eBIBLIOGRAPHY\u003c/h2\u003e\r\n\r\n\u003cp\u003eThe following works are quoted in the critical\r\nnotes:\u0026mdash;\u003c/p\u003e\r\n\r\n\u003ctable border=\"0\" cellpadding=\"2\" cellspacing=\"0\" summary=\"bibliography\"\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\" class=\"tdr\"\u003e\u003ci\u003eMSS.\u003c/i\u003e A =\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003ccite\u003ecodex Ambrosianus\u003c/cite\u003e. Milan. 10th century.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\" class=\"tdr\"\u003eB =\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003ccite lang=\"la\" xml:lang=\"la\"\u003ecodex Bambergensis\u003c/cite\u003e. Hamburg. 10th century.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\" class=\"tdr\"\u003eH =\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003ccite lang=\"la\" xml:lang=\"la\"\u003ecodex Herbipolitanus\u003c/cite\u003e. Würzburg. 10th century.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\" class=\"tdr\"\u003eL =\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003ccite lang=\"la\" xml:lang=\"la\"\u003ecodex Harleianus\u003c/cite\u003e. London. 9th century.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\" class=\"tdr\"\u003ea b =\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003ccite lang=\"la\" xml:lang=\"la\"\u003ecodices Bernenses\u003c/cite\u003e. Bern. 10th century.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\" class=\"tdr\"\u003ec =\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003ccite lang=\"la\" xml:lang=\"la\"\u003ecodex Bernensis\u003c/cite\u003e. Bern. 13th century.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\" class=\"tdr\"\u003ep =\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003ccite lang=\"la\" xml:lang=\"la\"\u003ecodex Palatinus\u003c/cite\u003e. Rome. 12th century.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci lang=\"la\" xml:lang=\"la\"\u003eEditio Princeps\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd\u003eThe first edition of the \u003ccite lang=\"la\" xml:lang=\"la\"\u003ede Officiis\u003c/cite\u003e\r\nwas from the press of Sweynheim and Pannartz\r\nat the Monastery of Subiaco; possibly the edition\r\npublished by Fust and Schöffer at Mainz is\r\na little older. Both appeared in 1465. The\r\nlatter was the first to print the Greek words in\r\nGreek type. The \u003ccite lang=\"la\" xml:lang=\"la\"\u003ede Officiis\u003c/cite\u003e is, therefore, the\r\nfirst classical book to be issued from a printing\r\npress, with the possible exception of Lactantius\r\nand Cicero\u0027s \u003ccite lang=\"la\" xml:lang=\"la\"\u003ede Oratore\u003c/cite\u003e which bear the more\r\nexact date of October 30, 1465, and were likewise\r\nissued from the Monastery press at Subiaco.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eBaiter\u0026nbsp;\u0026amp;\u0026nbsp;Kayser\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis opera quae supersunt\r\nomnia. Lipsiae, 1860-69.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eBeier\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri tres …\r\ncum commentariis editi a Carolo Beiero. Lipsiae, 1820.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ci\u003eErasmus\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd class=\"bt br\"\u003e\u0026nbsp;\u003c/td\u003e\u003ctd rowspan=\"2\" class=\"tdvc\"\u003e\u0026ndash;\u003c/td\u003e\u003ctd rowspan=\"2\" class=\"tdvc\" lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis Officia, diligenter\r\nrestituta. Ejusdem de Amicitia et\r\n\u003cspan class=\"pb\"\u003e[xiv]\u003c/span\u003e\r\nSenectute dialogi…: cum annotationibus\r\nErasmi et P. Melanchthonis. Parisiis, 1533.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ci\u003eMelanchthon\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd class=\"bb br\"\u003e\u0026nbsp;\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eEd.\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis Scripta quae manserunt\r\nomnia recognovit C. F. W. Müller. Teubner:\r\nLipsiae, 1879. This edition is the basis of the\r\ntext of the present volume.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eErnesti\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis opera ex recensione\r\nnovissima. J. A. Ernesti; cum eiusdem notis,\r\net clave Ciceroniana. Editio prima Americana.\r\nBostoniae, 1815-16.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eFacciolati\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri tres, de\r\nSenectute, de Amicitia, de Somnio Scipionis,\r\net Paradoxa. Accedit Q. fratris commentariolum\r\npetitionis. Ex recensione J. Facciolati. Venetiis, 1747.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eFleckeisen, Alf.\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"de\" xml:lang=\"de\"\u003eKritische Miscellen. Dresden, 1864.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eGernhard\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri tres.\r\nRec. et scholiis Iac. Facciolati suisque animadversionibus\r\ninstruxit Aug. G. Gernhard. Lipsiae, 1811.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eGraevius\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri tres; …\r\nde Senectute; … de Amicitia; Paradoxa;\r\nSomnium Scipionis; ex recensione J. G. Graevii.\r\nAmstelodami, 1689.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ci\u003eGulielmus\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd class=\"bt br\"\u003e\u0026nbsp;\u003c/td\u003e\u003ctd rowspan=\"2\" class=\"tdvc\"\u003e\u0026ndash;\u003c/td\u003e\u003ctd class=\"tdvc\" rowspan=\"2\" lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis opera omnia quae\r\nextant … emendata studio …\r\nJ. Gulielmi et J. Gruteri. Hamburgi, 1618-19.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ci\u003eGruter\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd class=\"bb br\"\u003e\u0026nbsp;\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eHeine, Otto\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"de\" xml:lang=\"de\"\u003eM. Tullii Ciceronis de Officiis ad Marcum\r\nFilium Libri tres. 6te Aufl. Berlin, 1885.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eHeusinger\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri tres\r\n… recensuit adjectisque J. M. Heusingeri e\r\nsuis annotationibus … editurus erat J. F.\r\nHeusinger. (\u003cspan lang=\"en\" xml:lang=\"en\"\u003eEdited by C. Heusinger.\u003c/span\u003e) Brunsvigae,\r\n1783.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003cspan class=\"pb\"\u003e[xv]\u003c/span\u003e\r\n\u003ci\u003eHolden\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003cspan lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri tres\u003c/span\u003e, with\r\nIntroduction, Analysis and Commentary by\r\nHerbert Ashton Holden. 7th Edition. Cambridge,\r\n1891. To his full notes the translator\r\nis indebted for many a word and phrase.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eKlotz\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis Scripta quae manserunt\r\nomnia. Recognovit Reinholdus Klotz. Lipsiae,\r\n1850-57, 1869-74.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eLambinus\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis opera omnia quae extant,\r\na D. Lambino … ex codicibus manuscriptis\r\nemendata et aucta … Lutetiae, 1566-84.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eLange\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis lib. III. Cato\r\nMajor vel de Senectute … Laelius vel de Amicitia\r\n… Paradoxa Stoicorum sex, Somnium\r\nScipionis … opera C. Langii recogniti …\r\nejusdem in hosce … libros annotationes. Cum\r\nannotationibus P. Manutii, etc. Antverpiae, 1568.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eLund\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eDe emendandis Ciceronis libris de Officiis\r\nobservationes criticae. Scripsit G. F. G. Lund.\r\nKopenhagen, 1848.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eManutius\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis Officiorum libri tres:\r\nCato Maior, vel de Senectute: Laelius, vel de\r\nAmicitia: Paradoxa Stoicorum sex … additae\r\nsunt … variae lectiones. (\u003cspan lang=\"en\" xml:lang=\"en\"\u003eEdited by P. Manuzio.\u003c/span\u003e)\r\nP. Manutius: Venetiis, 1541.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eMüller, C. F. W.\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd\u003e\u003cspan lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis\r\nlibri III.\u003c/span\u003e \u003cspan lang=\"de\" xml:lang=\"de\"\u003eFür den Schulgebrauch erklärt.\r\nLeipzig, 1882.\u003c/span\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eMuretus\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Antoni Mureti Scholia in Cic. officia.\r\nMureti opera ed. Ruhnken. Lugd. Bat., 1879.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ci\u003eOrelli\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd class=\"bt br\"\u003e\u0026nbsp;\u003c/td\u003e\u003ctd rowspan=\"3\" class=\"tdvc\"\u003e\u0026ndash;\u003c/td\u003e\u003ctd class=\"tdvc\" rowspan=\"3\" lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis opera quae supersunt\r\nomnia, ac deperditorum fragmenta …\r\nEdidit J. C. Orellius (M. Tullii Ciceronis\r\n\u003cspan class=\"pb\"\u003e[xvi]\u003c/span\u003e\r\nScholiastae. C. M. Victorinus, Rufinus, C. Julius\r\nVictor, Boethius, Favonius Eulogius, Asconius\r\nPedianus, Scholia Bobiensia, Scholiasta Gronovianus,\r\nEdiderunt J. C. Orellius et J. G. Baiter.\r\nTurici, 1826-38). Ed. 2. Opus morte Orellii\r\ninterruptum contin. J. G. Baiterus et C. Halmius, 1845-62.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ci\u003eBaiter\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd class=\"br\"\u003e\u0026nbsp;\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ci\u003eHalm\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd class=\"bb br\"\u003e\u0026nbsp;\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003ePearce\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Ciceronis de Officiis ad Marcum filium\r\nlibri tres. Notis illustravit et … emendavit\r\nZ. Pearce. Londini, 1745.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eStuerenburg\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri III.\r\nRecensuit R. Stuerenburg. Accedit Commentarius.\r\nLipsiae, 1843.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eUnger\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri III.\r\n\u003cspan lang=\"de\" xml:lang=\"de\"\u003eErklärt v. G. F. Unger.\u003c/span\u003e Leipzig, 1852.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eVictorius, P.\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis opera, omnium\r\nquae hactenus excusa sunt castigatissima, nunc\r\nprimum in lucem edita. 4 tom. Venetiis,\r\n1532-34-36.\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd colspan=\"3\"\u003e\u003ci\u003eZumpt\u003c/i\u003e:\u0026nbsp;\u003c/td\u003e\u003ctd lang=\"la\" xml:lang=\"la\"\u003eM. Tullii Ciceronis de Officiis libri tres cum\r\nselectis J. M. et J. F. Heusingerorum suisque\r\nnotis. Scholarum in usum iterum edidit Car.\r\nTim. Zumptius. Brunsvigae, 1849.\u003c/td\u003e\u003c/tr\u003e\r\n\u003c/table\u003e\r\n\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pb\" id=\"Pg001\"\u003e[1]\u003c/span\u003e\r\n\u003cp class=\"center\"\u003e\u003cbig\u003eCICERO DE OFFICIIS\u003c/big\u003e\u003c/p\u003e\r\n\r\n\u003ch2\u003eBOOK I\u003cbr /\u003e\r\n\r\nMORAL GOODNESS\u003c/h2\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\r\n\u003cp class=\"center\"\u003eLIBER PRIMUS\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e1\u003c/span\u003e I. Quamquam te, Marce fili, annum iam audientem\r\nCratippum, idque Athenis, abundare oportet praeceptis\r\ninstitutisque philosophiae propter summam et\r\ndoctoris auctoritatem et urbis, quorum alter te scientia\r\naugere potest, altera exemplis, tamen, ut ipse ad\r\nmeam utilitatem semper cum Graecis Latina coniunxi\r\nneque id in philosophia solum, sed etiam in dicendi\r\nexercitatione feci, idem tibi censeo faciendum, ut par\r\nsis in utriusque orationis facultate. Quam quidem\r\nad rem nos, ut videmur, magnum attulimus adiumentum\r\nhominibus nostris, ut non modo Graecarum\r\nlitterarum rudes, sed etiam docti aliquantum se\r\narbitrentur adeptos et ad dicendum\u003ca name=\"FNanchor_1\" id=\"FNanchor_1\" href=\"#Footnote_1\" class=\"fnanchor\" title=\"dicendum Edd.; discendum MSS. (i.e. acquisition of learning).\"\u003e[1]\u003c/a\u003e et ad iudicandum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e2\u003c/span\u003e Quam ob rem disces tu quidem a principe huius\r\naetatis philosophorum, et disces, quam diu voles; tam\r\ndiu autem velle debebis, quoad te, quantum proficias,\r\nnon paenitebit; sed tamen nostra legens non multum\r\na Peripateticis dissidentia, quoniam utrique Socratici\r\net Platonici volumus esse, de rebus ipsis utere tuo\r\niudicio (nihil enim impedio), orationem autem Latinam\r\nefficies profecto legendis nostris pleniorem. Nec\r\nvero hoc arroganter dictum existimari velim. Nam\r\nphilosophandi scientiam concedens multis, quod est\r\noratoris proprium, apte, distincte, ornate dicere,\r\nquoniam in eo studio aetatem consumpsi, si id mihi\r\nassumo, videor id meo iure quodam modo vindicare.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e3\u003c/span\u003e Quam ob rem magnopere te hortor, mi Cicero, ut\r\nnon solum orationes meas, sed hos etiam de philosophia\r\nlibros, qui iam illis fere se\u003ca name=\"FNanchor_2\" id=\"FNanchor_2\" href=\"#Footnote_2\" class=\"fnanchor\" title=\"se A c, Edd.; not in B H a b p.\"\u003e[2]\u003c/a\u003e aequarunt, studiose\r\nlegas; vis enim maior in illis dicendi, sed hoc\r\nquoque colendum est aequabile et temperatum orationis\r\ngenus. Et id quidem nemini video Graecorum\r\nadhuc contigisse, ut idem utroque in genere elaboraret\u003ca name=\"FNanchor_3\" id=\"FNanchor_3\" href=\"#Footnote_3\" class=\"fnanchor\" title=\"elaboraret Lambin., Edd.; laboraret MSS.\"\u003e[3]\u003c/a\u003e\r\nsequereturque et illud forense dicendi et hoc\r\nquietum disputandi genus, nisi forte Demetrius Phalereus\r\nin hoc numero haberi potest, disputator subtilis,\r\norator parum vehemens, dulcis tamen, ut\r\nTheophrasti discipulum possis agnoscere. Nos autem\r\nquantum in utroque profecerimus, aliorum sit iudicium,\r\nutrumque certe secuti sumus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e4\u003c/span\u003e Equidem et Platonem existimo, si genus forense\r\ndicendi tractare voluisset, gravissime et copiosissime\r\npotuisse dicere, et Demosthenem, si illa, quae a\r\nPlatone didicerat, tenuisset et pronuntiare voluisset,\r\nornate splendideque facere potuisse; eodemque\r\nmodo de Aristotele et Isocrate iudico, quorum uterque\r\nsuo studio delectatus contempsit alterum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\r\n\u003cspan class=\"pb\"\u003e[3]\u003c/span\u003e\r\n\u003cp class=\"center\"\u003eBOOK I\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003eIntroduction: the importance of combining Greek and Latin studies.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.1\"\u003e1\u003c/span\u003e I. My dear son Marcus, you have now been studying\r\na full year under Cratippus, and that too in\r\nAthens, and you should be fully equipped with the\r\npractical precepts and the principles of philosophy; so\r\nmuch at least one might expect from the pre-eminence\r\nnot only of your teacher but also of the city;\r\nthe former is able to enrich you with learning, the\r\nlatter to supply you with models. Nevertheless, just\r\nas I for my own improvement have always combined\r\nGreek and Latin studies\u0026mdash;and I have done this not\r\nonly in the study of philosophy but also in the practice\r\nof oratory\u0026mdash;so I recommend that you should do\r\nthe same, so that you may have equal command of\r\nboth languages. And it is in this very direction that\r\nI have, if I mistake not, rendered a great service\r\nto our countrymen, so that not only those who are\r\nunacquainted with Greek literature but even the\r\ncultured consider that they have gained much both\r\nin oratorical power and in mental training.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eGreek Philosophy and Cicero\u0027s own.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.2\"\u003e2\u003c/span\u003e You will, therefore, learn from the foremost of\r\npresent-day philosophers, and you will go on learning\r\nas long as you wish; and your wish ought to continue\r\nas long as you are not dissatisfied with the progress\r\nyou are making. For all that, if you will read my\r\nphilosophical books, you will be helped; my philosophy\r\nis not very different from that of the Peripatetics (for\r\nboth they and I claim to be followers of Socrates and\r\nPlato). As to the conclusions you may reach, I leave\r\nthat to your own judgment (for I would put no hindrance\r\nin your way), but by reading my philosophical\r\n\u003cspan class=\"pb\"\u003e[5]\u003c/span\u003e\r\nwritings you will be sure to render your mastery of\r\nthe Latin language more complete. But I would by\r\nno means have you think that this is said boastfully.\r\nFor there are many to whom I yield precedence in\r\nknowledge of philosophy; but if I lay claim to the\r\norator\u0027s peculiar ability to speak with propriety,\r\nclearness, elegance, I think my claim is in a measure\r\njustified, for I have spent my life in that profession.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePhilosophy and oratory.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.3\"\u003e3\u003c/span\u003e And therefore, my dear Cicero, I cordially recommend\r\nyou to read carefully not only my orations but\r\nalso these\u003ca name=\"FNanchor_4\" id=\"FNanchor_4\" href=\"#Footnote_4\" class=\"fnanchor\" title=\"Cicero is alluding to his Republic, Tusculan Disputations, Theories of the Supreme Good and Evil, The Nature of the Gods, Academics, Hortensius, his essays on Friendship (Laelius), Old Age (Cato), Fate, Divination, etc. (15 in all).\"\u003e[A]\u003c/a\u003e books of mine on philosophy, which are\r\nnow about as extensive. For while the orations exhibit\r\na more vigorous style, yet the unimpassioned,\r\nrestrained style of my philosophical productions is\r\nalso worth cultivating. Moreover, for the same man\r\nto succeed in both departments, both in the forensic\r\nstyle and in that of calm philosophic discussion has\r\nnot, I observe, been the good fortune of any one of the\r\nGreeks so far, unless, perhaps, Demetrius of Phalerum\r\ncan be reckoned in that number\u0026mdash;a clever reasoner,\r\nindeed, and, though rather a spiritless orator, he is\r\nyet charming, so that you can recognize in him the\r\ndisciple of Theophrastus. But let others judge how\r\nmuch I have accomplished in each pursuit; I have\r\nat least attempted both.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.4\"\u003e4\u003c/span\u003e I believe, of course, that if Plato had been willing\r\nto devote himself to forensic oratory, he could have\r\nspoken with the greatest eloquence and power; and\r\nthat if Demosthenes had continued the studies he\r\npursued with Plato and had wished to expound his\r\nviews, he could have done so with elegance and\r\nbrilliancy. I feel the same way about Aristotle and\r\nIsocrates, each of whom, engrossed in his own profession,\r\nundervalued that of the other.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\r\n\u003cp\u003eII. Sed cum statuissem scribere ad te aliquid hoc\r\ntempore, multa posthac, ab eo ordiri maxime volui,\r\nquod et aetati tuae esset aptissimum et auctoritati\r\nmeae. Nam cum multa sint in philosophia et gravia\r\net utilia accurate copioseque a philosophis disputata,\r\nlatissime patere videntur ea, quae de officiis tradita\r\nab illis et praecepta sunt. Nulla enim vitae pars\r\nneque publicis neque privatis neque forensibus neque\r\ndomesticis in rebus, neque si tecum agas quid, neque\r\nsi cum altero contrahas, vacare officio potest, in eoque\r\net colendo sita vitae est honestas omnis et neglegendo\u003ca name=\"FNanchor_5\" id=\"FNanchor_5\" href=\"#Footnote_5\" class=\"fnanchor\" title=\"et neglegendo A H a b, Edd.; et in neglegendo B c.\"\u003e[4]\u003c/a\u003e\r\nturpitudo.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e5\u003c/span\u003e Atque haec quidem quaestio communis est omnium\r\nphilosophorum; quis est enim, qui nullis officii praeceptis\r\ntradendis philosophum se audeat dicere? Sed\r\nsunt non nullae disciplinae, quae propositis bonorum\r\net malorum finibus officium omne pervertant. Nam\r\nqui summum bonum sic instituit, ut nihil habeat cum\r\nvirtute coniunctum, idque suis commodis, non honestate\r\nmetitur, hic, si sibi ipse consentiat et non interdum\r\nnaturae bonitate vincatur neque amicitiam\r\ncolere possit nec iustitiam nec liberalitatem; fortis\r\nvero dolorem summum malum iudicans aut temperans\r\nvoluptatem summum bonum statuens esse certe nullo\r\nmodo potest.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ede Fin. II, 12 ff.; Tusc. Disp. IV-V; de Off. \u003ca href=\"#III.117\"\u003eIII, 117\u003c/a\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e6\u003c/span\u003e Quae quamquam ita sunt in promptu, ut res disputatione\r\nnon egeat, tamen sunt a nobis alio loco\r\ndisputata. Hae disciplinae igitur si sibi consentaneae\r\nvelint esse, de officio nihil queant dicere, neque ulla\r\nofficii praecepta firma, stabilia, coniuncta naturae\r\ntradi possunt nisi aut ab iis, qui solam, aut ab iis, qui\r\nmaxime honestatem propter se dicant expetendam.\r\nIta propria est ea praeceptio Stoicorum, Academicorum,\r\nPeripateticorum, quoniam Aristonis, Pyrrhonis,\r\nErilli iam pridem explosa sententia est; qui tamen\r\nhaberent ius suum disputandi de officio, si rerum aliquem\r\ndilectum\u003ca name=\"FNanchor_6\" id=\"FNanchor_6\" href=\"#Footnote_6\" class=\"fnanchor\" title=\"dilectum B H a b, Edd.; delectum A c.\"\u003e[5]\u003c/a\u003e reliquissent, ut ad officii inventionem\r\naditus esset. Sequemur\u003ca name=\"FNanchor_7\" id=\"FNanchor_7\" href=\"#Footnote_7\" class=\"fnanchor\" title=\"sequemur Graevius, Edd.; sequimur MSS.\"\u003e[6]\u003c/a\u003e igitur hoc quidem tempore et\r\nhac in quaestione potissimum Stoicos non ut interpretes,\r\nsed, ut solemus, e fontibus eorum iudicio arbitrioque\r\nnostro, quantum quoque modo videbitur, hauriemus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e7\u003c/span\u003e Placet igitur, quoniam omnis disputatio de officio\r\nfutura est, ante definire, quid sit officium; quod a\r\nPanaetio praetermissum esse miror. Omnis enim,\r\nquae [a] ratione\u003ca name=\"FNanchor_8\" id=\"FNanchor_8\" href=\"#Footnote_8\" class=\"fnanchor\" title=\"[a] ratione Ed.; a ratione MSS.; ratione Müller.\"\u003e[7]\u003c/a\u003e suscipitur de aliqua re institutio,\r\ndebet a definitione proficisci, ut intellegatur, quid sit\r\nid, de quo disputetur….\u003ca name=\"FNanchor_9\" id=\"FNanchor_9\" href=\"#Footnote_9\" class=\"fnanchor\" title=\"Cicero\u0027s definition must have followed here, something like Omne igitur, quod ratione actum est officium appellamus Unger.\"\u003e[8]\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eStatement of subject.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[7]\u003c/span\u003e\r\nII. But since I have decided to write you a little\r\nnow (and a great deal by and by), I wish, if possible,\r\nto begin with a matter most suited at once to your\r\nyears and to my position. Although philosophy\r\noffers many problems, both important and useful,\r\nthat have been fully and carefully discussed by\r\nphilosophers, those teachings which have been\r\nhanded down on the subject of moral duties seem\r\nto have the widest practical application. For no\r\nphase of life, whether public or private, whether in\r\nbusiness or in the home, whether one is working on\r\nwhat concerns oneself alone or dealing with\r\nanother, can be without its moral duty; on the\r\ndischarge of such duties depends all that is morally\r\nright, and on their neglect all that is morally wrong\r\nin life.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe philosophic schools and ethical teaching.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.5\"\u003e5\u003c/span\u003e Moreover, the subject of this inquiry is the common\r\nproperty of all philosophers; for who would\r\npresume to call himself a philosopher, if he did not\r\ninculcate any lessons of duty? But there are some\r\nschools that distort all notions of duty by the theories\r\nthey propose touching the supreme good and the\r\nsupreme evil. For he who posits the supreme good\r\nas having no connection with virtue and measures it\r\nnot by a moral standard but by his own interests\u0026mdash;if\r\nhe should be consistent and not rather at times\r\nover-ruled by his better nature, he could value\r\nneither friendship nor justice nor generosity; and\r\nbrave he surely cannot possibly be that counts pain\r\nthe supreme evil, nor temperate he that holds\r\npleasure to be the supreme good.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eReasons for choice of subject and authorities.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.6\"\u003e6\u003c/span\u003e Although these truths are so self-evident that the\r\nsubject does not call for discussion, still I have discussed\r\nit in another connection. If, therefore, these\r\n\u003cspan class=\"pb\"\u003e[9]\u003c/span\u003e\r\nschools should claim to be consistent, they could not\r\nsay anything about duty; and no fixed, invariable,\r\nnatural rules of duty can be posited except by those\r\nwho say that moral goodness is worth seeking solely\r\nor chiefly for its own sake. Accordingly, the teaching\r\nof ethics is the peculiar right of the Stoics, the\r\nAcademicians, and the Peripatetics; for the theories\r\nof Aristo, Pyrrho, and Erillus have been long since\r\nrejected; and yet they would have the right to discuss\r\nduty if they had left us any power of choosing\r\nbetween things, so that there might be a way of\r\nfinding out what duty is. I shall, therefore, at this\r\ntime and in this investigation follow chiefly the\r\nStoics, not as a translator, but, as is my custom, I\r\nshall at my own option and discretion draw from\r\nthose sources in such measure and in such manner\r\nas shall suit my purpose.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.7\"\u003e7\u003c/span\u003e Since, therefore, the whole discussion is to be on\r\nthe subject of duty, I should like at the outset to\r\ndefine what duty is, as, to my surprise, Panaetius has\r\nfailed to do. For every systematic development of any\r\nsubject ought to begin with a definition, so that every\r\none may understand what the discussion is about.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eIII. Omnis de officio duplex est quaestio: unum\r\ngenus est, quod pertinet ad finem bonorum, alterum,\r\nquod positum est in praeceptis, quibus in omnis partis\r\nusus vitae conformari\u003ca name=\"FNanchor_10\" id=\"FNanchor_10\" href=\"#Footnote_10\" class=\"fnanchor\" title=\"conformari Edd.; confirmari MSS. (i.e. fortified).\"\u003e[9]\u003c/a\u003e possit. Superioris generis huius\r\nmodi sunt exempla: omniane officia perfecta sint,\r\nnum quod officium aliud alio maius sit, et quae sunt\r\ngeneris eiusdem. Quorum autem officiorum praecepta\r\ntraduntur, ea quamquam pertinent ad finem bonorum,\r\ntamen minus id apparet, quia magis ad institutionem\r\nvitae communis spectare videntur; de quibus est\r\nnobis his libris explicandum. Atque etiam alia divisio\r\nest officii.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e8\u003c/span\u003e Nam et medium quoddam officium dicitur et perfectum.\r\nPerfectum officium rectum, opinor, vocemus,\r\nquoniam Graeci κατόρθωμα, hoc autem commune\r\nofficium καθῆκον vocant.\u003ca name=\"FNanchor_11\" id=\"FNanchor_11\" href=\"#Footnote_11\" class=\"fnanchor\" title=\"officium καθῆκον vocant Pearce, Ed., Heine; officium vocant MSS., Bt.\"\u003e[10]\u003c/a\u003e Atque ea sic definiunt, ut,\r\nrectum quod sit, id officium perfectum esse definiant;\r\nmedium autem officium id esse dicunt, quod cur factum\r\nsit, ratio probabilis reddi possit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e9\u003c/span\u003e Triplex igitur est, ut Panaetio videtur, consilii\r\ncapiendi deliberatio. Nam aut honestumne factu sit\r\nan turpe dubitant id, quod in deliberationem cadit;\r\nin quo considerando saepe animi in contrarias sententias\r\ndistrahuntur. Tum autem aut anquirunt\u003ca name=\"FNanchor_13\" id=\"FNanchor_13\" href=\"#Footnote_13\" class=\"fnanchor\" title=\"anquirunt A B H b; inquirunt a c.\"\u003e[11]\u003c/a\u003e aut consultant,\r\nad vitae commoditatem iucunditatemque, ad\r\nfacultates rerum atque copias, ad opes, ad potentiam,\r\nquibus et se possint iuvare et suos, conducat id necne,\r\nde quo deliberant; quae deliberatio omnis in rationem\r\nutilitatis cadit. Tertium dubitandi genus est, cum\r\npugnare videtur cum honesto id, quod videtur esse\r\nutile; cum enim utilitas ad se rapere, honestas contra\r\nrevocare ad se videtur, fit ut distrahatur in deliberando\r\nanimus afferatque ancipitem curam cogitandi.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e10\u003c/span\u003e Hac divisione, cum praeterire aliquid maximum\r\nvitium in dividendo sit, duo praetermissa sunt; nec\r\nenim solum utrum honestum an turpe sit, deliberari\r\nsolet, sed etiam duobus propositis honestis utrum\r\nhonestius, itemque duobus propositis utilibus utrum\r\nutilius. Ita, quam ille triplicem putavit esse rationem,\r\nin quinque partes distribui debere reperitur. Primum\r\nigitur est de honesto, sed dupliciter, tum pari ratione\r\nde utili, post de comparatione eorum disserendum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eClassification of duties.\u003c/div\u003e\r\n\r\n\u003cp\u003eIII. Every treatise on duty has two parts: one, dealing\r\nwith the doctrine of the supreme good; the other,\r\nwith the practical rules by which daily life in all its\r\nbearings may be regulated. The following questions\r\nare illustrative of the first part: whether all duties\r\nare absolute; whether one duty is more important\r\nthan another; and so on. But as regards special\r\nduties for which positive rules are laid down, though\r\nthey are affected by the doctrine of the supreme\r\ngood, still the fact is not so obvious, because they\r\nseem rather to look to the regulation of every-day\r\n\u003cspan class=\"pb\"\u003e[11]\u003c/span\u003e\r\nlife; and it is these special duties that I propose to\r\ntreat at length in the following books.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.8\"\u003e8\u003c/span\u003e And yet there is still another classification of\r\nduties: we distinguish between \"mean\"\u003ca name=\"FNanchor_12\" id=\"FNanchor_12\" href=\"#Footnote_12\" class=\"fnanchor\" title=\"Cicero\u0027s technical terms are difficult because he has to invent them to translate Greek that is perfectly simple: rectum is \u0027right,\u0027 i.e. perfect, absolute. Its opposite is medium, \u0027mean,\u0027 i.e. intermediate, falling short of the \u0027absolute\u0027 and occupying a middle ground; common; ordinary. honestum is \u0027morally right\u0027; as a noun, \u0027moral goodness\u0027 (= honestas); its opposite is turpe, \u0027morally wrong.\u0027 …\"\u003e[B]\u003c/a\u003e duty, so-called,\r\nand \"absolute\" duty. Absolute duty we\r\nmay, I presume, call \"right,\" for the Greeks call it\r\nκατόρθωμα, while the ordinary duty they call καθῆκον.\r\nAnd the meaning of those terms they fix thus: whatever\r\nis right they define as absolute duty, but\r\n\"mean\" duty, they say, is duty for the performance\r\nof which an adequate reason may be rendered.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe threefold classification of Panaetius.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.9\"\u003e9\u003c/span\u003e The consideration necessary to determine conduct\r\nis, therefore, as Panaetius thinks, a threefold one:\r\nfirst, people question whether the contemplated act\r\nis morally right or morally wrong; and in such\r\ndeliberation their minds are often led to widely\r\ndivergent conclusions. And then they examine and\r\nconsider the question whether the action contemplated\r\nis or is not conducive to comfort and happiness\r\nin life, to the command of means and wealth, to\r\ninfluence, and to power, by which they may be able\r\nto help themselves and their friends; this whole\r\nmatter turns upon a question of expediency. The\r\nthird type of question arises when that which seems\r\nto be expedient seems to conflict with that which is\r\nmorally right; for when expediency seems to be pulling\r\none way, while moral right seems to be calling\r\nback in the opposite direction, the result is that the\r\nmind is distracted in its inquiry and brings to it the\r\nirresolution that is born of deliberation.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe question is fivefold.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.10\"\u003e10\u003c/span\u003e Although omission is a most serious defect in\r\nclassification, two points have been overlooked in\r\n\u003cspan class=\"pb\"\u003e[13]\u003c/span\u003e\r\nthe foregoing:\u003ca name=\"FNanchor_14\" id=\"FNanchor_14\" href=\"#Footnote_14\" class=\"fnanchor\" title=\"For Panaetius was a Stoic, and the Stoics did not admit that there were any degrees of right or wrong.\"\u003e[C]\u003c/a\u003e for we usually consider not only\r\nwhether an action is morally right or morally wrong,\r\nbut also, when a choice of two morally right courses\r\nis offered, which one is morally better; and likewise,\r\nwhen a choice of two expedients is offered, which one\r\nis more expedient. Thus the question which Panaetius\r\nthought threefold ought, we find, to be divided into\r\nfive parts. First, therefore, we must discuss the moral\u0026mdash;and\r\nthat, under two sub-heads; secondly, in the\r\nsame manner, the expedient; and finally, the cases\r\nwhere they must be weighed against each other.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e11\u003c/span\u003e IV. Principio generi animantium omni est a natura\r\ntributum, ut se, vitam corpusque tueatur, declinet ea,\r\nquae nocitura videantur, omniaque, quae sint ad vivendum\r\nnecessaria, anquirat et paret, ut pastum, ut\r\nlatibula, ut alia generis eiusdem. Commune item\u003ca name=\"FNanchor_15\" id=\"FNanchor_15\" href=\"#Footnote_15\" class=\"fnanchor\" title=\"item Manutius, Edd.; autem MSS.\"\u003e[12]\u003c/a\u003e\r\nanimantium omnium est coniunctionis adpetitus procreandi\r\ncausa et cura quaedam eorum, quae procreata\r\nsint\u003ca name=\"FNanchor_16\" id=\"FNanchor_16\" href=\"#Footnote_16\" class=\"fnanchor\" title=\"procreata sint B H a b; procreata sunt A (?), Bt.; procreantur c.\"\u003e[13]\u003c/a\u003e; sed inter hominem et beluam hoc maxime interest,\r\nquod haec tantum, quantum sensu movetur,\r\nad id solum, quod adest quodque praesens est, se accommodat\r\npaulum admodum sentiens praeteritum aut futurum;\r\nhomo autem, quod rationis est particeps, per\r\nquam consequentia cernit, causas rerum videt earumque\r\npraegressus\u003ca name=\"FNanchor_17\" id=\"FNanchor_17\" href=\"#Footnote_17\" class=\"fnanchor\" title=\"praegressus A H a b, Edd.; progressus B c.\"\u003e[14]\u003c/a\u003e et quasi antecessiones non ignorat,\r\nsimilitudines comparat rebusque praesentibus adiungit\r\natque annectit futuras, facile totius vitae cursum videt\r\nad eamque degendam praeparat res necessarias.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e12\u003c/span\u003e Eademque natura vi rationis hominem conciliat\r\nhomini et ad orationis et ad vitae societatem ingeneratque\r\nin primis praecipuum quendam amorem in\r\neos, qui procreati sunt, impellitque, ut hominum\r\ncoetus et celebrationes et esse et a se obiri velit ob\r\neasque causas studeat parare ea, quae suppeditent ad\r\ncultum et ad victum, nec sibi soli, sed coniugi, liberis\r\nceterisque, quos caros habeat tuerique debeat; quae\r\ncura exsuscitat etiam animos et maiores ad rem gerendam\r\nfacit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e13\u003c/span\u003e In primisque hominis est propria veri inquisitio\r\natque investigatio. Itaque cum sumus necessariis\r\nnegotiis curisque vacui, tum avemus aliquid videre,\r\naudire, addiscere cognitionemque rerum aut occultarum\r\naut admirabilium ad beate vivendum necessariam\r\nducimus. Ex quo intellegitur, quod verum,\r\nsimplex sincerumque sit, id esse naturae hominis\r\naptissimum. Huic veri videndi cupiditati adiuncta\r\nest appetitio quaedam principatus, ut nemini parere\r\nanimus bene informatus a natura velit nisi praecipienti\r\naut docenti aut utilitatis causa iuste et legitime\r\nimperanti; ex quo magnitudo animi existit\r\nhumanarumque rerum contemptio.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e14\u003c/span\u003e Nec vero illa parva vis naturae est rationisque,\r\nquod unum hoc animal sentit, quid sit ordo, quid\r\nsit, quod deceat, in factis dictisque qui modus.\r\nItaque eorum ipsorum, quae aspectu sentiuntur, nullum\r\naliud animal pulchritudinem, venustatem, convenientiam\r\npartium sentit; quam similitudinem natura\r\nratioque ab oculis ad animum transferens multo etiam\r\nmagis pulchritudinem, constantiam, ordinem in consiliis\r\nfactisque conservandam\u003ca name=\"FNanchor_18\" id=\"FNanchor_18\" href=\"#Footnote_18\" class=\"fnanchor\" title=\"conservandam MSS.; conservanda codd. aliquot recentiores, Bt.\"\u003e[15]\u003c/a\u003e putat cavetque, ne\r\nquid indecore effeminateve faciat, tum in omnibus et\r\nopinionibus et factis ne quid libidinose aut faciat\r\naut cogitet.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuibus ex rebus conflatur et efficitur id, quod\r\nquaerimus, honestum, quod etiamsi nobilitatum non\r\nsit, tamen honestum sit, quodque vere dicimus,\r\netiamsi a nullo laudetur, natura esse laudabile.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe essential differences between man and the lower animals.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.11\"\u003e11\u003c/span\u003e IV. First of all, Nature has endowed every species\r\nof living creature with the instinct of self-preservation,\r\nof avoiding what seems likely to cause injury\r\nto life or limb, and of procuring and providing everything\r\nneedful for life\u0026mdash;food, shelter, and the like.\r\nA common property of all creatures is also the\r\nreproductive instinct (the purpose of which is the\r\npropagation of the species) and also a certain amount\r\nof concern for their offspring. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eInstinct and Reason.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But the most marked\r\ndifference between man and beast is this: the beast,\r\njust as far as it is moved by the senses and with\r\nvery little perception of past or future, adapts itself\r\nto that alone which is present at the moment; while\r\nman\u0026mdash;because he is endowed with reason, by which\r\nhe comprehends the chain of consequences, perceives\r\nthe causes of things, understands the relation of\r\ncause to effect and of effect to cause, draws analogies,\r\nand connects and associates the present and the\r\nfuture\u0026mdash;easily surveys the course of his whole life\r\nand makes the necessary preparations for its conduct.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eFamily ties.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.12\"\u003e12\u003c/span\u003e Nature likewise by the power of reason associates\r\nman with man in the common bonds of speech and\r\nlife; she implants in him above all, I may say, a\r\n\u003cspan class=\"pb\"\u003e[15]\u003c/span\u003e\r\nstrangely tender love for his offspring. She also\r\nprompts men to meet in companies, to form public\r\nassemblies and to take part in them themselves; and\r\nshe further dictates, as a consequence of this, the\r\neffort on man\u0027s part to provide a store of things that\r\nminister to his comforts and wants\u0026mdash;and not for\r\nhimself alone, but for his wife and children and the\r\nothers whom he holds dear and for whom he ought\r\nto provide; and this responsibility also stimulates\r\nhis courage and makes it stronger for the active\r\nduties of life.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eSearch after truth.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.13\"\u003e13\u003c/span\u003e Above all, the search after truth and its eager\r\npursuit are peculiar to man. And so, when we have\r\nleisure from the demands of business cares, we are\r\neager to see, to hear, to learn something new, and\r\nwe esteem a desire to know the secrets or wonders\r\nof creation as indispensable to a happy life. Thus\r\nwe come to understand that what is true, simple,\r\nand genuine appeals most strongly to a man\u0027s\r\nnature. To this passion for discovering truth there\r\nis added a hungering, as it were, for independence,\r\nso that a mind well-moulded by Nature is unwilling\r\nto be subject to anybody save one who gives rules of\r\nconduct or is a teacher of truth or who, for the\r\ngeneral good, rules according to justice and law.\r\nFrom this attitude come greatness of soul and a sense\r\nof superiority to worldly conditions.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMoral sensibility.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.14\"\u003e14\u003c/span\u003e And it is no mean manifestation of Nature and\r\nReason that man is the only animal that has a feeling\r\nfor order, for propriety, for moderation in word and\r\ndeed. And so no other animal has a sense of beauty,\r\nloveliness, harmony in the visible world; and Nature\r\nand Reason, extending the analogy of this from the\r\nworld of sense to the world of spirit, find that beauty,\r\n\u003cspan class=\"pb\"\u003e[17]\u003c/span\u003e\r\nconsistency, order are far more to be maintained in\r\nthought and deed, and the same Nature and Reason\r\nare careful to do nothing in an improper or unmanly\r\nfashion, and in every thought and deed to do or\r\nthink nothing capriciously.\u003c/p\u003e\r\n\r\n\u003cp\u003eIt is from these elements that is forged and\r\nfashioned that moral goodness which is the subject\r\nof this inquiry\u0026mdash;something that, even though it be\r\nnot generally ennobled, is still worthy of all honour\u003ca name=\"FNanchor_19\" id=\"FNanchor_19\" href=\"#Footnote_19\" class=\"fnanchor\" title=\"Cicero plays on the double meaning of _honestum_: (1) \u0027moral goodness,\u0027 and (2) \u0027honourable,\u0027 \u0027distinguished,\u0027 etc.\"\u003e[D]\u003c/a\u003e;\r\nand by its own nature, we correctly maintain, it\r\nmerits praise, even though it be praised by none.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cdiv class=\"sidenote\"\u003ePhaedr., 250 D\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e15\u003c/span\u003e V. Formam quidem ipsam, Marce fili, et tamquam\r\nfaciem honesti vides, \"quae si oculis cerneretur,\r\nmirabiles amores,\" ut ait Plato, \"excitaret sapientiae.\"\r\nSed omne, quod est honestum, id quattuor partium\r\noritur ex aliqua: aut enim in perspicientia veri sollertiaque\r\nversatur aut in hominum societate tuenda\r\ntribuendoque suum cuique et rerum contractarum\r\nfide aut in animi excelsi atque invicti magnitudine\r\nac robore aut in omnium, quae fiunt quaeque dicuntur,\r\nordine et modo, in quo inest modestia et\r\ntemperantia.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e(15)\u003c/span\u003e Quae quattuor quamquam inter se colligata atque\r\nimplicata sunt, tamen ex singulis certa officiorum\r\ngenera nascuntur, velut ex ea parte, quae prima\r\ndiscripta\u003ca name=\"FNanchor_20\" id=\"FNanchor_20\" href=\"#Footnote_20\" class=\"fnanchor\" title=\"discripta Heine; descripta MSS., Bt.\"\u003e[16]\u003c/a\u003e est, in qua sapientiam et prudentiam\r\nponimus, inest indagatio atque inventio veri, eiusque\r\nvirtutis hoc munus est proprium. \u003cspan class=\"pn\"\u003e16\u003c/span\u003e Ut enim quisque\r\nmaxime perspicit, quid in re quaque verissimum sit,\r\nquique acutissime et celerrime potest et videre et\r\nexplicare rationem, is prudentissimus et sapientissimus\r\nrite haberi solet. Quocirca huic quasi materia,\r\nquam tractet et in qua versetur, subiecta est veritas.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e17\u003c/span\u003e Reliquis autem tribus virtutibus necessitates propositae\r\nsunt ad eas res parandas tuendasque, quibus\r\nactio vitae continetur, ut et societas hominum coniunctioque\r\nservetur et animi excellentia magnitudoque\r\ncum in augendis opibus utilitatibusque et sibi et\r\nsuis comparandis, tum multo magis in his ipsis\r\ndespiciendis eluceat. Ordo autem\u003ca name=\"FNanchor_21\" id=\"FNanchor_21\" href=\"#Footnote_21\" class=\"fnanchor\" title=\"autem MSS., Müller, Heine; item Pearce, Ed., Bt.\"\u003e[17]\u003c/a\u003e et constantia\r\net moderatio et ea, quae sunt his similia, versantur\r\nin eo genere, ad quod est adhibenda actio quaedam,\r\nnon solum mentis agitatio. Iis enim rebus, quae\r\ntractantur in vita, modum quendam et ordinem\r\nadhibentes honestatem et decus conservabimus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.15\"\u003e15\u003c/span\u003e V. You see here, Marcus, my son, the very form and\r\nas it were the face of Moral Goodness; \"and if,\" as\r\nPlato says, \"it could be seen with the physical eye, it\r\nwould awaken a marvellous love of wisdom.\" \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe four Cardinal Virtues.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nBut all that is morally right rises from some one of\r\nfour sources: it is concerned either (1) with the\r\nfull perception and intelligent development of the\r\ntrue; or (2) with the conservation of organized\r\nsociety, with rendering to every man his due, and\r\nwith the faithful discharge of obligations assumed;\r\nor (3) with the greatness and strength of a noble\r\nand invincible spirit; or (4) with the orderliness\r\nand moderation of everything that is said and done,\r\nwherein consist temperance and self-control.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eTheir several provinces.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e(15)\u003c/span\u003e Although these four are connected and interwoven,\r\nstill it is in each one considered singly that\r\ncertain definite kinds of moral duties have their\r\norigin: in that category, for instance, which was\r\ndesignated first in our division and in which we\r\nplace wisdom and prudence, belong the search after\r\ntruth and its discovery; and this is the peculiar\r\nprovince of that virtue. \u003cspan class=\"pn\" id=\"I.16\"\u003e16\u003c/span\u003e For the more clearly anyone\r\nobserves the most essential truth in any given\r\n\u003cspan class=\"pb\"\u003e[19]\u003c/span\u003e\r\ncase and the more quickly and accurately he can\r\nsee and explain the reasons for it, the more understanding\r\nand wise he is generally esteemed, and\r\njustly so. So, then, it is truth that is, as it were,\r\nthe stuff with which this virtue has to deal and on\r\nwhich it employs itself.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.17\"\u003e17\u003c/span\u003e Before the three remaining virtues, on the other\r\nhand, is set the task of providing and maintaining\r\nthose things on which the practical business of life\r\ndepends, so that the relations of man to man in\r\nhuman society may be conserved, and that largeness\r\nand nobility of soul may be revealed not only in\r\nincreasing one\u0027s resources and acquiring advantages\r\nfor one\u0027s self and one\u0027s family but far more in rising\r\nsuperior to these very things. But orderly behaviour\r\nand consistency of demeanour and self-control and\r\nthe like have their sphere in that department of\r\nthings in which a certain amount of physical exertion,\r\nand not mental activity merely, is required.\r\nFor if we bring a certain amount of propriety and\r\norder into the transactions of daily life, we shall be\r\nconserving moral rectitude and moral dignity.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e18\u003c/span\u003e VI. Ex quattuor autem locis, in quos honesti naturam\r\nvimque divisimus, primus ille, qui in veri\r\ncognitione consistit, maxime naturam attingit humanam.\r\nOmnes enim trahimur et ducimur ad cognitionis\r\net scientiae cupiditatem, in qua excellere\r\npulchrum putamus, labi autem, errare, nescire, decipi\r\net malum et turpe ducimus.\u003ca name=\"FNanchor_22\" id=\"FNanchor_22\" href=\"#Footnote_22\" class=\"fnanchor\" title=\"ducimus c, Edd.; dicimus A B H a b.\"\u003e[18]\u003c/a\u003e In hoc genere et\r\nnaturali et honesto duo vitia vitanda sunt, unum, ne\r\nincognita pro cognitis habeamus iisque temere assentiamur;\r\nquod vitium effugere qui volet (omnes autem\r\nvelle debent), adhibebit ad considerandas res et\r\ntempus et diligentiam. \u003cspan class=\"pn\"\u003e19\u003c/span\u003e Alterum est vitium, quod\r\nquidam nimis magnum studium multamque operam\r\nin res obscuras atque difficiles conferunt easdemque\r\nnon necessarias.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuibus vitiis declinatis quod in rebus honestis et\r\ncognitione dignis operae curaeque ponetur, id iure\r\nlaudabitur, ut in astrologia C. Sulpicium audivimus,\r\nin geometria Sex. Pompeium ipsi cognovimus, multos\r\nin dialecticis, plures in iure civili, quae omnes artes\r\nin veri investigatione versantur; cuius studio a rebus\r\ngerendis abduci contra officium est. Virtutis enim\r\nlaus omnis in actione consistit; a qua tamen fit intermissio\r\nsaepe multique dantur ad studia reditus;\r\ntum agitatio mentis, quae numquam acquiescit, potest\r\nnos in studiis cognitionis\u003ca name=\"FNanchor_23\" id=\"FNanchor_23\" href=\"#Footnote_23\" class=\"fnanchor\" title=\"cognitionis A, Bt., Müller, Heine; cogitationis BH a b c (error caused by cogitatio in next line).\"\u003e[19]\u003c/a\u003e etiam sine opera\r\nnostra continere. Omnis autem cogitatio motusque\r\nanimi aut in consiliis capiendis de rebus honestis et\r\npertinentibus ad bene beateque vivendum aut in\r\nstudiis scientiae cognitionisque versabitur.\u003c/p\u003e\r\n\r\n\u003cp\u003eAc de primo quidem officii fonte diximus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eA. Wisdom.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.18\"\u003e18\u003c/span\u003e VI. Now, of the four divisions which we have\r\nmade of the essential idea of moral goodness, the\r\nfirst, consisting in the knowledge of truth, touches\r\nhuman nature most closely. For we are all attracted\r\nand drawn to a zeal for learning and knowing; and\r\nwe think it glorious to excel therein, while we count\r\nit base and immoral to fall into error, to wander\r\nfrom the truth, to be ignorant, to be led astray. In\r\nthis pursuit, which is both natural and morally\r\nright, two errors are to be avoided: first, we must\r\nnot treat the unknown as known and too readily\r\naccept it; and he who wishes to avoid this error (as\r\n\u003cspan class=\"pb\"\u003e[21]\u003c/span\u003e\r\nall should do) will devote both time and attention\r\nto the weighing of evidence. \u003cspan class=\"pn\" id=\"I.19\"\u003e19\u003c/span\u003e The other error is\r\nthat some people devote too much industry and too\r\ndeep study to matters that are obscure and difficult\r\nand useless as well.\u003c/p\u003e\r\n\r\n\u003cp\u003eIf these errors are successfully avoided, all the\r\nlabour and pains expended upon problems that are\r\nmorally right and worth the solving will be fully\r\nrewarded. Such a worker in the field of astronomy,\r\nfor example, was Gaius Sulpicius, of whom we have\r\nheard; in mathematics, Sextus Pompey, whom I\r\nhave known personally; in dialectics, many; in civil\r\nlaw, still more. All these professions are occupied\r\nwith the search after truth; but to be drawn by\r\nstudy away from active life is contrary to moral\r\nduty. For the whole glory of virtue is in activity;\r\nactivity, however, may often be interrupted, and\r\nmany opportunities for returning to study are opened.\r\nBesides, the working of the mind, which is never at\r\nrest, can keep us busy in the pursuit of knowledge\r\neven without conscious effort on our part. Moreover,\r\nall our thought and mental activity will be\r\ndevoted either to planning for things that are morally\r\nright and that conduce to a good and happy life,\r\nor to the pursuits of science and learning.\u003c/p\u003e\r\n\r\n\u003cp\u003eWith this we close the discussion of the first\r\nsource of duty.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e20\u003c/span\u003e VII. De tribus autem reliquis latissime patet ea\r\nratio, qua societas hominum inter ipsos et vitae quasi\r\ncommunitas continetur; cuius partes duae,\u003ca name=\"FNanchor_24\" id=\"FNanchor_24\" href=\"#Footnote_24\" class=\"fnanchor\" title=\"partes duae BH b; partes duae sunt c, Bt., Heine.\"\u003e[20]\u003c/a\u003e iustitia,\r\nin qua virtutis est splendor maximus, ex qua viri\r\nboni nominantur, et huic coniuncta beneficentia,\r\nquam eandem vel benignitatem vel liberalitatem\r\nappellari licet.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed iustitiae primum munus est, ut ne cui quis\r\nnoceat nisi lacessitus iniuria, deinde ut communibus\r\npro communibus utatur, privatis ut suis.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e21\u003c/span\u003e Sunt autem privata nulla natura, sed aut vetere\r\noccupatione, ut qui quondam in vacua venerunt, aut\r\nvictoria, ut qui bello potiti sunt, aut lege, pactione,\r\ncondicione, sorte; ex quo fit, ut ager Arpinas Arpinatium\r\ndicatur, Tusculanus Tusculanorum; similisque\r\nest privatarum possessionum discriptio.\u003ca name=\"FNanchor_25\" id=\"FNanchor_25\" href=\"#Footnote_25\" class=\"fnanchor\" title=\"discriptio B, Edd.; descriptio A H a b c.\"\u003e[21]\u003c/a\u003e Ex quo,\r\nquia suum cuiusque fit eorum, quae natura fuerant\r\ncommunia, quod cuique obtigit, id quisque teneat;\r\ne quo\u003ca name=\"FNanchor_26\" id=\"FNanchor_26\" href=\"#Footnote_26\" class=\"fnanchor\" title=\"e quo A1 H a b c, Müller; eo B, de quo Bt. (suppl.), Heine.\"\u003e[22]\u003c/a\u003e si quis sibi appetet, violabit ius humanae societatis.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eEp. IX, ad Archytam, 358 A\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e22\u003c/span\u003e Sed quoniam, ut praeclare scriptum est a Platone,\r\nnon nobis solum nati sumus ortusque nostri partem\r\npatria vindicat, partem amici, atque, ut placet Stoicis,\r\nquae in terris gignantur, ad usum hominum omnia\r\ncreari, homines autem hominum causa esse generatos,\r\nut ipsi inter se aliis alii prodesse possent, in hoc\r\nnaturam debemus ducem sequi, communes utilitates\r\nin medium afferre mutatione officiorum, dando accipiendo,\r\ntum artibus, tum opera, tum facultatibus\r\ndevincire hominum inter homines societatem.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e23\u003c/span\u003e Fundamentum autem est iustitiae fides, id est\r\ndictorum conventorumque constantia et veritas.\r\nEx quo, quamquam hoc videbitur fortasse cuipiam\r\ndurius, tamen audeamus imitari Stoicos, qui studiose\r\nexquirunt, unde verba sint ducta, credamusque, quia\r\nfiat, quod dictum est, appellatam fidem.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed iniustitiae genera duo sunt, unum eorum, qui\r\ninferunt, alterum eorum, qui ab iis, quibus infertur,\r\nsi possunt, non propulsant iniuriam. Nam qui iniuste\r\nimpetum in quempiam facit aut ira aut aliqua perturbatione\r\nincitatus, is quasi manus afferre videtur socio;\r\nqui autem non defendit nec obsistit, si potest, iniuriae,\r\ntam est in vitio, quam si parentes aut amicos aut\r\npatriam deserat. \u003cspan class=\"pn\"\u003e24\u003c/span\u003e Atque illae quidem iniuriae, quae\r\nnocendi causa de industria inferuntur, saepe a metu\r\nproficiscuntur, cum is, qui nocere alteri cogitat, timet\r\nne, nisi id fecerit, ipse aliquo afficiatur incommodo.\r\nMaximam autem partem ad iniuriam faciendam aggrediuntur,\r\nut adipiscantur ea, quae concupiverunt;\r\nin quo vitio latissime patet avaritia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eB. Justice.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.20\"\u003e20\u003c/span\u003e VII. Of the three remaining divisions, the most\r\nextensive in its application is the principle by which\r\nsociety and what we may call its \"common bonds\"\r\nare maintained. Of this again there are two\r\ndivisions\u0026mdash;justice, in which is the crowning glory\r\nof the virtues and on the basis of which men are\r\ncalled \"good men\"; and, close akin to justice,\r\n\u003cspan class=\"pb\"\u003e[23]\u003c/span\u003e\r\ncharity, which may also be called kindness or generosity.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe first office of justice is to keep one man from\r\ndoing harm to another, unless provoked by wrong;\r\nand the next is to lead men to use common possessions\r\nfor the common interests, private property\r\nfor their own.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePublic \u003ci\u003evs.\u003c/i\u003e private interests.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.21\"\u003e21\u003c/span\u003e There is, however, no such thing as private\r\nownership established by nature, but property becomes\r\nprivate either through long occupancy (as in\r\nthe case of those who long ago settled in unoccupied\r\nterritory) or through conquest (as in the case of\r\nthose who took it in war) or by due process of law,\r\nbargain, or purchase, or by allotment. On this principle\r\nthe lands of Arpinum are said to belong to the\r\nArpinates, the Tusculan lands to the Tusculans; and\r\nsimilar is the assignment of private property. Therefore,\r\ninasmuch as in each case some of those things\r\nwhich by nature had been common property became\r\nthe property of individuals, each one should\r\nretain possession of that which has fallen to his lot;\r\nand if anyone appropriates to himself anything\r\nbeyond that, he will be violating the laws of human\r\nsociety.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.22\"\u003e22\u003c/span\u003e But since, as Plato has admirably expressed it, we\r\nare not born for ourselves alone, but our country\r\nclaims a share of our being, and our friends a share;\r\nand since, as the Stoics hold, everything that the\r\nearth produces is created for man\u0027s use; and as men,\r\ntoo, are born for the sake of men, that they may be\r\nable mutually to help one another; in this direction\r\nwe ought to follow Nature as our guide, to contribute\r\nto the general good by an interchange of acts\r\nof kindness, by giving and receiving, and thus by\r\n\u003cspan class=\"pb\"\u003e[25]\u003c/span\u003e\r\nour skill, our industry, and our talents to cement\r\nhuman society more closely together, man to man.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eGood faith.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.23\"\u003e23\u003c/span\u003e The foundation of justice, moreover, is good faith\u0026mdash;that\r\nis, truth and fidelity to promises and agreements.\r\nAnd therefore we may follow the Stoics,\r\nwho diligently investigate the etymology of words;\r\nand we may accept their statement that \"good faith\"\r\nis so called because what is promised is \"made good,\"\r\nalthough some may find this derivation\u003ca name=\"FNanchor_27\" id=\"FNanchor_27\" href=\"#Footnote_27\" class=\"fnanchor\" title=\" Of course, \u0027good faith\u0027 and \u0027made good\u0027 have just as little etymological connection as fiat and fidem.\"\u003e[E]\u003c/a\u003e rather far-fetched.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eInjustice: active and passive.\u003c/div\u003e\r\n\r\n\u003cp\u003eThere are, on the other hand, two kinds of injustice\u0026mdash;the\r\none, on the part of those who inflict wrong,\r\nthe other on the part of those who, when they can, do\r\nnot shield from wrong those upon whom it is being\r\ninflicted. For he who, under the influence of anger\r\nor some other passion, wrongfully assaults another\r\nseems, as it were, to be laying violent hands upon a\r\ncomrade; but he who does not prevent or oppose\r\nwrong, if he can, is just as guilty of wrong as if he\r\ndeserted his parents or his friends or his country.\r\n\u003cspan class=\"pn\" id=\"I.24\"\u003e24\u003c/span\u003e Then, too, those very wrongs which people try to inflict\r\non purpose to injure are often the result of fear:\r\nthat is, he who premeditates injuring another is\r\nafraid that, if he does not do so, he may himself be\r\nmade to suffer some hurt. But for the most part,\r\npeople are led to wrong-doing in order to secure\r\nsome personal end; in this vice, avarice is generally\r\nthe controlling motive.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e25\u003c/span\u003e VIII. Expetuntur autem divitiae cum ad usus\r\nvitae necessarios, tum ad perfruendas voluptates.\r\nIn quibus autem maior est animus, in iis pecuniae\r\ncupiditas spectat ad opes et ad gratificandi facultatem,\r\nut nuper M. Crassus negabat ullam satis\r\nmagnam pecuniam esse ei, qui in re publica princeps\r\nvellet esse, cuius fructibus exercitum alere non posset.\r\nDelectant etiam magnifici apparatus vitaeque\r\ncultus cum elegantia et copia; quibus rebus effectum\r\nest, ut infinita pecuniae cupiditas esset. Nec vero\r\nrei familiaris amplificatio nemini nocens vituperanda\r\nest, sed fugienda semper iniuria est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e26\u003c/span\u003e Maxime autem adducuntur plerique, ut eos iustitiae\r\ncapiat oblivio, cum in imperiorum, honorum,\r\ngloriae cupiditatem inciderunt.\u003ca name=\"FNanchor_28\" id=\"FNanchor_28\" href=\"#Footnote_28\" class=\"fnanchor\" title=\"inciderunt A B H L a b; inciderint c.\"\u003e[23]\u003c/a\u003e Quod enim est\r\napud Ennium:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eFab. inc. (Thyestes?) Vahlen\u003csup\u003e2\u003c/sup\u003e, 404\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse indent10\"\u003eNúlla sancta sócietas\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNéc fides regni ést,\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eid latius patet. Nam quicquid eius modi est, in quo\r\nnon possint plures excellere, in eo fit plerumque\r\ntanta contentio, ut difficillimum sit servare \"sanctam\r\nsocietatem.\" Declaravit id modo temeritas C.\r\nCaesaris, qui omnia iura divina et humana pervertit\r\npropter eum, quem sibi ipse opinionis errore finxerat,\r\nprincipatum. Est autem in hoc genere molestum,\r\nquod in maximis animis splendidissimisque ingeniis\r\nplerumque exsistunt honoris, imperii, potentiae,\r\ngloriae cupiditates. Quo magis cavendum est, ne\r\nquid in eo genere peccetur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e27\u003c/span\u003e Sed in omni iniustitia permultum interest, utrum\r\nperturbatione aliqua animi, quae plerumque brevis\r\nest et ad tempus, an consulto et cogitata\u003ca name=\"FNanchor_29\" id=\"FNanchor_29\" href=\"#Footnote_29\" class=\"fnanchor\" title=\"cogitata A B H a b p, Edd.; cogitatu c, cogitato alii, Madvig (ad De Fin. p. 696).\"\u003e[24]\u003c/a\u003e fiat iniuria.\r\nLeviora enim sunt ea, quae repentino aliquo motu\r\naccidunt, quam ea, quae meditata et praeparata inferuntur.\u003c/p\u003e\r\n\r\n\u003cp\u003eAc de inferenda quidem iniuria satis dictum est.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.25\"\u003e25\u003c/span\u003e VIII. Again, men seek riches partly to supply\r\nthe needs of life, partly to secure the enjoyment of\r\npleasure. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe dangers of ambition.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e With those who cherish higher ambitions,\r\nthe desire for wealth is entertained with a view to\r\npower and influence and the means of bestowing\r\nfavours; Marcus Crassus, for example, not long since\r\n\u003cspan class=\"pb\"\u003e[27]\u003c/span\u003e\r\ndeclared that no amount of wealth was enough for\r\nthe man who aspired to be the foremost citizen of\r\nthe state, unless with the income from it he could\r\nmaintain an army. Fine establishments and the\r\ncomforts of life in elegance and abundance also\r\nafford pleasure, and the desire to secure it gives rise\r\nto the insatiable thirst for wealth. Still, I do not\r\nmean to find fault with the accumulation of property,\r\nprovided it hurts nobody, but unjust acquisition of\r\nit is always to be avoided.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.26\"\u003e26\u003c/span\u003e The great majority of people, however, when\r\nthey fall a prey to ambition for either military or\r\ncivil authority, are carried away by it so completely\r\nthat they quite lose sight of the claims of justice.\r\nFor Ennius says:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"There is no fellowship inviolate,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNo faith is kept, when kingship is concerned;\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eand the truth of his words has an uncommonly wide\r\napplication. For whenever a situation is of such\r\na nature that not more than one can hold pre-eminence\r\nin it, competition for it usually becomes\r\nso keen that it is an extremely difficult matter to\r\nmaintain a \"fellowship inviolate.\"\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eCaesar.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e We saw this\r\nproved but now in the effrontery of Gaius Caesar,\r\nwho, to gain that sovereign power which by a\r\ndepraved imagination he had conceived in his fancy,\r\ntrod underfoot all laws of gods and men. But the\r\ntrouble about this matter is that it is in the greatest\r\nsouls and in the most brilliant geniuses that we usually\r\nfind ambitions for civil and military authority, for power,\r\nand for glory, springing up; and therefore we must be\r\nthe more heedful not to go wrong in that direction.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe motives to wrong.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.27\"\u003e27\u003c/span\u003e But in any case of injustice it makes a vast deal\r\n\u003cspan class=\"pb\"\u003e[29]\u003c/span\u003eof difference whether the wrong is done as a result\r\nof some impulse of passion, which is usually brief\r\nand transient, or whether it is committed wilfully and\r\nwith premeditation; for offences that come through\r\nsome sudden impulse are less culpable than those\r\ncommitted designedly and with malice aforethought.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut enough has been said on the subject of\r\ninflicting injury.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e28\u003c/span\u003e IX. Praetermittendae autem defensionis deserendique\r\nofficii plures solent esse causae; nam aut inimicitias\r\naut laborem aut sumptus suscipere nolunt\r\naut etiam neglegentia, pigritia, inertia aut suis studiis\r\nquibusdam occupationibusve sic impediuntur, ut eos,\r\nquos tutari debeant, desertos esse patiantur. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eRep. VI, 485 ff. VII, 520 D\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Itaque\r\nvidendum est, ne non satis sit id, quod apud Platonem\r\nest in philosophos dictum, quod in veri investigatione\r\nversentur quodque ea, quae plerique vehementer\r\nexpetant,\u003ca name=\"FNanchor_30\" id=\"FNanchor_30\" href=\"#Footnote_30\" class=\"fnanchor\" title=\"expetant A B a b; expectant H; exspectant c.\"\u003e[25]\u003c/a\u003e de quibus inter se digladiari\r\nsoleant, contemnant et pro nihilo putent, propterea\r\niustos esse. Nam alterum [iustitiae genus] assequuntur,\u003ca name=\"FNanchor_31\" id=\"FNanchor_31\" href=\"#Footnote_31\" class=\"fnanchor\" title=\"alterum iustitiae genus assequuntur MSS.; alterum assequuntur Pearce, J. M. Heusinger, et al.; alterum genus assequuntur Beier.\"\u003e[26]\u003c/a\u003e\r\nut\u003ca name=\"FNanchor_32\" id=\"FNanchor_32\" href=\"#Footnote_32\" class=\"fnanchor\" title=\"ut Halm; in MSS.; om. Bt.\"\u003e[27]\u003c/a\u003e inferenda ne cui noceant iniuria, in\r\nalterum incidunt\u003ca name=\"FNanchor_33\" id=\"FNanchor_33\" href=\"#Footnote_33\" class=\"fnanchor\" title=\"in alterum incidunt A B H a b; in altero delinqunt c, Bt. (delinquunt, i.e. they offend in the other direction).\"\u003e[28]\u003c/a\u003e; discendi enim studio impediti,\r\nquos tueri debent, deserunt. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eRep. I, 347 C\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Itaque eos ne ad rem publicam quidem accessuros putat nisi coactos.\r\nAequius autem erat id voluntate fieri; nam hoc ipsum\r\nita iustum est, quod recte fit, si est voluntarium.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e29\u003c/span\u003e Sunt etiam, qui aut studio rei familiaris tuendae\r\naut odio quodam hominum suum se negotium agere\r\ndicant nec facere cuiquam videantur iniuriam. Qui\r\naltero genere iniustitiae vacant, in alterum incurrunt;\r\ndeserunt enim vitae societatem, quia nihil conferunt\r\nin eam studii, nihil operae, nihil facultatum.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuando igitur duobus generibus iniustitiae propositis\r\nadiunximus causas utriusque generis easque res\r\nante constituimus, quibus iustitia contineretur, facile,\r\nquod cuiusque temporis officium sit, poterimus, nisi\r\nnosmet ipsos valde amabimus, iudicare; \u003cspan class=\"pn\"\u003e30\u003c/span\u003e est enim\r\ndifficilis cura rerum alienarum. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eHeaut. Tim. 77\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Quamquam Terentianus\r\nille Chremes \"humani nihil a se alienum\r\nputat\"; sed tamen, quia magis ea percipimus atque\r\nsentimus, quae nobis ipsis aut prospera aut adversa\r\neveniunt, quam illa, quae ceteris, quae quasi longo\r\nintervallo interiecto videmus, aliter de illis ac de\r\nnobis iudicamus. Quocirca bene praecipiunt, qui\r\nvetant quicquam agere, quod dubites aequum sit an\r\niniquum. Aequitas enim lucet ipsa per se, dubitatio\r\ncogitationem significat iniuriae.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eMotives to passive injustice;\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.28\"\u003e28\u003c/span\u003e IX. The motives for failure to prevent injury and\r\nso for slighting duty are likely to be various: people\r\neither are reluctant to incur enmity or trouble or\r\nexpense; \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003ea. Preoccupation.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e or through indifference, indolence, or incompetence,\r\nor through some preoccupation or self-interest\r\nthey are so absorbed that they suffer those to\r\nbe neglected whom it is their duty to protect. And\r\nso there is reason to fear that what Plato declares\r\nof the philosophers may be inadequate, when he\r\nsays that they are just because they are busied with\r\nthe pursuit of truth and because they despise and\r\ncount as naught that which most men eagerly seek\r\nand for which they are prone to do battle against\r\neach other to the death. For they secure one sort\r\nof justice, to be sure, in that they do no positive\r\nwrong to anyone, but they fall into the opposite\r\ninjustice; for hampered by their pursuit of learning\r\nthey leave to their fate those whom they ought to\r\ndefend. And so, Plato thinks, they will not even\r\nassume their civic duties except under compulsion.\r\nBut in fact it were better that they should assume\r\nthem of their own accord; for an action intrinsically\r\nright is just only on condition that it is\r\nvoluntary.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eb. Self-interest.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.29\"\u003e29\u003c/span\u003e There are some also who, either from zeal in\r\nattending to their own business or through some\r\n\u003cspan class=\"pb\"\u003e[31]\u003c/span\u003e\r\nsort of aversion to their fellow-men, claim that they\r\nare occupied solely with their own affairs, without\r\nseeming to themselves to be doing anyone any injury.\r\nBut while they steer clear of the one kind of injustice,\r\nthey fall into the other: they are traitors to social\r\nlife, for they contribute to it none of their interest,\r\nnone of their effort, none of their means.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eRules of duty required by Justice.\u003c/div\u003e\r\n\r\n\u003cp\u003eNow since we have set forth the two kinds of\r\ninjustice and assigned the motives that lead to each,\r\nand since we have previously established the principles\r\nby which justice is constituted, we shall be in\r\na position easily to decide what our duty on each\r\noccasion is, unless we are extremely self-centred; \u003cspan class=\"pn\" id=\"I.30\"\u003e30\u003c/span\u003e for\r\nindeed it is not an easy matter to be really concerned\r\nwith other people\u0027s affairs; and yet in Terence\u0027s play,\r\nwe know, Chremes \"thinks that nothing that concerns\r\nman is foreign to him.\" Nevertheless, when things\r\nturn out for our own good or ill, we realize it more\r\nfully and feel it more deeply than when the same\r\nthings happen to others and we see them only, as it\r\nwere, in the far distance; and for this reason we\r\njudge their case differently from our own. It is,\r\ntherefore, an excellent rule that they give who bid us\r\nnot to do a thing, when there is a doubt whether it\r\nbe right or wrong; for righteousness shines with a\r\nbrilliance of its own, but doubt is a sign that we are\r\nthinking of a possible wrong.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e31\u003c/span\u003e X. Sed incidunt saepe tempora, cum ea, quae\r\nmaxime videntur digna esse iusto homine eoque,\r\nquem virum bonum dicimus, commutantur fiuntque\r\ncontraria, ut reddere depositum, facere promissum;\r\nquaeque pertinent ad veritatem et ad fidem, ea migrare\r\ninterdum et non servare fit iustum. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#I.20\"\u003eCh. VII\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Referri\r\nenim decet ad ea, quae posui principio, fundamenta\r\niustitiae, primum ut ne cui noceatur, deinde ut communi\r\nutilitati serviatur. Ea cum tempore commutantur,\r\ncommutatur officium et non semper est\r\nidem. \u003cspan class=\"pn\"\u003e32\u003c/span\u003e Potest enim accidere promissum aliquod et\r\nconventum, ut id effici sit inutile vel ei, cui promissum\r\nsit, vel ei, qui promiserit. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003ee.g. Eur. Hipp. 1315-1319\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Nam si, ut in\r\nfabulis est, Neptunus, quod Theseo promiserat,\r\nnon fecisset, Theseus Hippolyto filio non esset\r\norbatus; ex tribus enim optatis, ut scribitur, hoc erat\r\ntertium, quod de Hippolyti interitu iratus optavit;\r\nquo impetrato in maximos luctus incidit. Nec promissa\r\nigitur servanda sunt ea, quae sint iis, quibus\r\npromiseris, inutilia, nec, si plus tibi ea noceant quam\r\nilli prosint, cui\u003ca name=\"FNanchor_34\" id=\"FNanchor_34\" href=\"#Footnote_34\" class=\"fnanchor\" title=\"cui B a, Edd.; cui quod H b; cui quid A c.\"\u003e[29]\u003c/a\u003e promiseris, contra officium est maius\r\nanteponi minori; ut, si constitueris cuipiam te advocatum\r\nin rem praesentem esse venturum atque\r\ninterim graviter aegrotare filius coeperit, non sit\r\ncontra officium non facere, quod dixeris, magisque\r\nille, cui promissum sit, ab officio discedat, si se\r\ndestitutum queratur. Iam illis promissis standum\r\nnon esse quis non videt, quae coactus quis metu,\r\nquae deceptus dolo promiserit? quae quidem pleraque\r\niure praetorio liberantur, non nulla legibus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e33\u003c/span\u003e Exsistunt etiam saepe iniuriae calumnia quadam et\r\nnimis callida, sed malitiosa iuris interpretatione. Ex\r\nquo illud \"Summum ius summa iniuria\" factum est\r\niam tritum sermone proverbium. Quo in genere\r\netiam in re publica multa peccantur, ut ille, qui, cum\r\ntriginta dierum essent cum hoste indutiae factae,\r\nnoctu populabatur agros, quod dierum essent pactae,\r\nnon noctium indutiae. Ne noster quidem probandus,\r\nsi verum est Q. Fabium Labeonem seu quem alium\r\n(nihil enim habeo praeter auditum) arbitrum Nolanis\r\net Neapolitanis de finibus a senatu datum, cum ad\r\nlocum venisset, cum utrisque separatim locutum, ne\r\ncupide quid agerent, ne appetenter, atque ut regredi\r\nquam progredi mallent. Id cum utrique fecissent,\r\naliquantum agri in medio relictum est. Itaque\r\nillorum finis sic, ut ipsi dixerant, terminavit; in medio\r\nrelictum quod erat, populo Romano adiudicavit.\r\nDecipere hoc quidem est, non iudicare. Quocirca in\r\nomni est re fugienda talis sollertia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eChange of duty in change of circumstances.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.31\"\u003e31\u003c/span\u003e X. But occasions often arise, when those duties\r\nwhich seem most becoming to the just man and to\r\nthe \"good man,\" as we call him, undergo a change\r\nand take on a contrary aspect. It may, for example,\r\nnot be a duty to restore a trust or to fulfil a promise,\r\nand it may become right and proper sometimes to\r\nevade and not to observe what truth and honour\r\n\u003cspan class=\"pb\"\u003e[33]\u003c/span\u003e\r\nwould usually demand. For we may well be guided\r\nby those fundamental principles of justice which I\r\nlaid down at the outset: first, that no harm be done\r\nto anyone; second, that the common interests be\r\nconserved. When these are modified under changed\r\ncircumstances, moral duty also undergoes a change,\r\n and it does not always remain the same. \u003cspan class=\"pn\" id=\"I.32\"\u003e32\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eNon-fulfilment of promises.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For a given\r\npromise or agreement may turn out in such a way\r\nthat its performance will prove detrimental either to\r\nthe one to whom the promise has been made or to\r\nthe one who has made it. If, for example, Neptune,\r\nin the drama, had not carried out his promise to\r\nTheseus, Theseus would not have lost his son\r\nHippolytus; for, as the story runs, of the three\r\nwishes\u003ca name=\"FNanchor_35\" id=\"FNanchor_35\" href=\"#Footnote_35\" class=\"fnanchor\" title=\"The three wishes were: (1) safe return from Hades; (2) escape from the Labyrinth; (3) the death of Hippolytus.\"\u003e[F]\u003c/a\u003e that Neptune had promised to grant him the\r\nthird was this: in a fit of anger he prayed for the\r\ndeath of Hippolytus, and the granting of this prayer\r\nplunged him into unspeakable grief. Promises are,\r\ntherefore, not to be kept, if the keeping of them is\r\nto prove harmful to those to whom you have made\r\nthem; and, if the fulfilment of a promise should do\r\nmore harm to you than good to him to whom you\r\nhave made it, it is no violation of moral duty to give\r\nthe greater good precedence over the lesser good.\r\nFor example, if you have made an appointment with\r\nanyone to appear as his advocate in court, and if in\r\nthe meantime your son should fall dangerously ill, it\r\nwould be no breach of your moral duty to fail in what\r\nyou agreed to do; nay, rather, he to whom your\r\npromise was given would have a false conception of\r\nduty, if he should complain that he had been deserted\r\nin his time of need. Further than this, who fails to\r\nsee that those promises are not binding which are\r\nextorted by intimidation or which we make when\r\n\u003cspan class=\"pb\"\u003e[35]\u003c/span\u003e\r\nmisled by false pretences? Such obligations are\r\nannulled in most cases by the praetor\u0027s edict in\r\nequity,\u003ca name=\"FNanchor_36\" id=\"FNanchor_36\" href=\"#Footnote_36\" class=\"fnanchor\" title=\" Each praetor, at his inauguration, announced publicly the principles and policies that should guide him in the administration of his office. These were the source of the Ius Praetorium, which explained and supplemented the common law (Ius Civile) and even modified its ancient rigour so as to conform with a more advanced public sentiment, and form a most valuable part of the body of Roman Law.\"\u003e[G]\u003c/a\u003e in some cases by the laws.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eChicanery.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.33\"\u003e33\u003c/span\u003e Injustice often arises also through chicanery, that\r\nis, through an over-subtle and even fraudulent construction\r\nof the law. This it is that gave rise to the\r\nnow familiar saw, \"More law, less justice.\" Through\r\nsuch interpretation also a great deal of wrong is\r\ncommitted in transactions between state and state;\r\nthus, when a truce had been made with the enemy\r\nfor thirty days, a famous general\u003ca name=\"FNanchor_37\" id=\"FNanchor_37\" href=\"#Footnote_37\" class=\"fnanchor\" title=\"This story is told of Cleomenes, King of Sparta (520-491 B.C.), in the war with Argos. (Plutarch, Apophth. Lacon. 223 A.)\"\u003e[H]\u003c/a\u003e went to ravaging\r\ntheir fields by night, because, he said, the truce\r\nstipulated \"days,\" not nights. Not even our own\r\ncountryman\u0027s action is to be commended, if what is\r\ntold of Quintus Fabius Labeo is true\u0026mdash;or whoever it\r\nwas (for I have no authority but hearsay): appointed\r\nby the Senate to arbitrate a boundary dispute between\r\nNola and Naples, he took up the case and\r\ninterviewed both parties separately, asking them not\r\nto proceed in a covetous or grasping spirit, but to\r\nmake some concession rather than claim some accession.\r\nWhen each party had agreed to this, there\r\nwas a considerable strip of territory left between\r\nthem. And so he set the boundary of each city\r\nas each had severally agreed; and the tract in between\r\nhe awarded to the Roman People. Now that\r\nis swindling, not arbitration. And therefore such\r\nsharp practice is under all circumstances to be\r\navoided.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXI. Sunt autem quaedam officia etiam adversus\r\neos servanda, a quibus iniuriam acceperis. Est enim\r\nulciscendi et puniendi modus; atque haud scio an\r\nsatis sit eum, qui lacessierit, iniuriae suae paenitere,\r\nut et ipse ne quid tale posthac et ceteri sint ad\r\niniuriam tardiores.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e34\u003c/span\u003e Atque in re publica maxime conservanda sunt\r\niura belli. Nam cum sint duo genera decertandi,\r\nunum per disceptationem, alterum per vim, cumque\r\nillud proprium sit hominis, hoc beluarum, confugiendum\r\nest ad posterius, si uti non licet superiore.\r\n\u003cspan class=\"pn\"\u003e35\u003c/span\u003e Quare suscipienda quidem bella sunt ob eam causam,\r\nut sine iniuria in pace vivatur, parta autem victoria\r\nconservandi ii, qui non crudeles in bello, non immanes\r\nfuerunt, ut maiores nostri Tusculanos, Aequos,\r\nVolscos, Sabinos, Hernicos in civitatem etiam acceperunt,\r\nat Carthaginem et Numantiam funditus sustulerunt;\r\nnollem Corinthum, sed credo aliquid secutos,\r\nopportunitatem loci maxime, ne posset aliquando ad\r\nbellum faciendum locus ipse adhortari. Mea quidem\r\nsententia paci, quae nihil habitura sit insidiarum,\r\nsemper est consulendum. In quo si mihi esset optemperatum,\r\nsi non optimam, at aliquam rem publicam,\r\nquae nunc nulla est, haberemus.\u003c/p\u003e\r\n\r\n\u003cp\u003eEt cum iis, quos vi deviceris, consulendum est, tum\r\nii, qui armis positis ad imperatorum fidem confugient,\r\nquamvis murum aries percusserit, recipiendi. In quo\r\ntantopere apud nostros iustitia culta est, ut ii, qui\r\ncivitates aut nationes devictas bello in fidem recepissent,\r\nearum patroni essent more maiorum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e36\u003c/span\u003e Ac belli quidem aequitas sanctissime fetiali populi\r\nRomani iure perscripta est. Ex quo intellegi potest\r\nnullum bellum esse iustum, nisi quod aut rebus repetitis\r\ngeratur aut denuntiatum ante sit et indictum.\r\n[Popilius imperator tenebat provinciam, in cuius\r\nexercitu Catonis filius tiro militabat. Cum autem\r\nPopilio videretur unam dimittere legionem, Catonis\r\nquoque filium, qui in eadem legione militabat, dimisit.\r\nSed cum amore pugnandi in exercitu remansisset,\r\nCato ad Popilium scripsit, ut, si eum patitur\u003ca name=\"FNanchor_38\" id=\"FNanchor_38\" href=\"#Footnote_38\" class=\"fnanchor\" title=\"patitur A B H a b; patiatur c.\"\u003e[30]\u003c/a\u003e in\r\nexercitu remanere, secundo eum obliget militiae\r\nsacramento, quia priore amisso iure cum hostibus\r\npugnare non poterat. \u003cspan class=\"pn\"\u003e37\u003c/span\u003e Adeo summa erat observatio\r\nin bello movendo.]\u003ca name=\"FNanchor_39\" id=\"FNanchor_39\" href=\"#Footnote_39\" class=\"fnanchor\" title=\"Popilius … movendo bracketed by Madvig, Edd.; Popilius … poterat bracketed by Unger.\"\u003e[31]\u003c/a\u003e M. quidem Catonis senis est\r\nepistula ad M. filium, in qua scribit se audisse eum\r\nmissum factum esse a consule, cum in Macedonia\r\nbello Persico miles esset. Monet igitur, ut caveat,\r\nne proelium ineat; negat enim ius esse, qui miles\r\nnon sit, cum hoste pugnare.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eOur duty to those who have wronged us.\u003c/div\u003e\r\n\r\n\u003cp\u003eXI. Again, there are certain duties that we owe\r\neven to those who have wronged us. For there is a\r\nlimit to retribution and to punishment; or rather, I\r\nam inclined to think, it is sufficient that the aggressor\r\nshould be brought to repent of his wrong-doing, in\r\n\u003cspan class=\"pb\"\u003e[37]\u003c/span\u003e\r\norder that he may not repeat the offence and that\r\nothers may be deterred from doing wrong.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.34\"\u003e34\u003c/span\u003e Then, too, in the case of a state in its external\r\nrelations, the rights of war must be strictly observed.\r\nFor since there are two ways of settling a dispute:\r\nfirst, by discussion; second, by physical force; and\r\nsince the former is characteristic of man, the latter\r\nof the brute, we must resort to force only in case\r\nwe may not avail ourselves of discussion. \u003cspan class=\"pn\" id=\"I.35\"\u003e35\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eExcuse for war.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e The only\r\nexcuse, therefore, for going to war is that we may\r\nlive in peace unharmed; and when the victory is\r\nwon, we should spare those who have not been\r\nblood-thirsty and barbarous in their warfare. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eJustice toward the vanquished.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For\r\ninstance, our forefathers actually admitted to full\r\nrights of citizenship the Tusculans, Aequians, Volscians,\r\nSabines, and Hernicians, but they razed\r\nCarthage and Numantia to the ground. I wish they\r\nhad not destroyed Corinth; but I believe they had\r\nsome special reason for what they did\u0026mdash;its convenient\r\nsituation, probably\u0026mdash;and feared that its very\r\nlocation might some day furnish a temptation to\r\nrenew the war. In my opinion, at least, we should\r\nalways strive to secure a peace that shall not admit\r\nof guile. And if my advice had been heeded on\r\nthis point, we should still have at least some sort of\r\nconstitutional government, if not the best in the\r\nworld, whereas, as it is, we have none at all.\u003c/p\u003e\r\n\r\n\u003cp\u003eNot only must we show consideration for those\r\nwhom we have conquered by force of arms but we\r\nmust also ensure protection to those who lay down\r\ntheir arms and throw themselves upon the mercy of\r\nour generals, even though the battering-ram has\r\nhammered at their walls. And among our countrymen\r\njustice has been observed so conscientiously in\r\n\u003cspan class=\"pb\"\u003e[39]\u003c/span\u003e\r\nthis direction, that those who have given promise of\r\nprotection to states or nations subdued in war become,\r\nafter the custom of our forefathers, the patrons of\r\nthose states.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe humanity of Rome\u0027s laws of war.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.36\"\u003e36\u003c/span\u003e As for war, humane laws touching it are drawn\r\nup in the fetial code of the Roman People under all\r\nthe guarantees of religion; and from this it may be\r\ngathered that no war is just, unless it is entered upon\r\nafter an official demand for satisfaction has been submitted\r\nor warning has been given and a formal declaration\r\nmade. Popilius was general in command of\r\na province. In his army Cato\u0027s son was serving on\r\nhis first campaign. When Popilius decided to disband\r\none of his legions, he discharged also young\r\nCato who was serving in that same legion. But\r\nwhen the young man out of love for the service\r\nstayed on in the field, his father wrote to Popilius to\r\nsay that if he let him stay in the army, he should\r\nswear him into service with a new oath of allegiance,\r\nfor in view of the voidance of his former oath he\r\ncould not legally fight the foe. So extremely scrupulous\r\nwas the observance of the laws in regard to the\r\nconduct of war. \u003cspan class=\"pn\" id=\"I.37\"\u003e37\u003c/span\u003e There is extant, too, a letter of the\r\nelder Marcus Cato to his son Marcus, in which he writes\r\nthat he has heard that the youth has been discharged\r\nby the consul,\u003ca name=\"FNanchor_41\" id=\"FNanchor_41\" href=\"#Footnote_41\" class=\"fnanchor\" title=\"Lucius Aemilius Paulus (B.C. 168).\"\u003e[I]\u003c/a\u003e when he was serving in Macedonia in\r\nthe war with Perseus. He warns him, therefore, to be\r\ncareful not to go into battle; for, he says, the man who is\r\nnot legally a soldier has no right to be fighting the foe.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXII. Equidem etiam illud animadverto, quod, qui\r\nproprio nomine perduellis esset, is hostis vocaretur,\r\nlenitate verbi rei tristitiam mitigatam. Hostis enim\r\napud maiores nostros is dicebatur, quem nunc peregrinum\r\ndicimus. Indicant duodecim tabulae: \u003cspan class=\"smcap\"\u003eaut\r\nstatus dies cum hoste\u003c/span\u003e, itemque: \u003cspan class=\"smcap\"\u003eadversus hostem\r\naeterna auctoritas\u003c/span\u003e. Quid ad hanc mansuetudinem\r\naddi potest, eum, quicum bellum geras, tam molli\r\nnomine appellare? Quamquam id nomen durius\r\neffecit\u003ca name=\"FNanchor_40\" id=\"FNanchor_40\" href=\"#Footnote_40\" class=\"fnanchor\" title=\"effecit Edd.; efficit MSS.\"\u003e[32]\u003c/a\u003e iam vetustas; a peregrino enim recessit et\r\nproprie in eo, qui arma contra ferret, remansit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e38\u003c/span\u003e Cum vero de imperio decertatur belloque quaeritur\r\ngloria, causas omnino subesse tamen oportet easdem,\r\nquas dixi paulo ante iustas causas esse bellorum.\r\nSed ea bella, quibus imperii proposita gloria est,\r\nminus acerbe gerenda sunt. Ut enim cum civi\r\naliter contendimus, si\u003ca name=\"FNanchor_42\" id=\"FNanchor_42\" href=\"#Footnote_42\" class=\"fnanchor\" title=\"cum cive [Edd.: civi] aliter contendimus si_ L, Anemoecius, Edd.; cum civiliter contendimus aliter si A B H a b c.\"\u003e[33]\u003c/a\u003e est inimicus, aliter, si competitor\r\n(cum altero certamen honoris et dignitatis\r\nest, cum altero capitis et famae), sic cum Celtiberis,\r\ncum Cimbris bellum ut cum inimicis gerebatur, uter\r\nesset, non uter imperaret, cum Latinis, Sabinis, Samnitibus,\r\nPoenis, Pyrrho de imperio dimicabatur.\r\nPoeni foedifragi, crudelis Hannibal, reliqui iustiores.\r\nPyrrhi quidem de captivis reddendis illa praeclara:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eEnnius, Ann. VI, Vahlen\u003csup\u003e2\u003c/sup\u003e, xii, 194-201\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eNec mi aurum posco nec mi pretium dederitis,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNec\u003ca name=\"FNanchor_43\" id=\"FNanchor_43\" href=\"#Footnote_43\" class=\"fnanchor\" title=\"Nec A B H b c; Non L p, Bt., Heine.\"\u003e[34]\u003c/a\u003e cauponantes bellum, sed belligerantes\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eFerro, non auro vitam cernamus utrique.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eVosne velit an me regnare era, quidve ferat Fors,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eVirtute experiamur. Et hoc simul accipe dictum:\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eQuorum virtuti\u003ca name=\"FNanchor_44\" id=\"FNanchor_44\" href=\"#Footnote_44\" class=\"fnanchor\" title=\"virtuti A B2 L c, Edd.; virtute B1 H b; virtutei Vahlen.\"\u003e[35]\u003c/a\u003e belli fortuna pepercit,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eEorundem libertati me parcere certum est.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eDono, ducite, doque volentibus cum magnis dis.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eRegalis sane et digna Aeacidarum genere sententia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003eXII. This also I observe\u0026mdash;that he who would\r\nproperly have been called \"a fighting enemy\"\r\n(\u003ci lang=\"la\" xml:lang=\"la\"\u003eperduellis\u003c/i\u003e) was called \"a guest\" (\u003ci lang=\"la\" xml:lang=\"la\"\u003ehostis\u003c/i\u003e), thus relieving\r\nthe ugliness of the fact by a softened\r\nexpression; for \"enemy\" (\u003ci lang=\"la\" xml:lang=\"la\"\u003ehostis\u003c/i\u003e) meant to our ancestors\r\n\u003cspan class=\"pb\"\u003e[41]\u003c/span\u003e\r\nwhat we now call \"stranger\" (\u003ci lang=\"la\" xml:lang=\"la\"\u003eperegrinus\u003c/i\u003e).\r\nThis is proved by the usage in the Twelve Tables:\r\n\"Or a day fixed for trial with a stranger\" (\u003ci lang=\"la\" xml:lang=\"la\"\u003ehostis\u003c/i\u003e).\r\nAnd again: \"Right of ownership is inalienable for\r\never in dealings with a stranger\" (\u003ci lang=\"la\" xml:lang=\"la\"\u003ehostis\u003c/i\u003e). What\r\ncan exceed such charity, when he with whom one is\r\nat war is called by so gentle a name? And yet\r\nlong lapse of time has given that word a harsher\r\nmeaning: for it has lost its signification of \"stranger\"\r\nand has taken on the technical connotation of \"an\r\nenemy under arms.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eJustice in war.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.38\"\u003e38\u003c/span\u003e But when a war is fought out for supremacy and\r\nwhen glory is the object of war, it must still not fail\r\nto start from the same motives which I said a moment\r\nago were the only righteous grounds for going to\r\nwar. But those wars which have glory for their end\r\nmust be carried on with less bitterness. For we\r\ncontend, for example, with a fellow-citizen in one\r\nway, if he is a personal enemy, in another, if he is a\r\nrival: with the rival it is a struggle for office and\r\nposition, with the enemy for life and honour. So\r\nwith the Celtiberians and the Cimbrians we fought\r\nas with deadly enemies, not to determine which\r\nshould be supreme, but which should survive; but\r\nwith the Latins, Sabines, Samnites, Carthaginians,\r\nand Pyrrhus we fought for supremacy. The Carthaginians\r\nviolated treaties; Hannibal was cruel; the\r\nothers were more merciful. From Pyrrhus we have\r\nthis famous speech on the exchange of prisoners:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Gold will I none, nor price shall ye give; for I ask none;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eCome, let us not be chaff\u0027rers of war, but warriors embattled.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNay; let us venture our lives, and the sword, not gold, weigh the outcome.\u003c/div\u003e\r\n\u003cspan class=\"pb\"\u003e[43]\u003c/span\u003e\r\n\u003cdiv class=\"verse\"\u003eMake we the trial by valour in arms and see if Dame Fortune\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eWills it that ye shall prevail or I, or what be her judgment.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eHear thou, too, this word, good Fabricius: whose valour soever\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eSpared hath been by the fortune of war\u0026mdash;their freedom I grant them.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eSuch my resolve. I give and present them to you, my brave Romans;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eTake them back to their homes; the great gods\u0027 blessings attend you.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eA right kingly sentiment this and worthy a scion of\r\nthe Aeacidae.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e39\u003c/span\u003e XIII. Atque etiam si quid singuli temporibus\r\nadducti hosti promiserunt, est in eo ipso fides conservanda,\r\nut primo Punico bello Regulus captus a\r\nPoenis cum de captivis commutandis Romam missus\r\nesset iurassetque se rediturum, primum, ut venit,\r\ncaptivos reddendos in senatu non censuit, deinde,\r\ncum retineretur a propinquis et ab amicis, ad supplicium\r\nredire maluit quam fidem hosti datam fallere.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e40\u003c/span\u003e [Secundo autem Punico bello post Cannensem\r\npugnam quos decem Hannibal Romam astrictos\r\nmisit iure iurando se redituros esse, nisi de redimendis\r\niis, qui capti erant, impetrassent, eos omnes\r\ncensores, quoad quisque eorum vixit, qui peierassent,\r\nin aerariis reliquerunt nec minus illum, qui iuris\r\niurandi fraude culpam invenerat. Cum enim Hannibalis\r\npermissu exisset de castris, rediit paulo post,\r\nquod se oblitum nescio quid diceret; deinde egressus\r\ne castris iure iurando se solutum putabat, et erat\r\nverbis, re non erat. Semper autem in fide quid\r\nsenseris, non quid dixeris, cogitandum.\u003c/p\u003e\r\n\r\n\u003cp\u003eMaximum autem exemplum est iustitiae in hostem\r\na maioribus nostris constitutum, cum a Pyrrho perfuga\r\nsenatui est pollicitus se venenum regi daturum\r\net eum necaturum, senatus et C. Fabricius perfugam\r\nPyrrho dedidit. Ita ne hostis quidem et potentis\r\net bellum ultro inferentis interitum cum scelere\r\napprobavit.]\u003ca name=\"FNanchor_45\" id=\"FNanchor_45\" href=\"#Footnote_45\" class=\"fnanchor\" title=\"Secundo … re non erat om. L c; Secundo … approbavit om. A B H a b p, Edd.\"\u003e[36]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e41\u003c/span\u003e Ac de bellicis quidem officiis satis dictum est.\u003c/p\u003e\r\n\r\n\u003cp\u003eMeminerimus autem etiam adversus infimos iustitiam\r\nesse servandam. Est autem infima condicio et\r\nfortuna servorum, quibus non male praecipiunt qui\r\nita iubent uti, ut mercennariis: operam exigendam,\r\niusta praebenda.\u003c/p\u003e\r\n\r\n\u003cp\u003eCum autem duobus modis, id est aut vi aut fraude,\r\nfiat iniuria, fraus quasi vulpeculae, vis leonis videtur;\r\nutrumque homine alienissimum, sed fraus odio digna\r\nmaiore. Totius autem iniustitiae nulla capitalior quam\r\neorum, qui tum, cum maxime fallunt, id agunt, ut\r\nviri boni esse videantur.\u003c/p\u003e\r\n\r\n\u003cp\u003eDe iustitia satis dictum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eFidelity to a promise:\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.39\"\u003e39\u003c/span\u003e XIII. Again, if under stress of circumstances\r\nindividuals have made any promise to the enemy,\r\nthey are bound to keep their word even then. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(1) Regulus.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For\r\ninstance, in the First Punic War, when Regulus was\r\ntaken prisoner by the Carthaginians, he was sent\r\nto Rome on parole to negotiate an exchange of\r\nprisoners; he came and, in the first place, it was\r\nhe that made the motion in the senate that the\r\nprisoners should not be restored; and in the second\r\nplace, when his relatives and friends would have\r\nkept him back, he chose to return to a death by\r\ntorture rather than prove false to his promise, though\r\ngiven to an enemy.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) Hannibal\u0027s envoys.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.40\"\u003e40\u003c/span\u003e And again in the Second Punic War, after the\r\nBattle of Cannae, Hannibal sent to Rome ten Roman\r\ncaptives bound by an oath to return to him, if they\r\ndid not succeed in ransoming his prisoners; and as\r\nlong as any one of them lived, the censors kept them\r\nall degraded and disfranchised, because they were\r\n\u003cspan class=\"pb\"\u003e[45]\u003c/span\u003e\r\nguilty of perjury in not returning. And they punished\r\nin like manner the one who had incurred guilt by an\r\nevasion of his oath: with Hannibal\u0027s permission this\r\nman left the camp and returned a little later on the\r\npretext that he had forgotten something or other;\r\nand then, when he left the camp the second time, he\r\nclaimed that he was released from the obligation of\r\nhis oath; and so he was, according to the letter of it,\r\nbut not according to the spirit. In the matter of a\r\npromise one must always consider the meaning and\r\nnot the mere words.\u003c/p\u003e\r\n\r\n\u003cp\u003eOur forefathers have given us another striking\r\nexample of justice toward an enemy: when a deserter\r\nfrom Pyrrhus promised the senate to administer\r\npoison to the king and thus work his death, the\r\nsenate and Gaius Fabricius delivered the deserter\r\nup to Pyrrhus. Thus they stamped with their disapproval\r\nthe treacherous murder even of an enemy\r\nwho was at once powerful, unprovoked, aggressive,\r\nand successful.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.41\"\u003e41\u003c/span\u003e With this I will close my discussion of the duties\r\nconnected with war.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eJustice toward slaves.\u003c/div\u003e\r\n\r\n\u003cp\u003eBut let us remember that we must have regard\r\nfor justice even towards the humblest. Now the\r\nhumblest station and the poorest fortune are those\r\nof slaves; and they give us no bad rule who bid us\r\ntreat our slaves as we should our employees: they\r\nmust be required to work; they must be given their\r\ndues.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eInjustice of hypocrisy.\u003c/div\u003e\r\n\r\n\u003cp\u003eWhile wrong may be done, then, in either of two\r\nways, that is, by force or by fraud, both are bestial:\r\nfraud seems to belong to the cunning fox, force to\r\nthe lion; both are wholly unworthy of man, but\r\nfraud is the more contemptible. But of all forms of\r\n\u003cspan class=\"pb\"\u003e[47]\u003c/span\u003e\r\ninjustice, none is more flagrant than that of the\r\nhypocrite who, at the very moment when he is most\r\nfalse, makes it his business to appear virtuous.\u003c/p\u003e\r\n\r\n\u003cp\u003eThis must conclude our discussion of justice.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cdiv class=\"sidenote\"\u003e\u003ca href=\"#I.20\"\u003eCh. VII\u003c/a\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e42\u003c/span\u003e XIV. Deinceps, ut erat propositum, de beneficentia\r\nac de liberalitate dicatur, qua quidem nihil\r\nest naturae hominis accommodatius, sed habet multas\r\ncautiones. Videndum est enim, primum ne obsit\r\nbenignitas et iis ipsis, quibus benigne videbitur fieri,\r\net ceteris, deinde ne maior benignitas sit quam\r\nfacultates, tum ut pro dignitate cuique tribuatur;\r\nid enim est iustitiae fundamentum, ad quam haec\r\nreferenda sunt omnia. Nam et qui gratificantur\r\ncuipiam, quod obsit illi, cui prodesse velle videantur,\r\nnon benefici neque liberales, sed perniciosi assentatores\r\niudicandi sunt, et qui aliis nocent, ut in alios\r\nliberales sint, in eadem sunt iniustitia, ut si in suam\r\nrem aliena convertant.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e43\u003c/span\u003e Sunt autem multi, et quidem cupidi splendoris et\r\ngloriae, qui eripiunt aliis, quod aliis largiantur, iique\r\narbitrantur se beneficos in suos amicos visum iri, si\r\nlocupletent eos quacumque ratione. Id autem tantum\r\nabest ab\u003ca name=\"FNanchor_46\" id=\"FNanchor_46\" href=\"#Footnote_46\" class=\"fnanchor\" title=\"ab c, Edd.; not in A B H L b.\"\u003e[37]\u003c/a\u003e officio, ut nihil magis officio possit esse\r\ncontrarium. Videndum est igitur, ut ea liberalitate\r\nutamur, quae prosit amicis, noceat nemini. Quare\r\nL. Sullae, C. Caesaris pecuniarum translatio a iustis\r\ndominis ad alienos non debet liberalis videri; nihil\r\nest enim liberale, quod non idem iustum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e44\u003c/span\u003e Alter locus erat cautionis, ne benignitas maior\r\nesset quam facultates, quod, qui benigniores volunt\r\nesse, quam res patitur, primum in eo peccant, quod\r\niniuriosi sunt in proximos; quas enim copias his\u003ca name=\"FNanchor_47\" id=\"FNanchor_47\" href=\"#Footnote_47\" class=\"fnanchor\" title=\"his H a, Edd.; iis A B b; eis L c\"\u003e[38]\u003c/a\u003e et\r\nsuppeditari aequius est et relinqui, eas transferunt\r\nad alienos. Inest autem in tali liberalitate cupiditas\r\nplerumque rapiendi et auferendi per iniuriam, ut ad\r\nlargiendum suppetant copiae. Videre etiam licet\r\nplerosque non tam natura liberales quam quadam\r\ngloria ductos, ut benefici videantur, facere multa,\r\nquae proficisci ab ostentatione magis quam a voluntate\r\nvideantur. Talis autem simulatio vanitati est\r\nconiunctior quam aut liberalitati aut honestati.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e45\u003c/span\u003e Tertium est propositum, ut in beneficentia dilectus\r\nesset dignitatis; in quo et mores eius erunt spectandi\r\nin quem beneficium conferetur, et animus erga nos et\r\ncommunitas ac societas vitae et ad nostras utilitates\r\nofficia ante collata; quae ut concurrant omnia, optabile\r\nest; si minus, plures causae maioresque ponderis\r\nplus habebunt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eJustice and generosity.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.42\"\u003e42\u003c/span\u003e XIV. Next in order, as outlined above, let us\r\nspeak of kindness and generosity. Nothing appeals\r\nmore to the best in human nature than this, but it\r\ncalls for the exercise of caution in many particulars:\r\nwe must, in the first place, see to it that our act of\r\nkindness shall not prove an injury either to the\r\nobject of our beneficence or to others; in the second\r\nplace, that it shall not be beyond our means; and\r\nfinally, that it shall be proportioned to the worthiness\r\nof the recipient; for this is the corner-stone of\r\njustice; and by the standard of justice all acts of\r\nkindness must be measured. For those who confer\r\na harmful favour upon some one whom they seemingly\r\nwish to help are to be accounted not generous\r\nbenefactors but dangerous sycophants; and likewise\r\nthose who injure one man, in order to be generous\r\nto another, are guilty of the same injustice as if\r\nthey diverted to their own accounts the property of\r\ntheir neighbours.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eGenerosity must be\u003cbr /\u003e\r\n(1) hurtful to no one,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.43\"\u003e43\u003c/span\u003e Now, there are many\u0026mdash;and especially those who\r\nare ambitious for eminence and glory\u0026mdash;who rob one\r\nto enrich another; and they expect to be thought\r\ngenerous towards their friends, if they put them in\r\nthe way of getting rich, no matter by what means.\r\nSuch conduct, however, is so remote from moral\r\nduty that nothing can be more completely opposed\r\nto duty. We must, therefore, take care to indulge\r\nonly in such liberality as will help our friends and\r\nhurt no one. The conveyance of property by Lucius\r\nSulla and Gaius Caesar from its rightful owners to\r\n\u003cspan class=\"pb\"\u003e[49]\u003c/span\u003e\r\nthe hands of strangers should, for that reason, not\r\nbe regarded as generosity; for nothing is generous,\r\nif it is not at the same time just.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) within our means,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.44\"\u003e44\u003c/span\u003e The second point for the exercise of caution was\r\nthat our beneficence should not exceed our means;\r\nfor those who wish to be more open-handed than\r\ntheir circumstances permit are guilty of two faults:\r\nfirst, they do wrong to their next of kin; for they\r\ntransfer to strangers property which would more\r\njustly be placed at their service or bequeathed to\r\nthem. And second, such generosity too often engenders\r\na passion for plundering and misappropriating\r\nproperty, in order to supply the means for making\r\nlarge gifts. We may also observe that a great many\r\npeople do many things that seem to be inspired\r\nmore by a spirit of ostentation than by heart-felt\r\nkindness; for such people are not really generous\r\nbut are rather influenced by a sort of ambition to\r\nmake a show of being open-handed. Such a pose\r\nis nearer akin to hypocrisy than to generosity or\r\nmoral goodness.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) according to merit.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.45\"\u003e45\u003c/span\u003e The third rule laid down was that in acts of\r\nkindness we should weigh with discrimination the\r\nworthiness of the object of our benevolence; we\r\nshould take into consideration his moral character,\r\nhis attitude toward us, the intimacy of his relations\r\nto us, and our common social ties, as well as the\r\nservices he has hitherto rendered in our interest.\r\nIt is to be desired that all these considerations\r\nshould be combined in the same person; if they\r\nare not, then the more numerous and the more\r\nimportant considerations must have the greater\r\nweight.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e46\u003c/span\u003e XV. Quoniam autem vivitur non cum perfectis\r\nhominibus planeque sapientibus, sed cum iis, in quibus\r\npraeclare agitur si sunt simulacra virtutis, etiam hoc\r\nintellegendum puto, neminem omnino esse neglegendum,\r\nin quo aliqua significatio virtutis appareat,\r\ncolendum autem esse ita quemque maxime, ut quisque\r\nmaxime virtutibus his lenioribus erit ornatus,\r\nmodestia, temperantia, hac ipsa, de qua multa iam\r\ndicta sunt, iustitia. Nam fortis animus et magnus\r\nin homine non perfecto nec sapiente\u003ca name=\"FNanchor_48\" id=\"FNanchor_48\" href=\"#Footnote_48\" class=\"fnanchor\" title=\"sapiente MSS.; sapienti Wesenberg, Bt.\"\u003e[39]\u003c/a\u003e ferventior plerumque\r\nest, illae virtutes bonum virum videntur\r\npotius attingere.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque haec in moribus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e47\u003c/span\u003e De benivolentia autem, quam quisque habeat erga\r\nnos, primum illud est in officio, ut ei plurimum tribuamus,\r\na quo plurimum diligamur,\u003ca name=\"FNanchor_49\" id=\"FNanchor_49\" href=\"#Footnote_49\" class=\"fnanchor\" title=\"diligamur A B2 H L b c; diligimur B1, Bt1.\"\u003e[40]\u003c/a\u003e sed benivolentiam\r\nnon adulescentulorum more ardore quodam\r\namoris, sed stabilitate potius et constantia iudicemus.\r\nSin erunt merita, ut non ineunda, sed referenda sit\r\ngratia, maior quaedam cura adhibenda est; nullum\r\nenim officium referenda gratia magis necessarium\r\nest.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eOp. 349-351\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e48\u003c/span\u003e Quodsi ea, quae utenda acceperis, maiore mensura,\r\nsi modo possis, iubet reddere Hesiodus, quidnam\r\nbeneficio provocati facere debemus? an imitari agros\r\nfertiles, qui multo plus efferunt quam acceperunt?\r\nEtenim si in eos, quos speramus nobis profuturos,\r\nnon dubitamus officia conferre, quales in eos esse\r\ndebemus, qui iam profuerunt? Nam cum duo genera\r\nliberalitatis sint, unum dandi beneficii, alterum reddendi,\r\ndemus necne, in nostra potestate est, non\r\nreddere viro bono non licet, modo\u003ca name=\"FNanchor_50\" id=\"FNanchor_50\" href=\"#Footnote_50\" class=\"fnanchor\" title=\"modo A H L b c; si modo B.\"\u003e[41]\u003c/a\u003e id facere possit\r\nsine iniuria.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e49\u003c/span\u003e Acceptorum autem beneficiorum sunt dilectus habendi,\r\nnec dubium, quin maximo cuique plurimum\r\ndebeatur. In quo tamen in primis, quo quisque\r\nanimo, studio, benivolentia facerit, ponderandum est.\r\nMulti enim faciunt multa temeritate quadam sine\r\niudicio vel morbo in omnes vel repentino quodam\r\nquasi vento impetu animi incitati; quae beneficia\r\naeque magna non sunt habenda atque ea, quae iudicio,\r\nconsiderate constanterque delata sunt.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed in collocando beneficio et in referenda gratia,\r\nsi cetera paria sunt, hoc maxime officii est, ut\r\nquisque maxime opis indigeat, ita ei potissimum\r\nopitulari; quod contra fit a plerisque; a quo enim\r\nplurimum sperant,\u003ca name=\"FNanchor_51\" id=\"FNanchor_51\" href=\"#Footnote_51\" class=\"fnanchor\" title=\"sperant Marg. A, Edd.; spectant A b (spernant Marg. b).\"\u003e[42]\u003c/a\u003e etiamsi ille iis non eget, tamen\r\nei potissimum inserviunt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.46\"\u003e46\u003c/span\u003e XV. Now, the men we live with are not perfect\r\n\u003cspan class=\"pb\"\u003e[51]\u003c/span\u003e\r\nand ideally wise, but men who do very well, if there\r\nbe found in them but the semblance of virtue. I\r\ntherefore think that this is to be taken for granted,\r\nthat no one should be entirely neglected who shows\r\nany trace of virtue; but the more a man is endowed\r\nwith these finer virtues\u0026mdash;temperance, self-control,\r\nand that very justice about which so much has already\r\nbeen said\u0026mdash;the more he deserves to be favoured.\r\nI do not mention fortitude, for a courageous spirit\r\nin a man who has not attained perfection and ideal\r\nwisdom is generally too impetuous; it is those other\r\nvirtues that seem more particularly to mark the\r\ngood man.\u003c/p\u003e\r\n\r\n\u003cp\u003eSo much in regard to the character of the object\r\nof our beneficence.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMotives to generosity:\u003cbr /\u003e\r\n(1) love,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.47\"\u003e47\u003c/span\u003e But as to the affection which anyone may have\r\nfor us, it is the first demand of duty that we do\r\nmost for him who loves us most; but we should\r\nmeasure affection, not like youngsters, by the ardour\r\nof its passion, but rather by its strength and constancy.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(2) requital,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nBut if there shall be obligations already\r\nincurred, so that kindness is not to begin with us,\r\nbut to be requited, still greater diligence, it seems,\r\nis called for; for no duty is more imperative than\r\nthat of proving one\u0027s gratitude.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.48\"\u003e48\u003c/span\u003e But if, as Hesiod bids, one is to repay with interest,\r\nif possible, what one has borrowed in time\r\nof need, what, pray, ought we to do when challenged\r\nby an unsought kindness? Shall we not imitate\r\nthe fruitful fields, which return more than they\r\nreceive? For if we do not hesitate to confer favours\r\nupon those who we hope will be of help to\r\nus, how ought we to deal with those who have already\r\nhelped us? For generosity is of two kinds:\r\n\u003cspan class=\"pb\"\u003e[53]\u003c/span\u003e\r\ndoing a kindness and requiting one. Whether we\r\ndo the kindness or not is optional; but to fail to\r\nrequite one is not allowable to a good man, provided\r\nhe can make the requital without violating the rights\r\nof others.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.49\"\u003e49\u003c/span\u003e Furthermore, we must make some discrimination\r\nbetween favours received; for, as a matter of course,\r\nthe greater the favour, the greater is the obligation.\r\nBut in deciding this we must above all give\r\ndue weight to the spirit, the devotion, the affection,\r\nthat prompted the favour. For many people often\r\ndo favours impulsively for everybody without discrimination,\r\nprompted by a morbid sort of benevolence\r\nor by a sudden impulse of the heart, shifting as\r\nthe wind. Such acts of generosity are not to be so\r\nhighly esteemed as those which are performed with\r\njudgment, deliberation, and mature consideration.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut in bestowing a kindness, as well as in making\r\na requital, the first rule of duty requires us\u0026mdash;other\r\nthings being equal\u0026mdash;to lend assistance preferably to\r\npeople in proportion to their individual need. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(3) self-interest,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Most\r\npeople adopt the contrary course: they put themselves\r\nmost eagerly at the service of the one from\r\nwhom they hope to receive the greatest favours,\r\neven though he has no need of their help.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e50\u003c/span\u003e XVI. Optime autem societas hominum coniunctioque\r\nservabitur, si, ut quisque erit coniunctissimus,\r\nita in eum benignitatis plurimum conferetur.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed, quae naturae principia sint communitatis et\r\nsocietatis humanae, repetendum videtur altius; est\r\nenim primum, quod cernitur in universi generis humani\r\nsocietate. Eius autem vinculum est ratio et\r\noratio, quae docendo, discendo, communicando, disceptando,\r\niudicando conciliat inter se homines coniungitque\r\nnaturali quadam societate; neque ulla re\r\nlongius absumus a natura ferarum, in quibus inesse\r\nfortitudinem saepe dicimus, ut in equis, in leonibus,\r\niustitiam, aequitatem, bonitatem non dicimus; sunt\r\nenim rationis et orationis expertes.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e51\u003c/span\u003e Ac latissime quidem patens hominibus inter ipsos,\r\nomnibus inter omnes societas haec est; in qua\r\nomnium rerum, quas ad communem hominum usum\r\nnatura genuit, est servanda communitas, ut, quae\r\ndiscripta\u003ca name=\"FNanchor_52\" id=\"FNanchor_52\" href=\"#Footnote_52\" class=\"fnanchor\" title=\"discripta H b, Edd.; descripta A B L a c.\"\u003e[43]\u003c/a\u003e sunt legibus et iure civili, haec ita teneantur,\r\nut sit constitutum legibus ipsis,\u003ca name=\"FNanchor_53\" id=\"FNanchor_53\" href=\"#Footnote_53\" class=\"fnanchor\" title=\"legibus ipsis Gulielmus, Edd.; e (ex c) quibus ipsis MSS.\"\u003e[44]\u003c/a\u003e cetera sic\r\nobserventur, ut in Graecorum proverbio est, amicorum\r\nesse communia omnia. Omnium\u003ca name=\"FNanchor_54\" id=\"FNanchor_54\" href=\"#Footnote_54\" class=\"fnanchor\" title=\"Omnium Zumpt, Edd.; omnia MSS.\"\u003e[45]\u003c/a\u003e autem communia\r\nhominum videntur ea, quae sunt generis eius,\r\nquod ab Ennio positum in una re transferri in\r\npermultas potest:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003e(Telephus?) Vahlen\u003csup\u003e2\u003c/sup\u003e, Fab. Inc. 398\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eHomó, qui erranti cómiter monstrát viam,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eQuasi lúmen de suo lúmine accendát, facit.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNihiló minus ipsi lúcet,\u003ca name=\"FNanchor_55\" id=\"FNanchor_55\" href=\"#Footnote_55\" class=\"fnanchor\" title=\"ipsi lucet Edd.; ipsi luceat A B H b c; ipsi ut luceat a.\"\u003e[46]\u003c/a\u003e cum illi accénderit.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eUna ex re satis praecipit, ut, quicquid sine detrimento\r\ncommodari possit, id tribuatur vel ignoto; \u003cspan class=\"pn\"\u003e52\u003c/span\u003e ex\r\nquo sunt illa communia: non prohibere aqua profluente,\r\npati ab igne ignem capere, si qui velit, consilium\r\nfidele deliberanti dare, quae sunt iis utilia, qui accipiunt,\r\ndanti non molesta. Quare et his utendum\r\nest et semper aliquid ad communem utilitatem\r\nafferendum. Sed quoniam copiae parvae singulorum\r\nsunt, eorum autem, qui his egeant, infinita est multitudo,\r\nvulgaris liberalitas referenda est ad illum Ennii\r\nfinem: \"Nihilo minus ipsi lucet,\" ut facultas sit, qua\r\nin nostros simus liberales.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003e(4) relationship.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.50\"\u003e50\u003c/span\u003e XVI. The interests of society, however, and its\r\ncommon bonds will be best conserved, if kindness\r\nbe shown to each individual in proportion to the\r\ncloseness of his relationship.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe principles of human society.\u003c/div\u003e\r\n\r\n\u003cp\u003eBut it seems we must trace back to their ultimate\r\nsources the principles of fellowship and society that\r\nnature has established among men. The first principle\r\nis that which is found in the connection subsisting\r\nbetween all the members of the human race; and\r\n\u003cspan class=\"pb\"\u003e[55]\u003c/span\u003e\r\nthat bond of connection is reason and speech, which\r\nby the processes of teaching and learning, of communicating,\r\ndiscussing, and reasoning associate men\r\ntogether and unite them in a sort of natural fraternity.\r\nIn no other particular are we farther removed\r\nfrom the nature of beasts; for we admit that they\r\nmay have courage (horses and lions, for example);\r\nbut we do not admit that they have justice, equity,\r\nand goodness; for they are not endowed with reason\r\nor speech.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.51\"\u003e51\u003c/span\u003e This, then, is the most comprehensive bond that\r\nunites together men as men and all to all; and\r\nunder it the common right to all things that nature\r\nhas produced for the common use of man is to be\r\nmaintained, with the understanding that, while\r\neverything assigned as private property by the\r\nstatutes and by civil law shall be so held as prescribed\r\nby those same laws, everything else shall be\r\nregarded in the light indicated by the Greek proverb:\r\n\"Amongst friends all things in common.\"\u003ca name=\"FNanchor_56\" id=\"FNanchor_56\" href=\"#Footnote_56\" class=\"fnanchor\" title=\"κοινὰ τὰ (τῶν) φίλων (Plato, Phaedr. 279 C; Aristotle, Eth. VIII, 11).\"\u003e[J]\u003c/a\u003e\r\nFurthermore, we find the common property of all\r\nmen in things of the sort defined by Ennius; and\r\nthough restricted by him to one instance, the principle\r\nmay be applied very generally:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Who kindly sets a wand\u0027rer on his way\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eDoes e\u0027en as if he lit another\u0027s lamp by his:\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNo less shines his, when he his friend\u0027s hath lit.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eIn this example he effectively teaches us all to bestow\r\neven upon a stranger what it costs us nothing to give.\r\n\u003cspan class=\"pn\" id=\"I.52\"\u003e52\u003c/span\u003e On this principle we have the following maxims:\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Deny no one the water that flows by;\" \"Let\r\nanyone who will take fire from our fire;\" \"Honest\r\ncounsel give to one who is in doubt;\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[57]\u003c/span\u003e\r\nfor such acts are useful to the recipient and cause the\r\ngiver no loss. We should, therefore, adopt these\r\nprinciples and always be contributing something to\r\nthe common weal. But since the resources of individuals\r\nare limited and the number of the needy is\r\ninfinite, this spirit of universal liberality must be\r\nregulated according to that test of Ennius\u0026mdash;\"No\r\nless shines his\"\u0026mdash;in order that we may continue to\r\nhave the means for being generous to our friends.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e53\u003c/span\u003e XVII. Gradus autem plures sunt societatis hominum.\r\nUt enim ab illa infinita discedatur, propior\u003ca name=\"FNanchor_57\" id=\"FNanchor_57\" href=\"#Footnote_57\" class=\"fnanchor\" title=\"propior A a c (ex corr.), Edd.; proprior B H b.\"\u003e[47]\u003c/a\u003e\r\nest eiusdem gentis, nationis, linguae, qua maxime\r\nhomines coniunguntur; interius etiam est eiusdem\r\nesse civitatis; multa enim sunt civibus inter se communia,\r\nforum, fana, porticus, viae, leges, iura, iudicia,\r\nsuffragia, consuetudines praeterea et familiaritates\r\nmultisque cum multis res rationesque contractae.\u003c/p\u003e\r\n\r\n\u003cp\u003eArtior vero colligatio est societatis propinquorum;\r\nab illa enim immensa societate humani generis in\r\nexiguum angustumque concluditur. \u003cspan class=\"pn\"\u003e54\u003c/span\u003e Nam cum sit\r\nhoc natura commune animantium, ut habeant lubidinem\r\nprocreandi, prima societas in ipso coniugio est,\r\nproxima in liberis, deinde una domus, communia\r\nomnia; id autem est principium urbis et quasi seminarium\r\nrei publicae. Sequuntur fratrum coniunctiones,\r\npost consobrinorum sobrinorumque, qui cum\r\nuna domo iam capi non possint, in alias domos tamquam\r\nin colonias exeunt. Sequuntur conubia et\r\naffinitates, ex quibus etiam plures propinqui; quae\r\npropagatio et suboles origo est rerum publicarum.\r\nSanguinis autem coniunctio et benivolentia devincit\r\nhomines \u003ci\u003eet\u003c/i\u003e\u003ca name=\"FNanchor_58\" id=\"FNanchor_58\" href=\"#Footnote_58\" class=\"fnanchor\" title=\"et Perizonius, Edd.; not in MSS.\"\u003e[48]\u003c/a\u003e caritate; \u003cspan class=\"pn\"\u003e55\u003c/span\u003e magnum est enim eadem habere\r\nmonumenta maiorum, eisdem uti sacris, sepulcra\r\nhabere communia.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed omnium societatum nulla praestantior est,\r\nnulla firmior, quam cum viri boni moribus similes\r\nsunt familiaritate coniuncti; illud enim honestum,\r\nquod saepe dicimus, etiam si in alio cernimus, [tamen]\u003ca name=\"FNanchor_59\" id=\"FNanchor_59\" href=\"#Footnote_59\" class=\"fnanchor\" title=\"tamen MSS., Müller; del. Unger, Bt., Heine.\"\u003e[49]\u003c/a\u003e\r\nnos movet atque illi, in quo id inesse videtur, amicos\r\nfacit. \u003cspan class=\"pn\"\u003e56\u003c/span\u003e Et quamquam omnis virtus nos ad se allicit\r\nfacitque, ut eos diligamus, in quibus ipsa inesse videatur,\r\ntamen iustitia et liberalitas id maxime efficit.\r\nNihil autem est amabilius nec copulatius quam morum\r\nsimilitudo bonorum; in quibus enim eadem studia\r\nsunt, eaedem voluntates, in iis fit ut aeque quisque\r\naltero delectetur ac se ipso, efficiturque id, quod\r\nPythagoras vult in amicitia, ut\u003ca name=\"FNanchor_60\" id=\"FNanchor_60\" href=\"#Footnote_60\" class=\"fnanchor\" title=\"efficiturque id quod P. ultimum in amicitia putavit ut Nonius (s.v. ultimum) (i.e. Pythagoras\u0027s ideal of friendship is realized).\"\u003e[50]\u003c/a\u003e unus fiat ex pluribus.\u003c/p\u003e\r\n\r\n\u003cp\u003eMagna etiam illa communitas est, quae conficitur\r\nex beneficiis ultro et citro datis acceptis, quae et\r\nmutua et grata dum sunt, inter quos ea sunt, firma\r\ndevinciuntur societate.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e57\u003c/span\u003e Sed cum omnia ratione animoque lustraris, omnium\r\nsocietatum nulla est gravior, nulla carior quam ea,\r\nquae cum re publica est uni cuique nostrum. Cari\r\nsunt parentes, cari liberi, propinqui, familiares, sed\r\nomnes omnium caritates patria una complexa est,\r\npro qua quis bonus dubitet mortem oppetere, si ei\r\nsit profuturus? Quo est detestabilior istorum immanitas,\r\nqui lacerarunt omni scelere patriam et in ea\r\nfunditus delenda occupati et sunt et fuerunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e58\u003c/span\u003e Sed si contentio quaedam et comparatio fiat, quibus\r\nplurimum tribuendum sit officii, principes sint\r\npatria et parentes, quorum beneficiis maximis obligati\r\nsumus, proximi liberi totaque domus, quae spectat\r\nin nos solos neque aliud ullum potest habere perfugium,\r\ndeinceps bene convenientes propinqui, quibuscum\r\ncommunis etiam fortuna plerumque est.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuam ob rem necessaria praesidia vitae debentur\r\niis maxime, quos ante dixi, vita autem victusque\r\ncommunis, consilia, sermones, cohortationes, consolationes,\r\ninterdum etiam obiurgationes in amicitiis\r\nvigent maxime, estque ea iucundissima amicitia, quam\r\nsimilitudo morum coniugavit.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eDegrees of social relationship:\u003cbr /\u003e\r\n(1) citizenship,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.53\"\u003e53\u003c/span\u003e XVII. Then, too, there are a great many degrees\r\nof closeness or remoteness in human society. To\r\nproceed beyond the universal bond of our common\r\nhumanity, there is the closer one of belonging to the\r\nsame people, tribe, and tongue, by which men are\r\nvery closely bound together; it is a still closer relation\r\nto be citizens of the same city-state; for fellow-citizens\r\nhave much in common\u0026mdash;forum, temples,\r\ncolonnades, streets, statutes, laws, courts, rights of\r\nsuffrage, to say nothing of social and friendly circles\r\nand diverse business relations with many.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) kinship,\u003c/div\u003e\r\n\r\n\u003cp\u003eBut a still closer social union exists between kindred.\r\nStarting with that infinite bond of union of the\r\nhuman race in general, the conception is now confined\r\nto a small and narrow circle. \u003cspan class=\"pn\" id=\"I.54\"\u003e54\u003c/span\u003e For since the reproductive\r\ninstinct is by nature\u0027s gift the common possession\r\nof all living creatures, the first bond of union\r\nis that between husband and wife; the next, that\r\nbetween parents and children; then we find one\r\nhome, with everything in common. And this is the\r\nfoundation of civil government, the nursery, as it\r\nwere, of the state. Then follow the bonds between\r\nbrothers and sisters, and next those of first and then\r\nof second cousins; and when they can no longer be\r\nsheltered under one roof, they go out into other\r\n\u003cspan class=\"pb\"\u003e[59]\u003c/span\u003e\r\nhomes, as into colonies. Then follow between these,\r\nin turn, marriages and connections by marriage, and\r\nfrom these again a new stock of relations; and from\r\nthis propagation and after-growth states have their\r\nbeginnings. The bonds of common blood hold men\r\nfast through good-will and affection; \u003cspan class=\"pn\" id=\"I.55\"\u003e55\u003c/span\u003e for it means\r\nmuch to share in common the same family traditions,\r\nthe same forms of domestic worship, and the same\r\nancestral tombs.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) friendship,\u003c/div\u003e\r\n\r\n\u003cp\u003eBut of all the bonds of fellowship, there is none\r\nmore noble, none more powerful than when good\r\nmen of congenial character are joined in intimate\r\nfriendship; for really, if we discover in another that\r\nmoral goodness on which I dwell so much, it attracts\r\nus and makes us friends to the one in whose character\r\nit seems to dwell. \u003cspan class=\"pn\" id=\"I.56\"\u003e56\u003c/span\u003e And while every virtue attracts\r\nus and makes us love those who seem to possess it,\r\nstill justice and generosity do so most of all. Nothing,\r\nmoreover, is more conducive to love and intimacy\r\nthan compatibility of character in good men; for\r\nwhen two people have the same ideals and the same\r\ntastes, it is a natural consequence that each loves the\r\nother as himself; and the result is, as Pythagoras\r\nrequires of ideal friendship, that several are united\r\nin one.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnother strong bond of fellowship is effected by\r\nmutual interchange of kind services; and as long as\r\nthese kindnesses are mutual and acceptable, those\r\nbetween whom they are interchanged are united by\r\nthe ties of an enduring intimacy.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(4) love of country.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.57\"\u003e57\u003c/span\u003e But when with a rational spirit you have surveyed\r\nthe whole field, there is no social relation among\r\nthem all more close, none more dear than that\r\nwhich links each one of us with our country. Parents\r\n\u003cspan class=\"pb\"\u003e[61]\u003c/span\u003e\r\nare dear; dear are children, relatives, friends; but\r\none native land embraces all our loves; and who that\r\nis true would hesitate to give his life for her, if by\r\nhis death he could render her a service? So much\r\nthe more execrable are those monsters who have\r\ntorn their fatherland to pieces with every form of\r\noutrage and who are\u003ca name=\"FNanchor_61\" id=\"FNanchor_61\" href=\"#Footnote_61\" class=\"fnanchor\" title=\"Antony and his associates.\"\u003e[K]\u003c/a\u003e and have been\u003ca name=\"FNanchor_62\" id=\"FNanchor_62\" href=\"#Footnote_62\" class=\"fnanchor\" title=\"Caesar, Clodius, Catiline.\"\u003e[L]\u003c/a\u003e engaged in\r\ncompassing her utter destruction.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.58\"\u003e58\u003c/span\u003e Now, if a contrast and comparison were to be\r\nmade to find out where most of our moral obligation\r\nis due, country would come first, and parents; for\r\ntheir services have laid us under the heaviest obligation;\r\nnext come children and the whole family, who\r\nlook to us alone for support and can have no other\r\nprotection; finally, our kinsmen, with whom we live\r\non good terms and with whom, for the most part,\r\nour lot is one.\u003c/p\u003e\r\n\r\n\u003cp\u003eAll needful material assistance is, therefore, due\r\nfirst of all to those whom I have named; but intimate\r\nrelationship of life and living, counsel, conversation,\r\nencouragement, comfort, and sometimes even\r\nreproof flourish best in friendships. And that friendship\r\nis sweetest which is cemented by congeniality\r\nof character.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e59\u003c/span\u003e XVIII. Sed in his omnibus officiis tribuendis\r\nvidendum erit, quid cuique maxime necesse sit, et\r\nquid quisque vel sine nobis aut possit consequi aut\r\nnon possit. Ita non iidem erunt necessitudinum\r\ngradus, qui temporum; suntque officia, quae aliis\r\nmagis quam aliis debeantur; ut vicinum citius adiuveris\r\nin fructibus percipiendis quam aut fratrem aut\r\nfamiliarem, at, si lis in iudicio sit, propinquum potius\r\net amicum quam vicinum defenderis. Haec igitur\r\net talia circumspicienda sunt in omni officio [et\r\nconsuetudo exercitatioque capienda],\u003ca name=\"FNanchor_63\" id=\"FNanchor_63\" href=\"#Footnote_63\" class=\"fnanchor\" title=\"et … capienda om. Facciolati, Edd.\"\u003e[51]\u003c/a\u003e ut boni ratiocinatores\r\nofficiorum esse possimus et addendo deducendoque\u003ca name=\"FNanchor_64\" id=\"FNanchor_64\" href=\"#Footnote_64\" class=\"fnanchor\" title=\"deducendoque p; ducendoque A B H L a b (superscr. sec. m. demendo); demendoque c.\"\u003e[52]\u003c/a\u003e\r\nvidere, quae reliqui summa fiat, ex quo,\r\nquantum cuique debeatur, intellegas.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e60\u003c/span\u003e Sed ut nec medici nec imperatores nec oratores,\r\nquamvis artis praecepta perceperint, quicquam magna\r\nlaude dignum sine usu et exercitatione consequi possunt,\r\nsic officii conservandi praecepta traduntur illa\r\nquidem, ut facimus ipsi, sed rei magnitudo usum\r\nquoque exercitationemque desiderat.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque ab iis\u003ca name=\"FNanchor_65\" id=\"FNanchor_65\" href=\"#Footnote_65\" class=\"fnanchor\" title=\"iis Edd.; his MSS.\"\u003e[53]\u003c/a\u003e rebus, quae sunt in iure societatis\r\nhumanae, quem ad modum ducatur honestum, ex\r\nquo aptum est officium, satis fere diximus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e61\u003c/span\u003e Intelligendum autem est, cum proposita sint genera\r\nquattuor, e quibus honestas officiumque manaret,\r\nsplendidissimum videri, quod animo magno elatoque\r\nhumanasque res despiciente factum sit. Itaque in probris\r\nmaxime in promptu est si quid tale dici potest:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eInc. inc. fab., Ribbeck\u003csup\u003e2\u003c/sup\u003e, 210\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Vós enim,\u003ca name=\"FNanchor_66\" id=\"FNanchor_66\" href=\"#Footnote_66\" class=\"fnanchor\" title=\"enim A B H b c; etenim a.\"\u003e[54]\u003c/a\u003e iuvenes, ánimum geritis múliebrem, ílla\" virgo \"viri\"\u003ca name=\"FNanchor_67\" id=\"FNanchor_67\" href=\"#Footnote_67\" class=\"fnanchor\" title=\"illa\u0027 virgo \u0027viri\u0027 Ed.; illa virgo viri MSS.; virago Orelli.\"\u003e[55]\u003c/a\u003e\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eet si quid eius modi:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eEnn. Aj., Vahlen\u003csup\u003e2\u003c/sup\u003e, 18\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eSalmácida, spolia síne sudore et sánguine.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eContraque in laudibus, quae magno animo et fortiter\r\nexcellenterque gesta sunt, ea nescio quo modo quasi\r\npleniore ore laudamus. Hinc rhetorum campus de\r\nMarathone, Salamine, Plataeis, Thermopylis, Leuctris,\r\nhinc noster Cocles,\u003ca name=\"FNanchor_68\" id=\"FNanchor_68\" href=\"#Footnote_68\" class=\"fnanchor\" title=\"Leuctris, hinc noster Cocles Baldwin, Edd.; leutris stercocles A B H a b; leutrister chodes c; leutris stercodes L.\"\u003e[56]\u003c/a\u003e hinc Decii, hinc Cn. et P.\r\nScipiones, hinc M. Marcellus, innumerabiles alii,\r\nmaximeque ipse populus Romanus animi magnitudine\r\nexcellit. Declaratur autem studium bellicae\r\ngloriae, quod statuas quoque videmus ornatu fere\r\nmilitari.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eDuties may vary under varying circumstances.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.59\"\u003e59\u003c/span\u003e XVIII. But in the performance of all these duties\r\nwe shall have to consider what is most needful in\r\neach individual case and what each individual person\r\ncan or cannot procure without our help. In this\r\nway we shall find that the claims of social relationship,\r\nin its various degrees, are not identical with\r\nthe dictates of circumstances; for there are obligations\r\nthat are due to one individual rather than\r\nto another: for example, one would sooner assist\r\na neighbour in gathering his harvest than either\r\n\u003cspan class=\"pb\"\u003e[63]\u003c/span\u003e\r\na brother or a friend; but should it be a case in\r\ncourt, one would defend a kinsman and a friend\r\nrather than a neighbour. Such questions as these\r\nmust, therefore, be taken into consideration in every\r\nact of moral duty [and we must acquire the habit\r\nand keep it up], in order to become good calculators\r\nof duty, able by adding and subtracting to strike a\r\nbalance correctly and find out just how much is due\r\nto each individual.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.60\"\u003e60\u003c/span\u003e But as neither physicians nor generals nor orators\r\ncan achieve any signal success without experience\r\nand practice, no matter how well they may understand\r\nthe theory of their profession, so the rules for\r\nthe discharge of duty are formulated, it is true, as I\r\nam doing now, but a matter of such importance\r\nrequires experience also and practice.\u003c/p\u003e\r\n\r\n\u003cp\u003eThis must close our discussion of the ways in\r\nwhich moral goodness, on which duty depends, is\r\ndeveloped from those principles which hold good in\r\nhuman society.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eC. Fortitude.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.61\"\u003e61\u003c/span\u003e We must realize, however, that while we have set\r\ndown four cardinal virtues from which as sources\r\nmoral rectitude and moral duty emanate, that\r\nachievement is most glorious in the eyes of the\r\nworld which is won with a spirit great, exalted, and\r\nsuperior to the vicissitudes of earthly life. And so,\r\nwhen we wish to hurl a taunt, the very first to rise to\r\nour lips is, if possible, something like this:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"For ye, young men, show a womanish soul, yon\r\nmaiden\u003ca name=\"FNanchor_69\" id=\"FNanchor_69\" href=\"#Footnote_69\" class=\"fnanchor\" title=\"Cloelia (see Index).\"\u003e[M]\u003c/a\u003e a man\u0027s;\"\u003c/div\u003e\r\n\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eand this:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Thou son of Salmacis, win spoils that cost nor\r\nsweat nor blood.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eWhen, on the other hand, we wish to pay a compliment,\r\n\u003cspan class=\"pb\"\u003e[65]\u003c/span\u003e\r\nwe somehow or other praise in more eloquent\r\nstrain the brave and noble work of some great soul.\r\nHence there is an open field for orators on the subjects\r\nof Marathon, Salamis, Plataea, Thermopylae,\r\nand Leuctra, and hence our own Cocles, the Decii,\r\nGnaeus and Publius Scipio, Marcus Marcellus, and\r\ncountless others, and, above all, the Roman People\r\nas a nation are celebrated for greatness of spirit.\r\nTheir passion for military glory, moreover, is shown\r\nin the fact that we see their statues usually in\r\nsoldier\u0027s garb.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e62\u003c/span\u003e XIX. Sed ea animi elatio, quae cernitur in periculis\r\net laboribus, si iustitia vacat pugnatque non pro salute\r\ncommuni, sed pro suis commodis, in vitio est; non\r\nmodo enim id virtutis non est, sed est potius immanitatis\r\nomnem humanitatem repellentis. Itaque\r\nprobe definitur a Stoicis fortitudo, cum eam virtutem\r\nesse dicunt propugnantem pro aequitate. Quocirca\r\nnemo, qui fortitudinis gloriam consecutus est insidiis\r\net malitia, laudem est adeptus; nihil enim\u003ca name=\"FNanchor_70\" id=\"FNanchor_70\" href=\"#Footnote_70\" class=\"fnanchor\" title=\"enim A C, Edd.; not in A B H L b, Bt2.\"\u003e[57]\u003c/a\u003e honestum\r\nesse potest, quod iustitia vacat.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMenex. 246 E; Laches 197 B\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e63\u003c/span\u003e Praeclarum igitur illud Platonis: \"Non,\" inquit,\r\n\"solum scientia, quae est remota ab iustitia, calliditas\r\npotius quam sapientia est appellanda, verum\r\netiam animus paratus ad periculum, si sua cupiditate,\r\nnon utilitate communi impellitur, audaciae potius\r\nnomen habeat quam fortitudinis.\" Itaque viros fortes\r\net\u003ca name=\"FNanchor_71\" id=\"FNanchor_71\" href=\"#Footnote_71\" class=\"fnanchor\" title=\"et a, Edd.; not in A B H L b c p.\"\u003e[58]\u003c/a\u003e magnanimos eosdem bonos et simplices,\r\nveritatis amicos minimeque fallaces esse volumus;\r\nquae sunt ex media laude iustitiae.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e64\u003c/span\u003e Sed illud odiosum est, quod in hac elatione et\r\nmagnitudine animi facillime pertinacia et nimia\r\ncupiditas principatus innascitur. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eLaches 182 E\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Ut enim apud\r\nPlatonem est, omnem morem Lacedaemoniorum inflammatum\r\nesse cupiditate vincendi, sic, ut quisque\r\nanimi magnitudine maxime excellet,\u003ca name=\"FNanchor_72\" id=\"FNanchor_72\" href=\"#Footnote_72\" class=\"fnanchor\" title=\"excellet A B H L b c; excellit a, Bt.\"\u003e[59]\u003c/a\u003e ita maxime\r\nvult princeps omnium vel potius solus esse. Difficile\r\nautem est, cum praestare omnibus concupieris, servare\r\naequitatem, quae est iustitiae maxime propria.\r\nEx quo fit, ut neque disceptatione vinci se nec ullo\r\npublico ac legitimo iure patiantur, existuntque in re\r\npublica plerumque largitores et factiosi, ut opes quam\r\nmaximas consequantur et sint vi\u003ca name=\"FNanchor_73\" id=\"FNanchor_73\" href=\"#Footnote_73\" class=\"fnanchor\" title=\"vi a, Edd.; ut A B H b; utcumque L c.\"\u003e[60]\u003c/a\u003e potius superiores\r\nquam iustitia pares. Sed quo difficilius, hoc praeclarius;\r\nnullum enim est tempus, quod iustitia vacare\r\ndebeat.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e65\u003c/span\u003e Fortes igitur et magnanimi sunt habendi, non qui\r\nfaciunt, sed qui propulsant iniuriam. Vera autem\r\net sapiens animi magnitudo honestum illud, quod\r\nmaxime natura sequitur, in factis positum, non in\r\ngloria iudicat principemque se esse mavult quam\r\nvideri; etenim qui ex errore imperitae multitudinis\r\npendet, hic in magnis viris non est habendus. Facillime\r\nautem ad res iniustas impellitur, ut quisque\r\naltissimo animo est, gloriae cupiditate\u003ca name=\"FNanchor_74\" id=\"FNanchor_74\" href=\"#Footnote_74\" class=\"fnanchor\" title=\"altissimo animo est, gloriae cupiditate Pearce (confirmed by several MSS.), Edd.; alt. an. et gloriae cupiditate A B H b p; est alt. an. et gloria et cupiditate L c.\"\u003e[61]\u003c/a\u003e; qui locus\r\nest sane lubricus, quod vix invenitur, qui laboribus\r\nsusceptis periculisque aditis non quasi mercedem\r\nrerum gestarum desideret gloriam.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eFortitude in the light of justice.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.62\"\u003e62\u003c/span\u003e XIX. But if the exaltation of spirit seen in times\r\nof danger and toil is devoid of justice and fights for\r\nselfish ends instead of for the common good, it is a\r\nvice; for not only has it no element of virtue, but\r\nits nature is barbarous and revolting to all our finer\r\nfeelings. The Stoics, therefore, correctly define\r\ncourage as \"that virtue which champions the cause\r\nof right.\" Accordingly, no one has attained to true\r\nglory who has gained a reputation for courage by\r\ntreachery and cunning; for nothing that lacks justice\r\ncan be morally right.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.63\"\u003e63\u003c/span\u003e This, then, is a fine saying of Plato\u0027s: \"Not only\r\nmust all knowledge that is divorced from justice be\r\ncalled cunning rather than wisdom,\" he says, \"but\r\neven the courage that is prompt to face danger, if it\r\nis inspired not by public spirit, but by its own selfish\r\npurposes, should have the name of effrontery rather\r\nthan of courage.\" And so we demand that men\r\nwho are courageous and high-souled shall at the\r\nsame time be good and straightforward, lovers of\r\ntruth, and foes to deception; for these qualities are\r\nthe centre and soul of justice.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[67]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"I.64\"\u003e64\u003c/span\u003e But the mischief is that from this exaltation and\r\ngreatness of spirit spring all too readily self-will and\r\nexcessive lust for power. For just as Plato tells us that\r\nthe whole national character of the Spartans was on\r\nfire with passion for victory, so, in the same way, the\r\nmore notable a man is for his greatness of spirit, the\r\nmore ambitious he is to be the foremost citizen, or, I\r\nshould say rather, to be sole ruler. But when one\r\nbegins to aspire to pre-eminence, it is difficult to\r\npreserve that spirit of fairness which is absolutely\r\nessential to justice. The result is that such men do\r\nnot allow themselves to be constrained either by\r\nargument or by any public and lawful authority; but\r\nthey only too often prove to be bribers and agitators\r\nin public life, seeking to obtain supreme power and\r\nto be superiors through force rather than equals\r\nthrough justice. But the greater the difficulty, the\r\ngreater the glory; for no occasion arises that can\r\nexcuse a man for being guilty of injustice.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eTrue greatness of spirit.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.65\"\u003e65\u003c/span\u003e So then, not those who do injury but those who\r\nprevent it are to be considered brave and courageous.\r\nMoreover, true and philosophic greatness of spirit\r\nregards the moral goodness to which nature most\r\naspires as consisting in deeds, not in fame, and prefers\r\nto be first in reality rather than in name. And\r\nwe must approve this view; for he who depends upon\r\nthe caprice of the ignorant rabble cannot be numbered\r\namong the great. Then, too, the higher a\r\nman\u0027s ambition, the more easily he is tempted to\r\nacts of injustice by his desire for fame. We are now,\r\nto be sure, on very slippery ground; for scarcely can\r\nthe man be found who has passed through trials and\r\nencountered dangers and does not then wish for\r\nglory as a reward for his achievements.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e66\u003c/span\u003e XX. Omnino fortis animus et magnus duabus\r\nrebus maxime cernitur, quarum una in rerum externarum\r\ndespicientia ponitur, cum persuasum est\u003ca name=\"FNanchor_75\" id=\"FNanchor_75\" href=\"#Footnote_75\" class=\"fnanchor\" title=\"persuasum est Madvig (ad de Fin. p. 448 ff.), Edd.; p. sit MSS.\"\u003e[62]\u003c/a\u003e\r\nnihil hominem, nisi quod honestum decorumque sit,\r\naut admirari aut optare aut expetere oportere nullique\r\nneque homini neque perturbationi animi nec\r\nfortunae succumbere. Altera est res, ut, cum ita\r\nsis affectus animo, ut supra dixi, res geras magnas\r\nillas quidem et maxime utiles, sed [ut] vehementer\r\narduas plenasque laborum et periculorum cum vitae,\r\ntum multarum rerum, quae ad vitam pertinent.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e67\u003c/span\u003e Harum rerum duarum splendor omnis, amplitudo,\r\naddo etiam utilitatem, in posteriore est, causa autem\r\net ratio efficiens magnos viros in priore; in eo est\r\nenim illud, quod excellentes animos et humana contemnentes\r\nfacit. Id autem ipsum cernitur in duobus,\r\nsi et solum id, quod honestum sit, bonum iudices et\r\nab omni animi perturbatione liber sis. Nam et ea,\r\nquae eximia plerisque et praeclara videntur, parva\r\nducere eaque ratione stabili firmaque contemnere\r\nfortis animi magnique ducendum est, et ea, quae\r\nvidentur acerba, quae multa et varia in hominum\r\nvita fortunaque versantur, ita ferre, ut nihil a statu\r\nnaturae discedas, nihil a dignitate sapientis, robusti\r\nanimi est magnaeque constantiae. \u003cspan class=\"pn\"\u003e68\u003c/span\u003e Non est autem\r\nconsentaneum, qui metu non frangatur, eum frangi\r\ncupiditate nec, qui invictum se a labore praestiterit,\r\nvinci a voluptate. Quam ob rem et haec vitanda\u003ca name=\"FNanchor_76\" id=\"FNanchor_76\" href=\"#Footnote_76\" class=\"fnanchor\" title=\"vitanda Edd. (cum duobus codd. Guelpherbytanis); videnda MSS.\"\u003e[63]\u003c/a\u003e\r\net pecuniae fugienda cupiditas; nihil enim est tam\r\nangusti animi tamque parvi quam amare divitias,\r\nnihil honestius magnificentiusque quam pecuniam\r\ncontemnere, si non habeas, si habeas, ad beneficentiam\r\nliberalitatemque conferre.\u003c/p\u003e\r\n\r\n\u003cp\u003eCavenda etiam est gloriae cupiditas, ut supra\r\ndixi; eripit enim libertatem, pro qua magnanimis\r\nviris omnis debet esse contentio. Nec vero imperia\r\nexpetenda ac potius aut non accipienda interdum\r\naut deponenda non numquam.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e69\u003c/span\u003e Vacandum autem omni est animi perturbatione,\r\ncum cupiditate et metu, tum etiam aegritudine et\r\nvoluptate nimia\u003ca name=\"FNanchor_79\" id=\"FNanchor_79\" href=\"#Footnote_79\" class=\"fnanchor\" title=\"voluptate nimia Orelli, Müller; voluptate animi A H L a b c; vol. animi et securitas (et iracundia ut tr. animi by a later hand on the margin) B; voluptate [animi], Bt., Heine.\"\u003e[64]\u003c/a\u003e et iracundia, ut tranquillitas animi\r\net securitas adsit, quae affert cum constantiam, tum\r\netiam dignitatem. Multi autem et sunt et fuerunt,\r\nqui eam, quam dico, tranquillitatem expetentes a\r\nnegotiis publicis se removerint ad otiumque perfugerint;\r\nin his et nobilissimi philosophi longeque\r\nprincipes et quidam homines severi et graves nec\r\npopuli nec principum mores ferre potuerunt, vixeruntque\r\nnon nulli in agris delectati re sua familiari.\r\n\u003cspan class=\"pn\"\u003e70\u003c/span\u003e His idem propositum fuit, quod regibus, ut ne qua\r\nre egerent, ne cui parerent, libertate uterentur, cuius\r\nproprium est sic vivere, ut velis.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eCharacteristics of Fortitude:\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[69]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"I.66\"\u003e66\u003c/span\u003e XX. The soul that is altogether courageous and\r\ngreat is marked above all by two characteristics:\r\none of these is indifference to outward circumstances;\r\nfor such a person cherishes the conviction that\r\nnothing but moral goodness and propriety deserves to\r\nbe either admired or wished for or striven after, and\r\nthat he ought not to be subject to any man or any\r\npassion or any accident of fortune. The second\r\ncharacteristic is that, when the soul is disciplined in\r\nthe way above mentioned, one should do deeds not only\r\ngreat and in the highest degree useful, but extremely\r\narduous and laborious and fraught with danger both\r\nto life and to many things that make life worth living.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(1) Moral courage.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.67\"\u003e67\u003c/span\u003e All the glory and greatness and, I may add, all the\r\nusefulness of these two characteristics of courage are\r\ncentred in the latter; the rational cause that makes\r\nmen great, in the former. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eIndifference to outward fortunes.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For it is the former that\r\ncontains the element that makes souls pre-eminent\r\nand indifferent to worldly fortune. And this quality\r\nis distinguished by two criteria: (1) if one account\r\nmoral rectitude as the only good; and (2) if one be\r\nfree from all passion. For we must agree that it\r\ntakes a brave and heroic soul to hold as slight what\r\nmost people think grand and glorious, and to disregard\r\nit from fixed and settled principles. And it\r\nrequires strength of character and great singleness\r\nof purpose to bear what seems painful, as it comes\r\nto pass in many and various forms in human life, and\r\nto bear it so unflinchingly as not to be shaken in the\r\nleast from one\u0027s natural state of the dignity of a\r\nphilosopher. \u003cspan class=\"pn\" id=\"I.68\"\u003e68\u003c/span\u003e Moreover, it would be inconsistent\r\nfor the man who is not overcome by fear to be overcome\r\nby desire, or for the man who has shown himself\r\ninvincible to toil to be conquered by pleasure. We\r\n\u003cspan class=\"pb\"\u003e[71]\u003c/span\u003e\r\nmust, therefore, not only avoid the latter, but also\r\nbeware of ambition for wealth; for there is nothing so\r\ncharacteristic of narrowness and littleness of soul as\r\nthe love of riches; and there is nothing more\r\nhonourable and noble than to be indifferent to\r\nmoney, if one does not possess it, and to devote it to\r\nbeneficence and liberality, if one does possess it.\u003c/p\u003e\r\n\r\n\u003cp\u003eAs I said before, we must also beware of ambition\r\nfor glory; for it robs us of liberty, and in defence of\r\nliberty a high-souled man should stake everything.\r\nAnd one ought not to seek military authority; nay,\r\nrather it ought sometimes to be declined,\u003ca name=\"FNanchor_77\" id=\"FNanchor_77\" href=\"#Footnote_77\" class=\"fnanchor\" title=\"As Cicero did at the expiration of his consulship.\"\u003e[N]\u003c/a\u003e sometimes\r\nto be resigned.\u003ca name=\"FNanchor_78\" id=\"FNanchor_78\" href=\"#Footnote_78\" class=\"fnanchor\" title=\"As Sulla did in his dictatorship. The contrast to Caesar is the more striking for Cicero\u0027s not mentioning it.\"\u003e[O]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) Freedom from passion.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.69\"\u003e69\u003c/span\u003e Again, we must keep ourselves free from every\r\ndisturbing emotion, not only from desire and fear, but\r\nalso from excessive pain and pleasure, and from anger,\r\nso that we may enjoy that calm of soul and freedom\r\nfrom care which bring both moral stability and dignity\r\nof character. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe retired life.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But there have been many and still\r\nare many who, while pursuing that calm of soul of\r\nwhich I speak, have withdrawn from civic duty and\r\ntaken refuge in retirement. Among such have been\r\nfound the most famous and by far the foremost philosophers\u003ca name=\"FNanchor_80\" id=\"FNanchor_80\" href=\"#Footnote_80\" class=\"fnanchor\" title=\"e.g. Plato, Aristotle, Zeno, Pythagoras, Anaxagoras.\"\u003e[P]\u003c/a\u003e\r\nand certain other\u003ca name=\"FNanchor_81\" id=\"FNanchor_81\" href=\"#Footnote_81\" class=\"fnanchor\" title=\"Such as Cicero\u0027s friend, Atticus, and Marcus Piso.\"\u003e[Q]\u003c/a\u003e earnest, thoughtful men\r\nwho could not endure the conduct of either the\r\npeople or their leaders; some of them, too, lived in\r\nthe country and found their pleasure in the management\r\nof their private estates. \u003cspan class=\"pn\" id=\"I.70\"\u003e70\u003c/span\u003e Such men have had\r\nthe same aims as kings\u0026mdash;to suffer no want, to be\r\nsubject to no authority, to enjoy their liberty, that\r\nis, in its essence, to live just as they please.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXXI. Quare cum hoc commune sit potentiae\r\ncupidorum cum iis, quos dixi, otiosis, alteri se\r\nadipisci id posse arbitrantur, si opes magnas habeant,\r\nalteri, si contenti sint et suo et parvo. In quo\r\nneutrorum omnino contemnenda sententia est, sed\r\net facilior et tutior et minus aliis gravis aut molesta\r\nvita est otiosorum, fructuosior autem hominum generi\r\net ad claritatem amplitudinemque aptior eorum, qui\r\nse ad rem publicam et ad magnas res gerendas accommodaverunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e71\u003c/span\u003e Quapropter et iis forsitan concedendum sit rem\r\npublicam non capessentibus, qui excellenti ingenio\r\ndoctrinae sese dediderunt, et iis, qui aut valetudinis\r\nimbecillitate aut aliqua graviore causa impediti a re\r\npublica recesserunt, cum eius administrandae potestatem\r\naliis laudemque concederent. Quibus autem\r\ntalis nulla sit causa, si despicere se dicant ea, quae\r\nplerique mirentur, imperia et magistratus, iis non\r\nmodo non laudi, verum etiam vitio dandum puto;\r\nquorum iudicium in eo, quod gloriam contemnant et\r\npro nihilo putent, difficile factu est non probare; sed\r\nvidentur labores et molestias, tum offensionum et\r\nrepulsarum quasi quandam ignominiam timere et\r\ninfamiam. Sunt enim, qui in rebus contrariis parum\r\nsibi constent, voluptatem severissime contemnant, in\r\ndolore sint molliores, gloriam neglegant, frangantur\r\ninfamia, atque ea quidem non satis constanter.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e72\u003c/span\u003e Sed iis, qui habent a natura adiumenta rerum\r\ngerendarum, abiecta omni cunctatione adipiscendi\r\nmagistrates et gerenda res publica est; nec enim\r\naliter aut regi civitas aut declarari animi magnitudo\r\npotest. Capessentibus autem rem publicam nihilo\u003ca name=\"FNanchor_82\" id=\"FNanchor_82\" href=\"#Footnote_82\" class=\"fnanchor\" title=\"nihilo Wesenberg, Edd.; nihil MSS.\"\u003e[65]\u003c/a\u003e\r\nminus quam philosophis, haud scio an magis etiam\r\net magnificentia et despicientia adhibenda est\u003ca name=\"FNanchor_83\" id=\"FNanchor_83\" href=\"#Footnote_83\" class=\"fnanchor\" title=\"est Manutius, Edd.; sit MSS.\"\u003e[66]\u003c/a\u003e rerum\r\nhumanarum, quam saepe dico, et tranquillitas\r\nanimi atque securitas, siquidem nec anxii futuri\r\nsunt et cum gravitate constantiaque victuri. \u003cspan class=\"pn\"\u003e73\u003c/span\u003e Quae\r\nfaciliora sunt philosophis, quo minus multa patent\r\nin eorum vita, quae fortuna feriat, et quo minus\r\nmultis rebus egent, et quia, si quid adversi eveniat,\r\ntam graviter cadere non possunt. Quocirca non\r\nsine causa maiores motus animorum concitantur\r\nmaioraque studia efficiendi\u003ca name=\"FNanchor_84\" id=\"FNanchor_84\" href=\"#Footnote_84\" class=\"fnanchor\" title=\"maioraque studia efficiendi Unger, Müller; maioraque efficiendi A1 B H L b c; maiorque cura efficiendi a, Bt., Heine; maioraque efficienda A2 p.\"\u003e[67]\u003c/a\u003e rem publicam gerentibus\r\nquam quietis, quo magis iis et magnitudo est\r\nanimi adhibenda et vacuitas ab angoribus.\u003c/p\u003e\r\n\r\n\u003cp\u003eAd rem gerendam autem qui accedit, caveat, ne\r\nid modo consideret, quam illa res honesta sit, sed\r\netiam ut habeat efficiendi facultatem; in quo ipso\r\nconsiderandum est, ne aut temere desperet propter\r\nignaviam aut nimis confidat propter cupiditatem.\r\nIn omnibus autem negotiis, prius quam aggrediare,\r\nadhibenda est praeparatio diligens.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe life of public service \u003ci\u003evs.\u003c/i\u003e the life of retirement.\u003c/div\u003e\r\n\r\n\u003cp\u003eXXI. So, while this desire is common to men of\r\npolitical ambitions and men of retirement, of whom\r\nI have just spoken, the one class think they can\r\n\u003cspan class=\"pb\"\u003e[73]\u003c/span\u003e\r\nattain their end if they secure large means; the\r\nother, if they are content with the little they have.\r\nAnd in this matter, neither way of thinking is altogether\r\nto be condemned; but the life of retirement is\r\neasier and safer and at the same time less burdensome\r\nor troublesome to others, while the career\r\nof those who apply themselves to statecraft and to\r\nconducting great enterprises is more profitable to\r\nmankind and contributes more to their own greatness\r\nand renown.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.71\"\u003e71\u003c/span\u003e So perhaps those men of extraordinary genius\r\nwho have devoted themselves to learning must be\r\nexcused for not taking part in public affairs; likewise,\r\nthose who from ill-health or for some still\r\nmore valid reason have retired from the service of\r\nthe state and left to others the opportunity and the\r\nglory of its administration. But if those who have\r\nno such excuse profess a scorn for civil and military\r\noffices, which most people admire, I think that this\r\nshould be set down not to their credit but to their\r\ndiscredit; for in so far as they care little, as they\r\nsay, for glory and count it as naught, it is difficult\r\nnot to sympathize with their attitude; in reality,\r\nhowever, they seem to dread the toil and trouble\r\nand also, perhaps, the discredit and humiliation of\r\npolitical failure and defeat. For there are people\r\nwho in opposite circumstances do not act consistently:\r\nthey have the utmost contempt for pleasure,\r\nbut in pain they are too sensitive; they are indifferent\r\nto glory, but they are crushed by disgrace;\r\nand even in their inconsistency they show no great\r\nconsistency.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePublic service a duty.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.72\"\u003e72\u003c/span\u003e But those whom Nature has endowed with the\r\ncapacity for administering public affairs should put\r\n\u003cspan class=\"pb\"\u003e[75]\u003c/span\u003e\r\naside all hesitation, enter the race for public office,\r\nand take a hand in directing the government; for\r\nin no other way can a government be administered\r\nor greatness of spirit be made manifest. Statesmen,\r\ntoo, no less than philosophers\u0026mdash;perhaps even more\r\nso\u0026mdash;should carry with them that greatness of spirit\r\nand indifference to outward circumstances to which\r\nI so often refer, together with calm of soul and freedom\r\nfrom care, if they are to be free from worries\r\nand lead a dignified and self-consistent life. \u003cspan class=\"pn\" id=\"I.73\"\u003e73\u003c/span\u003e This is\r\neasier for the philosophers; as their life is less exposed\r\nto the assaults of fortune, their wants are fewer; and\r\nif any misfortune overtakes them, their fall is not so\r\ndisastrous. Not without reason, therefore, are stronger\r\nemotions aroused in those who engage in public life\r\nthan in those who live in retirement, and greater is\r\ntheir ambition for success; the more, therefore, do\r\nthey need to enjoy greatness of spirit and freedom\r\nfrom annoying cares.\u003c/p\u003e\r\n\r\n\u003cp\u003eIf anyone is entering public life, let him beware\r\nof thinking only of the honour that it brings; but\r\nlet him be sure also that he has the ability to\r\nsucceed. At the same time, let him take care not\r\nto lose heart too readily through discouragement nor\r\nyet to be over-confident through ambition. In a word,\r\nbefore undertaking any enterprise, careful preparation\r\nmust be made.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e74\u003c/span\u003e XXII. Sed cum plerique arbitrentur res bellicas\r\nmaiores esse quam urbanas, minuenda est haec\r\nopinio. Multi enim bella saepe quaesiverunt propter\r\ngloriae cupiditatem, atque id in magnis animis ingeniisque\r\nplerumque contingit, eoque magis, si\r\nsunt ad rem militarem apti et cupidi bellorum\r\ngerendorum; vere autem si volumus iudicare, multae\r\nres exstiterunt urbanae maiores clarioresque quam\r\nbellicae.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e75\u003c/span\u003e Quamvis enim Themistocles iure laudetur et sit\r\neius nomen quam Solonis illustrius citeturque Salamis\r\nclarissimae testis victoriae, quae anteponatur\r\nconsilio Solonis ei, quo primum constituit Areopagitas,\r\nnon minus praeclarum hoc quam illud iudicandum\r\nest; illud enim semel profuit, hoc semper proderit\r\ncivitati; hoc consilio leges Atheniensium, hoc maiorum\r\ninstituta servantur; et Themistocles quidem\r\nnihil dixerit, in quo ipse Areopagum adiuverit, at\r\nille vere a\u003ca name=\"FNanchor_85\" id=\"FNanchor_85\" href=\"#Footnote_85\" class=\"fnanchor\" title=\"a Edd.; not in MSS.; se adiutum A B H b, Edd.; adiuvit L1 c p; se adiutum ab illo dixerit (?) Themistocles L2.\"\u003e[68]\u003c/a\u003e se adiutum Themistoclem; est enim\r\nbellum gestum consilio senatus eius, qui a Solone\r\nerat constitutus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e76\u003c/span\u003e Licet eadem de Pausania Lysandroque dicere,\r\nquorum rebus gestis quamquam imperium Lacedaemoniis\r\npartum\u003ca name=\"FNanchor_86\" id=\"FNanchor_86\" href=\"#Footnote_86\" class=\"fnanchor\" title=\"L. partum Lambinus, Müller; partum L., Bt.; om. partum A1 B H L1 a b; L. dilatatum A2; dilatatum L. L2 c.\"\u003e[69]\u003c/a\u003e putatur, tamen ne minima quidem ex\r\nparte Lycurgi legibus et disciplinae conferendi sunt;\r\nquin etiam ob has ipsas causas et parentiores habuerunt\r\nexercitus et fortiores. Mihi quidem neque\r\npueris nobis M. Scaurus C. Mario neque, cum versaremur\r\nin re publica, Q. Catulus Cn. Pompeio\r\ncedere videbatur; parvi enim sunt foris arma, nisi\r\nest consilium domi; nec plus Africanus, singularis\r\net vir et imperator, in exscindenda Numantia rei\r\npublicae profuit quam eodem tempore P. Nasica\r\nprivatus, cum Ti. Gracchum interemit; quamquam\r\nhaec quidem res non solum ex domestica est ratione\r\n(attingit etiam bellicam, quoniam vi manuque confecta\r\nest), sed tamen id ipsum est gestum consilio urbano\r\nsine exercitu.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCic., de temp. suis, iii\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e77\u003c/span\u003e Illud autem optimum est, in quod invadi solere ab\r\nimprobis et invidis audio:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Cedant arma togae, concedat laurea laudi.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eUt enim alios omittam, nobis rem publicam gubernantibus\r\nnonne togae arma cesserunt? neque enim\r\npericulum in re publica fuit gravius umquam nec\r\nmaius otium. Ita consiliis diligentiaque nostra celeriter\r\nde manibus audacissimorum civium delapsa\r\narma ipsa ceciderunt. Quae res igitur gesta umquam\r\nin bello tanta? \u003cspan class=\"pn\"\u003e78\u003c/span\u003e qui triumphus conferendus? licet\r\nenim mihi, M. fili, apud te gloriari, ad quem et hereditas\r\nhuius gloriae et factorum imitatio pertinet.\r\nMihi quidem certe vir abundans bellicis laudibus,\r\nCn. Pompeius, multis audientibus hoc tribuit, ut\r\ndiceret frustra se triumphum tertium deportaturum\r\nfuisse, nisi meo in rem publicam beneficio, ubi triumpharet,\r\nesset habiturus.\u003c/p\u003e\r\n\r\n\u003cp\u003eSunt igitur domesticae fortitudines non inferiores\r\nmilitaribus; in quibus plus etiam quam in his operae\r\nstudiique ponendum est.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eVictories of war \u003ci\u003evs.\u003c/i\u003e victories of peace.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.74\"\u003e74\u003c/span\u003e XXII. Most people think that the achievements\r\nof war are more important than those of peace; but\r\nthis opinion needs to be corrected. For many men\r\nhave sought occasions for war from the mere ambition\r\nfor fame. This is notably the case with men\r\nof great spirit and natural ability, and it is the more\r\nlikely to happen, if they are adapted to a soldier\u0027s\r\n\u003cspan class=\"pb\"\u003e[77]\u003c/span\u003e\r\nlife and fond of warfare. But if we will face the\r\nfacts, we shall find that there have been many\r\ninstances of achievement in peace more important\r\nand no less renowned than in war.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThemistocles \u003ci\u003evs.\u003c/i\u003e Solon.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.75\"\u003e75\u003c/span\u003e However highly Themistocles, for example, may\r\nbe extolled\u0026mdash;and deservedly\u0026mdash;and however much\r\nmore illustrious his name may be than Solon\u0027s, and\r\nhowever much Salamis may be cited as witness of\r\nhis most glorious victory\u0026mdash;a victory glorified above\r\nSolon\u0027s statesmanship in instituting the Areopagus\u0026mdash;yet\r\nSolon\u0027s achievement is not to be accounted less\r\nillustrious than his. For Themistocles\u0027s victory served\r\nthe state once and only once; while Solon\u0027s work\r\nwill be of service for ever. For through his legislation\r\nthe laws of the Athenians and the institutions\r\nof their fathers are maintained. And while Themistocles\r\ncould not readily point to any instance in\r\nwhich he himself had rendered assistance to the\r\nAreopagus, the Areopagus might with justice assert\r\nthat Themistocles had received assistance from it;\r\nfor the war was directed by the counsels of that\r\nsenate which Solon had created.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePausanias and Lysander \u003ci\u003evs.\u003c/i\u003e Lycurgus.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.76\"\u003e76\u003c/span\u003e The same may be said of Pausanias and Lysander.\r\nAlthough it is thought that it was by their achievements\r\nthat Sparta gained her supremacy, yet these\r\nare not even remotely to be compared with the\r\nlegislation and discipline of Lycurgus. Nay, rather,\r\nit was due to these that Pausanias and Lysander had\r\narmies so brave and so well disciplined. For my own\r\npart, I do not consider that Marcus Scaurus was inferior\r\nto Gaius Marius, when I was a lad, or Quintus Catulus\r\nto Gnaeus Pompey, when I was engaged in public\r\nlife. For arms are of little value in the field unless\r\nthere is wise counsel at home. So, too, Africanus,\r\n\u003cspan class=\"pb\"\u003e[79]\u003c/span\u003e\r\nthough a great man and a soldier of extraordinary\r\nability, did no greater service to the state by destroying\r\nNumantia than was done at the same time by\r\nPublius Nasica, though not then clothed with official\r\nauthority, by removing Tiberius Gracchus. This\r\ndeed does not, to be sure, belong wholly to the domain\r\nof civil affairs; it partakes of the nature of war\r\nalso since it was effected by violence; but it was, for\r\nall that, executed as a political measure without the\r\nhelp of an army.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCicero\u0027s great victory.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.77\"\u003e77\u003c/span\u003e The whole truth, however, is in this verse, against\r\nwhich, I am told, the malicious and envious are wont\r\nto rail:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Yield, ye arms, to the toga; to civic praises,\u003ca name=\"FNanchor_87\" id=\"FNanchor_87\" href=\"#Footnote_87\" class=\"fnanchor\" title=\"The praises of Cicero for his overthrow of the conspiracy of Catiline.\"\u003e[R]\u003c/a\u003e ye laurels.\"\u003ca name=\"FNanchor_88\" id=\"FNanchor_88\" href=\"#Footnote_88\" class=\"fnanchor\" title=\"The laurels of the triumphant general.\"\u003e[S]\u003c/a\u003e\r\n\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eNot to mention other instances, did not arms yield\r\nto the toga, when I was at the helm of state? For\r\nnever was the republic in more serious peril, never\r\nwas peace more profound. Thus, as the result of my\r\ncounsels and my vigilance, their weapons slipped\r\nsuddenly from the hands of the most desperate\r\ntraitors\u0026mdash;dropped to the ground of their own accord!\r\nWhat achievement in war, then, was ever so great?\r\n\u003cspan class=\"pn\" id=\"I.78\"\u003e78\u003c/span\u003e What triumph can be compared with that? For I\r\nmay boast to you, my son Marcus; for to you belong\r\nthe inheritance of that glory of mine and the duty\r\nof imitating my deeds. And it was to me, too, that\r\nGnaeus Pompey, a hero crowned with the honours\r\nof war, paid this tribute in the hearing of many,\r\nwhen he said that his third triumph would have been\r\ngained in vain, if he were not to have through my\r\nservices to the state a place in which to celebrate\r\nit.\u003c/p\u003e\r\n\r\n\u003cp\u003eThere are, therefore, instances of civic courage\r\n\u003cspan class=\"pb\"\u003e[81]\u003c/span\u003e\r\nthat are not inferior to the courage of the soldier.\r\nNay, the former calls for even greater energy and\r\ngreater devotion than the latter.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e79\u003c/span\u003e XXIII. Omnino illud honestum, quod ex animo\r\nexcelso magnificoque quaerimus, animi efficitur, non\r\ncorporis viribus. Exercendum tamen corpus et ita\r\nafficiendum est, ut oboedire consilio rationique possit\r\nin exsequendis negotiis et in labore tolerando.\r\nHonestum autem id, quod exquirimus, totum est\r\npositum in animi cura et cogitatione; in quo non\r\nminorem utilitatem afferunt, qui togati rei publicae\r\npraesunt, quam qui bellum gerunt. Itaque eorum\r\nconsilio saepe aut non suscepta aut confecta bella\r\nsunt, non numquam etiam illata, ut M. Catonis\r\nbellum tertium Punicum, in quo etiam mortui valuit\r\nauctoritas. \u003cspan class=\"pn\"\u003e80\u003c/span\u003e Quare expetenda quidem magis est\r\ndecernendi ratio quam decertandi fortitudo, sed\r\ncavendum, ne id bellandi magis fuga quam utilitatis\r\nratione faciamus. Bellum autem ita suscipiatur, ut\r\nnihil aliud nisi pax quaesita videatur.\u003c/p\u003e\r\n\r\n\u003cp\u003eFortis vero animi et constantis est non perturbari\r\nin rebus asperis nec tumultuantem de gradu deici,\r\nut dicitur, sed praesenti animo uti et consilio nec a\r\nratione discedere.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e81\u003c/span\u003e Quamquam hoc animi, illud etiam ingenii magni\r\nest, praecipere cogitatione futura et aliquanto\u003ca name=\"FNanchor_89\" id=\"FNanchor_89\" href=\"#Footnote_89\" class=\"fnanchor\" title=\"aliquanto Edd.; aliquando MSS.\"\u003e[70]\u003c/a\u003e ante\r\nconstituere, quid accidere possit in utramque partem,\r\net quid agendum sit, cum quid evenerit, nec committere,\r\nut aliquando dicendum sit: \"Non putaram.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eHaec sunt opera magni animi et excelsi et prudentia\r\nconsilioque fidentis; temere autem in acie\r\nversari et manu cum hoste confligere immane quiddam\r\net beluarum simile est; sed cum tempus necessitasque\r\npostulat, decertandum manu est et mors\r\nservituti turpitudinique anteponenda.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003e(2) Physical courage.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.79\"\u003e79\u003c/span\u003e XXIII. That moral goodness which we look for in\r\na lofty, high-minded spirit is secured, of course, by\r\nmoral, not by physical, strength. And yet the body\r\nmust be trained and so disciplined that it can obey\r\nthe dictates of judgment and reason in attending\r\nto business and in enduring toil. But that moral\r\ngoodness which is our theme depends wholly upon\r\nthe thought and attention given to it by the mind.\r\nAnd in this way, the men who in a civil capacity\r\ndirect the affairs of the nation render no less important\r\nservice than they who conduct its wars: by their\r\nstatesmanship oftentimes wars are either averted or\r\nterminated; sometimes also they are declared. Upon\r\nMarcus Cato\u0027s counsel, for example, the Third Punic\r\nWar was undertaken, and in its conduct his influence\r\nwas dominant, even after he was dead. \u003cspan class=\"pn\" id=\"I.80\"\u003e80\u003c/span\u003e And so\r\ndiplomacy in the friendly settlement of controversies\r\nis more desirable than courage in settling them on\r\nthe battlefield; but we must be careful not to take\r\nthat course merely for the sake of avoiding war\r\nrather than for the sake of public expediency. War,\r\nhowever, should be undertaken in such a way as to\r\nmake it evident that it has no other object than to\r\nsecure peace.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut it takes a brave and resolute spirit not to be\r\ndisconcerted in times of difficulty or ruffled and\r\nthrown off one\u0027s feet, as the saying is, but to keep\r\none\u0027s presence of mind and one\u0027s self-possession and\r\nnot to swerve from the path of reason.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCourage and discretion.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.81\"\u003e81\u003c/span\u003e Now all this requires great personal courage; but\r\nit calls also for great intellectual ability by reflection\r\n\u003cspan class=\"pb\"\u003e[83]\u003c/span\u003e\r\nto anticipate the future, to discover some time in\r\nadvance what may happen whether for good or for\r\nill, and what must be done in any possible event, and\r\nnever to be reduced to having to say \"I had not\r\nthought of that.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eThese are the activities that mark a spirit, strong,\r\nhigh, and self-reliant in its prudence and wisdom.\r\nBut to mix rashly in the fray and to fight hand to\r\nhand with the enemy is but a barbarous and brutish\r\nkind of business. Yet when the stress of circumstances\r\ndemands it, we must gird on the sword and\r\nprefer death to slavery and disgrace.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cdiv class=\"sidenote\"\u003e\u003ca href=\"#I.74\"\u003eCh. XXII\u003c/a\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e82\u003c/span\u003e XXIV. De evertendis autem diripiendisque urbibus\r\nvalde considerandum est ne quid temere, ne quid crudeliter.\r\nIdque est magni viri, rebus agitatis punire\r\nsontes, multitudinem conservare, in omni fortuna\r\nrecta atque honesta retinere. Ut enim sunt, quem\r\nad modum supra dixi, qui urbanis rebus bellicas\r\nanteponant, sic reperias multos, quibus periculosa et\r\ncalida\u003ca name=\"FNanchor_90\" id=\"FNanchor_90\" href=\"#Footnote_90\" class=\"fnanchor\" title=\"calida Nonius, Edd.; callida MSS.\"\u003e[71]\u003c/a\u003e consilia quietis et cogitatis\u003ca name=\"FNanchor_91\" id=\"FNanchor_91\" href=\"#Footnote_91\" class=\"fnanchor\" title=\"consilia quietis et cogitatis Edd.; consilia et quietis et cogitationis A B H a b; consilia et quietis cogitationibus c p.\"\u003e[72]\u003c/a\u003e splendidiora et\r\nmaiora videantur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e83\u003c/span\u003e Nunquam omnino periculi fuga committendum est,\r\nut imbelles timidique videamur, sed fugiendum illud\r\netiam, ne offeramus nos periculis sine causa, quo esse\r\nnihil potest stultius. Quapropter in adeundis periculis\r\nconsuetudo imitanda medicorum est, qui leviter\r\naegrotantes leniter curant, gravioribus autem morbis\r\npericulosas curationes et ancipites adhibere coguntur.\r\nQuare in tranquillo tempestatem adversam\r\noptare dementis est, subvenire autem tempestati\r\nquavis ratione sapientis, eoque magis, si plus adipiscare\r\nre explicata boni quam addubitata mali.\u003c/p\u003e\r\n\r\n\u003cp\u003ePericulosae autem rerum actiones partim iis\u003ca name=\"FNanchor_92\" id=\"FNanchor_92\" href=\"#Footnote_92\" class=\"fnanchor\" title=\"iis Edd.; his MSS.\"\u003e[73]\u003c/a\u003e sunt,\r\nqui eas suscipiunt, partim rei publicae. Itemque\r\nalii de vita, alii de gloria et benivolentia civium in\r\ndiscrimen vocantur. Promptiores igitur debemus\r\nesse ad nostra pericula quam ad communia dimicareque\r\nparatius de honore et gloria quam de ceteris\r\ncommodis.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e84\u003c/span\u003e Inventi autem multi sunt, qui non modo pecuniam,\r\nsed etiam vitam profundere pro patria parati\r\nessent, iidem gloriae iacturam ne minimam quidem\r\nfacere vellent, ne re publica quidem postulante; ut\r\nCallicratidas, qui, cum Lacedaemoniorum dux fuisset\r\nPeloponnesiaco bello multaque fecisset egregie, vertit\r\nad extremum omnia, cum consilio non paruit\r\neorum, qui classem ab Arginusis removendam nec\r\ncum Atheniensibus dimicandum putabant; quibus\r\nille respondit Lacedaemonios classe illa amissa aliam\r\nparare posse, se fugere sine suo dedecore non posse.\r\nAtque haec quidem Lacedaemoniis\u003ca name=\"FNanchor_94\" id=\"FNanchor_94\" href=\"#Footnote_94\" class=\"fnanchor\" title=\"quidem Lacedaemoniis Edd., quidem de Lacedaemoniis MSS.\"\u003e[74]\u003c/a\u003e plaga mediocris,\r\nilla pestifera, qua, cum Cleombrotus invidiam timens\r\ntemere cum Epaminonda conflixisset Lacedaemoniorum\r\nopes corruerunt.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eAnn. xii, Vahlen\u003csup\u003e2\u003c/sup\u003e, 370-372\u003c/div\u003e\r\n\r\n\u003cp\u003eQuanto Q. Maximus melius! de quo Ennius:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eUnus homo nobis cunctando restituit rem.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNoenum rumores ponebat\u003ca name=\"FNanchor_95\" id=\"FNanchor_95\" href=\"#Footnote_95\" class=\"fnanchor\" title=\"Noenum rumores ponebat Lachmann (ad Lucr. III, 198); Non enim rumores ponebat MSS.; Non ponebat enim alii.\"\u003e[75]\u003c/a\u003e ante salutem.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eErgo postque magisque viri nunc gloria claret.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eQuod genus peccandi vitandum est etiam in rebus\r\nurbanis. Sunt enim, qui, quod sentiunt, etsi optimum\r\nsit, tamen invidiae metu non audeant\u003ca name=\"FNanchor_96\" id=\"FNanchor_96\" href=\"#Footnote_96\" class=\"fnanchor\" title=\"audeant Ernesti; audent MSS., Bt.1, Heine.\"\u003e[76]\u003c/a\u003e dicere.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.82\"\u003e82\u003c/span\u003e XXIV. As to destroying and plundering cities, let\r\nme say that great care should be taken that nothing\r\nbe done in reckless cruelty or wantonness. And it is\r\na great man\u0027s duty in troublous times to single out\r\nthe guilty for punishment, to spare the many, and in\r\nevery turn of fortune to hold to a true and honourable\r\ncourse. For whereas there are many, as I have\r\nsaid before, who place the achievements of war above\r\nthose of peace, so one may find many to whom\r\nadventurous, hot-headed counsels seem more brilliant\r\nand more impressive than calm and well-considered\r\nmeasures.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCourage in times of doubt and danger.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.83\"\u003e83\u003c/span\u003e We must, of course, never be guilty of seeming\r\ncowardly and craven in our avoidance of danger; but\r\nwe must also beware of exposing ourselves to danger\r\nneedlessly. Nothing can be more foolhardy than\r\nthat. Accordingly, in encountering danger we\r\nshould do as doctors do in their practice: in light\r\ncases of illness they give mild treatment; in cases of\r\ndangerous sickness they are compelled to apply\r\nhazardous and even desperate remedies. It is, therefore,\r\nonly a madman who, in a calm, would pray\r\n\u003cspan class=\"pb\"\u003e[85]\u003c/span\u003e\r\nfor a storm; a wise man\u0027s way is, when the storm\r\ndoes come, to withstand it with all the means at his\r\ncommand, and especially, when the advantages to\r\nbe expected in case of a successful issue are greater\r\nthan the hazards of the struggle.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePatriotism and self-sacrifice.\u003c/div\u003e\r\n\r\n\u003cp\u003eThe dangers attending great affairs of state fall\r\nsometimes upon those who undertake them, sometimes\r\nupon the state. In carrying out such enterprises,\r\nsome run the risk of losing their lives, others\r\ntheir reputation and the good-will of their fellow-citizens.\r\nIt is our duty, then, to be more ready to\r\nendanger our own than the public welfare and to\r\nhazard honour and glory more readily than other\r\nadvantages.\u003ca name=\"FNanchor_93\" id=\"FNanchor_93\" href=\"#Footnote_93\" class=\"fnanchor\" title=\"Such as the esteem and good-will of fellow-citizens; life, liberty, and the pursuit of happiness; the existence of the state and all the advantages it brings.\"\u003e[T]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.84\"\u003e84\u003c/span\u003e Many, on the other hand, have been found who\r\nwere ready to pour out not only their money but\r\ntheir lives for their country and yet would not\r\nconsent to make even the slightest sacrifice of personal\r\nglory\u0026mdash;even though the interests of their\r\ncountry demanded it. For example, when Callicratidas,\r\nas Spartan admiral in the Peloponnesian War,\r\nhad won many signal successes, he spoiled everything\r\nat the end by refusing to listen to the proposal\r\nof those who thought he ought to withdraw his fleet\r\nfrom the Arginusae and not to risk an engagement\r\nwith the Athenians. His answer to them was that\r\n\"the Spartans could build another fleet, if they lost\r\nthat one, but he could not retreat without dishonour\r\nto himself.\" And yet what he did dealt only a\r\nslight blow to Sparta; there was another which\r\nproved disastrous, when Cleombrotus in fear of criticism\r\nrecklessly went into battle against Epaminondas.\r\nIn consequence of that, the Spartan power\r\nfell.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[87]\u003c/span\u003e\r\nHow much better was the conduct of Quintus\r\nMaximus! Of him Ennius says:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"One man\u0026mdash;and he alone\u0026mdash;restored our state by delaying.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNot in the least did fame with him take precedence of safety;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eTherefore now does his glory shine bright, and it grows ever brighter.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eThis sort of offence\u003ca name=\"FNanchor_97\" id=\"FNanchor_97\" href=\"#Footnote_97\" class=\"fnanchor\" title=\"Sacrificing public interests to personal glory.\"\u003e[U]\u003c/a\u003e must be avoided no less in\r\npolitical life. For there are men who for fear of\r\ngiving offence do not dare to express their honest\r\nopinion, no matter how excellent.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e85\u003c/span\u003e XXV. Omnino qui rei publicae praefuturi sunt,\r\nduo Platonis praecepta teneant, \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eRep. i. 342 E\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e unum, ut utilitatem\r\ncivium sic tueantur, ut, quaecumque agunt, ad eam\r\nreferant obliti commodorum suorum, \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eRep. iv, 420 B\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e alterum, ut\r\ntotum corpus rei publicae curent, ne, dum partem\r\naliquam tuentur, reliquas deserant. Ut enim tutela,\r\nsic procuratio rei publicae ad eorum utilitatem, qui\r\ncommissi sunt, non ad eorum, quibus commissa est,\r\ngerenda est. Qui autem parti civium consulunt,\r\npartem neglegunt, rem perniciosissimam in civitatem\r\ninducunt, seditionem atque discordiam; ex quo\r\nevenit, ut alii populares, alii studiosi optimi cuiusque\r\nvideantur, pauci universorum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e86\u003c/span\u003e Hinc apud Atheniensis magnae discordiae, in\r\nnostra re publica non solum seditiones, sed etiam\r\npestifera bella civilia; quae gravis et fortis civis et\r\nin re publica dignus principatu fugiet atque oderit\r\ntradetque se totum rei publicae neque opes aut\r\npotentiam consectabitur totamque eam sic tuebitur,\r\nut omnibus consulat; nec vero criminibus falsis in\r\nodium aut invidiam quemquam vocabit omninoque\r\nita iustitiae honestatique adhaerescet, ut, dum ea\r\nconservet, quamvis graviter offendat mortemque\r\noppetat potius quam deserat illa, quae dixi.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eRep. vi, 488 B; 489 C\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e87\u003c/span\u003e Miserrima omnino est ambitio honorumque contentio,\r\nde qua praeclare apud eundem est Platonem,\r\n\"similiter facere eos, qui inter se contenderent, uter\r\npotius rem publicam administraret, ut si nautae certarent,\r\nquis eorum potissimum gubernaret.\" \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eRep. viii, 567 C; Leg. ix, 856 B\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Idemque\r\npraecipit, ut \"eos adversarios existimemus, qui\r\narma contra ferant, non eos, qui suo iudicio tueri\r\nrem publicam velint,\" qualis fuit inter P. Africanum\r\net Q. Metellum sine acerbitate dissensio.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e88\u003c/span\u003e Nec vero audiendi, qui graviter inimicis irascendum\r\nputabunt idque magnanimi et fortis viri esse\r\ncensebunt; nihil enim laudabilius, nihil magno et\r\npraeclaro viro dignius placabilitate atque clementia.\r\nIn liberis vero populis et in iuris aequabilitate exercenda\r\netiam est facilitas et altitudo animi, quae\r\ndicitur, ne, si irascamur aut intempestive accedentibus\r\naut impudenter rogantibus, in morositatem\r\ninutilem et odiosam incidamus. Et tamen ita probanda\r\nest mansuetudo atque clementia, ut adhibeatur\r\nrei publicae causa severitas, sine qua administrari\r\ncivitas non potest. Omnis autem et animadversio\r\net castigatio contumelia vacare debet neque ad eius,\r\nqui punitur\u003ca name=\"FNanchor_101\" id=\"FNanchor_101\" href=\"#Footnote_101\" class=\"fnanchor\" title=\"punitur Nonius, Edd.; punit a; puniet A B H b c.\"\u003e[77]\u003c/a\u003e aliquem aut verbis castigat,\u003ca name=\"FNanchor_102\" id=\"FNanchor_102\" href=\"#Footnote_102\" class=\"fnanchor\" title=\"castigat MSS.; fatigat Nonius, Orelli.\"\u003e[78]\u003c/a\u003e sed ad rei\r\npublicae utilitatem referri.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e89\u003c/span\u003e Cavendum est etiam, ne maior poena quam culpa\r\nsit, et ne isdem de causis alii plectantur, alii ne\r\nappellentur quidem. Prohibenda autem maxime\r\nest ira in puniendo; numquam enim, iratus qui accedet\r\nad poenam, mediocritatem illam tenebit, quae\r\nest inter nimium et parum, quae placet Peripateticis,\r\net recte placet, modo ne laudarent iracundiam et\r\ndicerent utiliter a natura datam. Illa vero omnibus\r\nin rebus repudianda est optandumque, ut ii, qui\r\npraesunt rei publicae, legum similes sint, quae ad\r\npuniendum non iracundia, sed aequitate dicuntur.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003ePublic administration must be free from\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.85\"\u003e85\u003c/span\u003e XXV. Those who propose to take charge of the\r\naffairs of government should not fail to remember two\r\nof Plato\u0027s rules: first, to keep the good of the people\r\nso clearly in view that regardless of their own interests\r\nthey will make their every action conform to\r\nthat; second, to care for the welfare of the whole\r\nbody politic and not in serving the interests of some\r\none party to betray the rest. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(1) partisanship,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For the administration\r\nof the government, like the office of a trustee,\r\nmust be conducted for the benefit of those entrusted\r\nto one\u0027s care, not of those to whom it is entrusted.\r\nNow, those who care for the interests of a part of\r\nthe citizens and neglect another part, introduce\r\ninto the civil service a dangerous element\u0026mdash;dissension\r\nand party strife. The result is that some\r\nare found to be loyal supporters of the democratic,\r\nothers of the aristocratic party, and few of the nation\r\nas a whole.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.86\"\u003e86\u003c/span\u003e As a result of this party spirit bitter strife arose\r\nat Athens,\u003ca name=\"FNanchor_98\" id=\"FNanchor_98\" href=\"#Footnote_98\" class=\"fnanchor\" title=\"From the death of Pericles on.\"\u003e[V]\u003c/a\u003e and in our own country not only dissensions\u003ca name=\"FNanchor_99\" id=\"FNanchor_99\" href=\"#Footnote_99\" class=\"fnanchor\" title=\"Such as the conspiracy of Catiline.\"\u003e[W]\u003c/a\u003e\r\nbut also disastrous civil wars\u003ca name=\"FNanchor_100\" id=\"FNanchor_100\" href=\"#Footnote_100\" class=\"fnanchor\" title=\"The civil wars of Marius and Sulla, Caesar and Pompey.\"\u003e[X]\u003c/a\u003e broke out.\r\n\u003cspan class=\"pb\"\u003e[89]\u003c/span\u003e\r\nAll this the citizen who is patriotic, brave, and worthy\r\nof a leading place in the state will shun with abhorrence;\r\nhe will dedicate himself unreservedly to his\r\ncountry, without aiming at influence or power for\r\nhimself; and he will devote himself to the state in\r\nits entirety in such a way as to further the interests\r\nof all. Besides, he will not expose anyone to hatred\r\nor disrepute by groundless charges, but he will\r\nsurely cleave to justice and honour so closely that he\r\nwill submit to any loss, however heavy, rather than\r\nbe untrue to them, and will face death itself rather\r\nthan renounce them.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) self-seeking,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.87\"\u003e87\u003c/span\u003e A most wretched custom, assuredly, is our electioneering\r\nand scrambling for office. Concerning\r\nthis also we find a fine thought in Plato: \"Those\r\nwho compete against one another,\" he says, \"to see\r\nwhich of two candidates shall administer the government,\r\nare like sailors quarrelling as to which one of\r\nthem shall do the steering.\" And he likewise lays\r\ndown the rule that we should regard only those as\r\nadversaries who take up arms against the state, not\r\nthose who strive to have the government administered\r\naccording to their convictions. This was the\r\nspirit of the disagreement between Publius Africanus\r\nand Quintus Metellus: there was in it no trace of\r\nrancour.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) vindictiveness,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.88\"\u003e88\u003c/span\u003e Neither must we listen to those who think that\r\none should indulge in violent anger against one\u0027s\r\npolitical enemies and imagine that such is the\r\nattitude of a great-spirited, brave man. For\r\nnothing is more commendable, nothing more\r\nbecoming in a pre-eminently great man than courtesy\r\nand forbearance. Indeed, in a free people,\r\nwhere all enjoy equal rights before the law, we\r\n\u003cspan class=\"pb\"\u003e[91]\u003c/span\u003e\r\nmust school ourselves to affability and what is called\r\n\"mental poise\"\u003ca name=\"FNanchor_103\" id=\"FNanchor_103\" href=\"#Footnote_103\" class=\"fnanchor\" title=\"The quality elsewhere expressed by Cicero with βαθύτης–\u0027depth,\u0027 \u0027reserve,\u0027 the art of concealing and controlling one\u0027s feelings under an outward serenity of manner.\"\u003e[Y]\u003c/a\u003e; for if we are irritated when people\r\nintrude upon us at unseasonable hours or make unreasonable\r\nrequests, we shall develop a sour, churlish\r\ntemper, prejudicial to ourselves and offensive to\r\nothers. And yet gentleness of spirit and forbearance\r\nare to be commended only with the understanding\r\nthat strictness may be exercised for the\r\ngood of the state; for without that, the government\r\ncannot be well administered. On the other\r\nhand, if punishment or correction must be administered,\r\nit need not be insulting; it ought to have\r\nregard to the welfare of the state, not to the personal\r\nsatisfaction of the man who administers the punishment\r\nor reproof.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(4) anger.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.89\"\u003e89\u003c/span\u003e We should take care also that the punishment\r\nshall not be out of proportion to the offence, and\r\nthat some shall not be chastised for the same fault\r\nfor which others are not even called to account. In\r\nadministering punishment it is above all necessary\r\nto allow no trace of anger. For if anyone proceeds\r\nin a passion to inflict punishment, he will never\r\nobserve that happy mean which lies between excess\r\nand defect. This doctrine of the mean is approved\r\nby the Peripatetics\u0026mdash;and wisely approved, if only\r\nthey did not speak in praise of anger and tell us\r\nthat it is a gift bestowed on us by Nature for a good\r\npurpose. But in reality, anger is in every circumstance\r\nto be eradicated; and it is to be desired that\r\nthey who administer the government should be like\r\nthe laws, which are led to inflict punishment not by\r\nwrath but by justice.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e90\u003c/span\u003e XXVI. Atque etiam in rebus prosperis et ad\r\nvoluntatem nostram fluentibus superbiam magnopere,\r\nfastidium arrogantiamque fugiamus. Nam ut\r\nadversas res, sic secundas immoderate ferre levitatis\r\nest, praeclaraque est aequabilitas in omni vita et\r\nidem semper vultus eademque frons, ut de Socrate\r\nitemque\u003ca name=\"FNanchor_104\" id=\"FNanchor_104\" href=\"#Footnote_104\" class=\"fnanchor\" title=\"itemque H2 a, Edd.; idemque A B H1 L b c.\"\u003e[79]\u003c/a\u003e de C. Laelio accepimus.\u003ca name=\"FNanchor_105\" id=\"FNanchor_105\" href=\"#Footnote_105\" class=\"fnanchor\" title=\"accepimus B2 a c, Edd.; accipimus A B1 H b.\"\u003e[80]\u003c/a\u003e Philippum quidem,\r\nMacedonum regem, rebus gestis et gloria\r\nsuperatum a filio, facilitate et humanitate video\r\nsuperiorem fuisse; itaque alter semper magnus, alter\r\nsaepe turpissimus; ut recte praecipere videantur,\r\nqui monent, ut, quanto superiores simus, tanto nos\r\ngeramus summissius. Panaetius quidem Africanum,\r\nauditorem et familiarem suum, solitum ait dicere,\r\n\"ut equos propter crebras contentiones proeliorum\r\nferocitate exsultantes domitoribus tradere soleant,\r\nut iis\u003ca name=\"FNanchor_106\" id=\"FNanchor_106\" href=\"#Footnote_106\" class=\"fnanchor\" title=\"iis Edd.; his MSS.\"\u003e[81]\u003c/a\u003e facilioribus possint uti, sic homines secundis\r\nrebus effrenatos sibique praefidentes tamquam in\r\ngyrum rationis et doctrinae duci oportere, ut\r\nperspicerent rerum humanarum imbecillitatem varietatemque\r\nfortunae.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e91\u003c/span\u003e Atque etiam in secundissimis rebus maxime est\r\nutendum consilio amicorum iisque maior etiam quam\r\nante tribuenda auctoritas. Isdemque temporibus\r\ncavendum est, ne assentatoribus patefaciamus auris\r\nneve\u003ca name=\"FNanchor_107\" id=\"FNanchor_107\" href=\"#Footnote_107\" class=\"fnanchor\" title=\"neve Nonius, Edd.; nec MSS.\"\u003e[82]\u003c/a\u003e adulari nos sinamus, in quo falli facile est;\r\ntales enim nos esse putamus, ut iure laudemur; ex\r\nquo nascuntur innumerabilia peccata, cum homines\r\ninflati opinionibus turpiter irridentur et in maximis\r\nversantur erroribus.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed haec quidem hactenus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e92\u003c/span\u003e Illud autem sic est iudicandum, maximas geri res\r\net maximi animi ab iis,\u003ca name=\"FNanchor_108\" id=\"FNanchor_108\" href=\"#Footnote_108\" class=\"fnanchor\" title=\"iis Edd.; his MSS.\"\u003e[83]\u003c/a\u003e qui res publicas regant,\r\nquod earum administratio latissime pateat ad plurimosque\r\npertineat; esse autem magni animi et fuisse\r\nmultos etiam in vita otiosa, qui aut investigarent\r\naut conarentur magna quaedam seseque suarum\r\nrerum finibus continerent aut interiecti inter philosophos\r\net eos, qui rem publicam administrarent,\r\ndelectarentur re sua familiari non eam quidem omni\r\nratione exaggerantes neque excludentes ab eius usu\r\nsuos potiusque et amicis impertientes et rei publicae,\r\nsi quando usus esset. Quae primum bene parta\u003ca name=\"FNanchor_109\" id=\"FNanchor_109\" href=\"#Footnote_109\" class=\"fnanchor\" title=\"parta B1, Edd.; parata A B2 H L a b c.\"\u003e[84]\u003c/a\u003e sit\r\nnullo neque turpi quaestu neque odioso, deinde\r\naugeatur ratione, diligentia, parsimonia,\u003ca name=\"FNanchor_110\" id=\"FNanchor_110\" href=\"#Footnote_110\" class=\"fnanchor\" title=\"deinde … parsimonia Edd., after Unger, transpose; in MSS. it follows_tum … pareat.\"\u003e[85]\u003c/a\u003e tum quam\r\nplurimis, modo dignis, se utilem praebeat nec\r\nlibidini potius luxuriaeque quam liberalitati et beneficentiae\r\npareat.\u003c/p\u003e\r\n\r\n\u003cp\u003eHaec praescripta servantem licet magnifice, graviter\r\nanimoseque vivere atque etiam simpliciter,\r\nfideliter,† vere hominum amice.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eFortitude in prosperity.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.90\"\u003e90\u003c/span\u003e XXVI. Again, when fortune smiles and the stream\r\nof life flows according to our wishes, let us diligently\r\n\u003cspan class=\"pb\"\u003e[93]\u003c/span\u003e\r\navoid all arrogance, haughtiness, and pride. For it\r\nis as much a sign of weakness to give way to one\u0027s\r\nfeelings in success as it is in adversity. But it\r\nis a fine thing to keep an unruffled temper, an unchanging\r\nmien, and the same cast of countenance\r\nin every condition of life; this, history tells us,\r\nwas characteristic of Socrates and no less of Gaius\r\nLaelius. Philip, king of Macedon, I observe, however\r\nsurpassed by his son in achievements and fame,\r\nwas superior to him in affability and refinement.\r\nPhilip, accordingly, was always great; Alexander,\r\noften infamously bad. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eHumility.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e There seems to be sound\r\nadvice, therefore, in this word of warning: \"The\r\nhigher we are placed, the more humbly should we\r\nwalk.\" Panaetius tells us that Africanus, his pupil\r\nand friend, used to say: \"As, when horses have\r\nbecome mettlesome and unmanageable on account\r\nof their frequent participation in battles, their\r\nowners put them in the hands of trainers to make\r\nthem more tractable; so men, who through prosperity\r\nhave become restive and over self-confident,\r\nought to be put into the training-ring, so to speak,\r\nof reason and learning, that they may be brought to\r\ncomprehend the frailty of human affairs and the\r\nfickleness of fortune.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.91\"\u003e91\u003c/span\u003e The greater our prosperity, moreover, the more\r\nshould we seek the counsel of friends, and the\r\ngreater the heed that should be given to their\r\nadvice. Under such circumstances also we must\r\nbeware of lending an ear to sycophants or allowing\r\nthem to impose upon us with their flattery. For\r\nit is easy in this way to deceive ourselves, since\r\nwe thus come to think ourselves duly entitled to\r\npraise; and to this frame of mind a thousand delusions\r\n\u003cspan class=\"pb\"\u003e[95]\u003c/span\u003e\r\nmay be traced, when men are puffed up with conceit\r\nand expose themselves to ignominy and ridicule by\r\ncommitting the most egregious blunders.\u003c/p\u003e\r\n\r\n\u003cp\u003eSo much for this subject.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eGreatness of mind in public and in private life.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.92\"\u003e92\u003c/span\u003e To revert to the original question\u003ca name=\"FNanchor_111\" id=\"FNanchor_111\" href=\"#Footnote_111\" class=\"fnanchor\" title=\"§ 70.\"\u003e[Z]\u003c/a\u003e\u0026mdash;we must\r\ndecide that the most important activities, those\r\nmost indicative of a great spirit, are performed by\r\nthe men who direct the affairs of nations; for such\r\npublic activities have the widest scope and touch\r\nthe lives of the most people. But even in the life\r\nof retirement there are and there have been many\r\nhigh-souled men who have been engaged in important\r\ninquiries or embarked on most important\r\nenterprises and yet kept themselves within the\r\nlimits of their own affairs; or, taking a middle\r\ncourse between philosophers on the one hand and\r\nstatesmen on the other, they were content with\r\nmanaging their own property\u0026mdash;not increasing it by\r\nany and every means nor debarring their kindred\r\nfrom the enjoyment of it, but rather, if ever there\r\nwere need, sharing it with their friends and with\r\nthe state. Only let it, in the first place, be honestly\r\nacquired, by the use of no dishonest or fraudulent\r\nmeans; let it, in the second place, increase by\r\nwisdom, industry, and thrift; and, finally, let it\r\nbe made available for the use of as many as possible\r\n(if only they are worthy) and be at the service of\r\ngenerosity and beneficence rather than of sensuality\r\nand excess.\u003c/p\u003e\r\n\r\n\u003cp\u003eBy observing these rules, one may live in magnificence,\r\ndignity, and independence, and yet in honour,\r\ntruth and charity toward all.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e93\u003c/span\u003e XXVII. Sequitur, ut de una reliqua parte\r\nhonestatis dicendum sit, in qua verecundia et quasi\r\nquidam ornatus vitae, temperantia et modestia\r\nomnisque sedatio perturbationum animi et rerum\r\nmodus cernitur. Hoc loco continetur id, quod dici\r\nLatine decorum potest; Graece enim πρέπον dicitur.\r\nHuius\u003ca name=\"FNanchor_112\" id=\"FNanchor_112\" href=\"#Footnote_112\" class=\"fnanchor\" title=\"dicitur. Huius Edd.; dicitur decorum. huius MSS.\"\u003e[86]\u003c/a\u003e vis ea est, ut ab honesto non queat\r\nseparari; \u003cspan class=\"pn\"\u003e94\u003c/span\u003e nam et, quod decet, honestum est et,\r\nquod honestum est, decet; qualis autem differentia\r\nsit honesti et decori, facilius intellegi quam explanari\r\npotest. Quicquid est enim, quod deceat, id tum\r\napparet, cum antegressa est honestas. Itaque non\r\nsolum in hac parte honestatis, de qua hoc loco\r\ndisserendum est, sed etiam in tribus superioribus\r\nquid deceat apparet. Nam et ratione uti atque\r\noratione prudenter et agere, quod agas, considerate\r\nomnique in re quid sit veri videre et tueri decet,\r\ncontraque falli, errare, labi, decipi tam dedecet\r\nquam delirare et mente esse captum; et iusta omnia\r\ndecora sunt, iniusta contra, ut turpia, sic indecora.\u003c/p\u003e\r\n\r\n\u003cp\u003eSimilis est ratio fortitudinis. Quod enim viriliter\r\nanimoque magno fit, id dignum viro et decorum\r\nvidetur, quod contra, id ut turpe, sic indecorum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e95\u003c/span\u003e Quare pertinet quidem ad omnem honestatem\r\nhoc, quod dico, decorum, et ita pertinet, ut non\r\nrecondita quadam ratione cernatur, sed sit in\r\npromptu. Est enim quiddam, idque intellegitur\r\nin omni virtute, quod deceat; quod cogitatione\r\nmagis a virtute potest quam re separari. Ut venustas\r\net pulchritudo corporis secerni non potest a\r\nvaletudine, sic hoc, de quo loquimur, decorum totum\r\nillud quidem est cum virtute confusum, sed mente\r\net cogitatione distinguitur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e96\u003c/span\u003e Est autem eius discriptio\u003ca name=\"FNanchor_114\" id=\"FNanchor_114\" href=\"#Footnote_114\" class=\"fnanchor\" title=\"discriptio b, Edd.; descriptio A B H a; distinctio L c.\"\u003e[87]\u003c/a\u003e duplex; nam et generale\r\nquoddam decorum intellegimus, quod in omni\r\nhonestate versatur, et aliud huic subiectum, quod\r\npertinet ad singulas partes honestatis. Atque illud\r\nsuperius sic fere definiri solet: decorum id esse,\r\nquod consentaneum sit hominis excellentiae in eo, in\r\nquo natura eius a reliquis animantibus differat.\r\nQuae autem pars subiecta generi est, eam sic definiunt,\r\nut id decorum velint esse, quod ita naturae\r\nconsentaneum sit, ut in eo moderatio et temperantia\r\nappareat cum specie quadam liberali.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eD. Temperance.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.93\"\u003e93\u003c/span\u003e XXVII. We have next to discuss the one remaining\r\ndivision of moral rectitude. That is the one\r\n\u003cspan class=\"pb\"\u003e[97]\u003c/span\u003e\r\nin which we find considerateness and self-control,\r\nwhich give, as it were, a sort of polish to life; it\r\nembraces also temperance, complete subjection of\r\nall the passions, and moderation in all things.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003ePropriety.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nUnder this head is further included what, in Latin,\r\nmay be called \u003ci lang=\"la\" xml:lang=\"la\"\u003edecorum\u003c/i\u003e\u003ca name=\"FNanchor_113\" id=\"FNanchor_113\" href=\"#Footnote_113\" class=\"fnanchor\" title=\"Decorum Cicero\u0027s attempt to translate πρέπον, means an appreciation of the fitness of things, propriety in inward feeling or outward appearance, in speech, behaviour, dress, etc. Decorum is as difficult to translate into English as πρέπον is to reproduce in Latin; as an adjective, it is here rendered by \u0027proper,\u0027 as a noun, by \u0027propriety.\u0027\"\u003e[AA]\u003c/a\u003e (propriety); for in Greek\r\nit is called πρέπον.\u003ca name=\"FNanchor_113a\" id=\"FNanchor_113a\" href=\"#Footnote_113\" class=\"fnanchor\"\u003e[AA]\u003c/a\u003e Such is its essential nature,\r\nthat it is inseparable from moral goodness; \u003cspan class=\"pn\" id=\"I.94\"\u003e94\u003c/span\u003e for what\r\nis proper is morally right, and what is morally right\r\nis proper. The nature of the difference between\r\nmorality and propriety can be more easily felt than\r\nexpressed. For whatever propriety may be, it is\r\nmanifested only when there is pre-existing moral\r\nrectitude. And so, not only in this division of moral\r\nrectitude which we have now to discuss but also in\r\nthe three preceding divisions, it is clearly brought out\r\nwhat propriety is. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003ePropriety and the Cardinal Virtues.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For to employ reason and speech\r\nrationally, to do with careful consideration whatever\r\none does, and in everything to discern the\r\ntruth and to uphold it\u0026mdash;that is proper. To be\r\nmistaken, on the other hand, to miss the truth,\r\nto fall into error, to be led astray\u0026mdash;that is as\r\nimproper as to be deranged and lose one\u0027s mind.\r\nAnd all things just are proper; all things unjust,\r\nlike all things immoral, are improper.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe relation of propriety to fortitude is similar.\r\nWhat is done in a manly and courageous spirit seems\r\nbecoming to a man and proper; what is done in a\r\ncontrary fashion is at once immoral and improper.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.95\"\u003e95\u003c/span\u003e This propriety, therefore, of which I am speaking\r\nbelongs to each division of moral rectitude;\r\nand its relation to the cardinal virtues is so close,\r\nthat it is perfectly self-evident and does not require\r\nany abstruse process of reasoning to see it. For\r\n\u003cspan class=\"pb\"\u003e[99]\u003c/span\u003e\r\nthere is a certain element of propriety perceptible\r\nin every act of moral rectitude; and this can be\r\nseparated from virtue theoretically better than it\r\ncan be practically. As comeliness and beauty of\r\nperson are inseparable from the notion of health,\r\nso this propriety of which we are speaking, while\r\nin fact completely blended with virtue, is mentally\r\nand theoretically distinguishable from it.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePropriety defined.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.96\"\u003e96\u003c/span\u003e The classification of propriety, moreover, is twofold:\r\n(1) we assume a general sort of propriety, which\r\nis found in moral goodness as a whole; then (2)\r\nthere is another propriety, subordinate to this, which\r\nbelongs to the several divisions of moral goodness.\r\nThe former is usually defined somewhat as follows:\r\n\"Propriety is that which harmonizes with man\u0027s\r\nsuperiority in those respects in which his nature\r\ndiffers from that of the rest of the animal creation.\"\r\nAnd they so define the special type of propriety\r\nwhich is subordinate to the general notion, that\r\nthey represent it to be that propriety which\r\nharmonizes with nature, in the sense that it\r\nmanifestly embraces temperance and self-control,\r\ntogether with a certain deportment such as becomes\r\na gentleman.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cdiv class=\"sidenote\"\u003eCic., Or. xxii, 71\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e97\u003c/span\u003e XXVIII. Haec ita intellegi possumus existimare\r\nex eo decoro, quod poëtae sequuntur; de quo alio\r\nloco plura dici solent. Sed tum\u003ca name=\"FNanchor_115\" id=\"FNanchor_115\" href=\"#Footnote_115\" class=\"fnanchor\" title=\"Sed tum L c, Edd.; sed ut tum A B H b.\"\u003e[88]\u003c/a\u003e servare illud poëtas,\r\nquod deceat, dicimus, cum id, quod quaque\r\npersona dignum est, et fit et dicitur; ut, si Aeacus\r\naut Minos diceret:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eAttius, Atreus, Ribbeck\u003csup\u003e2\u003c/sup\u003e, 203\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eóderint, dum métuant,\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eaut:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eIbid., 226\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003enatís sepulchro ipse ést parens,\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eindecorum videretur, quod eos fuisse iustos accepimus;\r\nat Atreo dicente plausus excitantur; est enim\r\ndigna persona oratio. Sed poëtae, quid quemque\r\ndeceat, ex persona iudicabunt; nobis autem personam\r\nimposuit ipsa natura magna cum excellentia\r\npraestantiaque animantium reliquarum.\u003ca name=\"FNanchor_116\" id=\"FNanchor_116\" href=\"#Footnote_116\" class=\"fnanchor\" title=\"reliquarum A1 B1 H a b; reliquorum A2 B2 c.\"\u003e[89]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e98\u003c/span\u003e Quocirca poëtae in magna varietate personarum,\r\netiam vitiosis quid conveniat et quid deceat, videbunt,\r\nnobis autem cum a natura constantiae, moderationis,\r\ntemperantiae, verecundiae partes datae sint,\r\ncumque eadem natura doceat non neglegere, quem\r\nad modum nos adversus homines geramus, efficitur,\r\nut et illud, quod ad omnem honestatem pertinet,\r\ndecorum quam late fusum sit, appareat et hoc, quod\r\nspectatur in uno quoque genere virtutis. Ut enim\r\npulchritudo corporis apta compositione membrorum\r\nmovet oculos et delectat hoc ipso, quod inter se\r\nomnes partes cum quodam lepore consentiunt, sic\r\nhoc decorum, quod elucet in vita, movet approbationem\r\neorum, quibuscum vivitur, ordine et constantia\r\net moderatione dictorum omnium atque\r\nfactorum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e99\u003c/span\u003e Adhibenda est igitur quaedam reverentia adversus\r\nhomines et optimi cuiusque et reliquorum. Nam\r\nneglegere, quid de se quisque sentiat, non solum arrogantis\r\nest, sed etiam omnino dissoluti. Est autem, quod\r\ndifferat in hominum ratione habenda inter iustitiam\r\net verecundiam. Iustitiae partes sunt non violare\r\nhomines, verecundiae non offendere; in quo maxime\r\nvis perspicitur decori.\u003c/p\u003e\r\n\r\n\u003cp\u003eHis igitur expositis, quale sit id, quod decere\r\ndicimus, intellectum puto.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e100\u003c/span\u003e Officium autem, quod ab eo ducitur, hanc primum\r\nhabet viam, quae deducit ad convenientiam conservationemque\r\nnaturae; quam si sequemur ducem,\r\nnumquam aberrabimus sequemurque et id, quod\r\nacutum et perspicax natura est, et id, quod ad hominum\r\nconsociationem accommodatum, et id, quod\r\nvehemens atque forte. Sed maxima vis decori in\r\nhac inest parte, de qua disputamus; neque enim\r\nsolum corporis, qui ad naturam apti sunt, sed multo\r\netiam magis animi motus probandi, qui item ad\r\nnaturam accommodati sunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e101\u003c/span\u003e Duplex est enim vis animorum atque natura;\u003ca name=\"FNanchor_117\" id=\"FNanchor_117\" href=\"#Footnote_117\" class=\"fnanchor\" title=\"natura Edd.; naturae MSS.\"\u003e[90]\u003c/a\u003e\r\nuna pars in appetitu posita est, quae est ὁρμή Graece,\r\nquae hominem huc et illuc rapit, altera in ratione,\r\nquae docet et\u003ca name=\"FNanchor_118\" id=\"FNanchor_118\" href=\"#Footnote_118\" class=\"fnanchor\" title=\"et L c, Edd.; not in A B H b.\"\u003e[91]\u003c/a\u003e explanat, quid faciendum fugiendumque\u003ca name=\"FNanchor_119\" id=\"FNanchor_119\" href=\"#Footnote_119\" class=\"fnanchor\" title=\"fugiendumque A B H a b; fugiendumve L c p.\"\u003e[92]\u003c/a\u003e\r\nsit. Ita fit, ut ratio praesit, appetitus obtemperet.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003ePoetic propriety.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.97\"\u003e97\u003c/span\u003e XXVIII. That this is the common acceptation of\r\npropriety we may infer from that propriety which\r\npoets aim to secure. Concerning that, I have occasion\r\nto say more in another connection. Now,\r\nwe say that the poets observe propriety, when every\r\nword or action is in accord with each individual\r\ncharacter. For example, if Aeacus or Minos said:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Let them hate, if only they fear,\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eor:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"The father is himself his children\u0027s tomb,\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[101]\u003c/span\u003e\r\nthat would seem improper, because we are told that\r\nthey were just men. But when Atreus speaks those\r\nlines, they call forth applause; for the sentiment is\r\nin keeping with the character. But it will rest\r\nwith the poets to decide, according to the individual\r\ncharacters, what is proper for each; but to us Nature\r\nherself has assigned a character of surpassing excellence,\r\nfar superior to that of all other living creatures,\r\nand in accordance with that we shall have to\r\ndecide what propriety requires.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.98\"\u003e98\u003c/span\u003e The poets will observe, therefore, amid a great\r\nvariety of characters, what is suitable and proper\r\nfor all\u0026mdash;even for the bad. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eMoral propriety.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But to us Nature\r\nhas assigned the rôles of steadfastness, temperance,\r\nself-control, and considerateness of others; Nature\r\nalso teaches us not to be careless in our behaviour\r\ntowards our fellow-men. Hence we may clearly see\r\nhow wide is the application not only of that propriety\r\nwhich is essential to moral rectitude in\r\ngeneral, but also of the special propriety which is\r\ndisplayed in each particular subdivision of virtue.\r\nFor, as physical beauty with harmonious symmetry\r\nof the limbs engages the attention and delights the\r\neye, for the very reason that all the parts combine\r\nin harmony and grace, so this propriety, which\r\nshines out in our conduct, engages the approbation\r\nof our fellow-men by the order, consistency, and\r\nself-control it imposes upon every word and deed.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eConsiderateness.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.99\"\u003e99\u003c/span\u003e We should, therefore, in our dealings with people\r\nshow what I may almost call reverence toward all\r\nmen\u0026mdash;not only toward the men who are the best, but\r\ntoward others as well. For indifference to public\r\nopinion implies not merely self-sufficiency, but even\r\ntotal lack of principle. There is, too, a difference between\r\n\u003cspan class=\"pb\"\u003e[103]\u003c/span\u003e\r\njustice and considerateness in one\u0027s relations\r\nto one\u0027s fellow-men. It is the function of justice\r\nnot to do wrong to one\u0027s fellow-men; of considerateness,\r\nnot to wound their feelings; and in this the\r\nessence of propriety is best seen.\u003c/p\u003e\r\n\r\n\u003cp\u003eWith the foregoing exposition, I think it is clear\r\nwhat the nature is of what we term propriety.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eDuties prescribed by propriety:\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.100\"\u003e100\u003c/span\u003e Further, as to the duty which has its source in\r\npropriety, the first road on which it conducts us\r\nleads to harmony with Nature and the faithful observance\r\nof her laws. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(1) Follow Nature,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e If we follow Nature as our\r\nguide, we shall never go astray, but we shall be\r\npursuing that which is in its nature clear-sighted\r\nand penetrating (Wisdom), that which is adapted to\r\npromote and strengthen society (Justice), and that\r\nwhich is strong and courageous (Fortitude). But\r\nthe very essence of propriety is found in the division\r\nof virtue which is now under discussion (Temperance).\r\nFor it is only when they agree with Nature\u0027s\r\nlaws that we should give our approval to the movements\r\nnot only of the body, but still more of the\r\nspirit.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) subject appetite to reason.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.101\"\u003e101\u003c/span\u003e Now we find that the essential activity of the\r\nspirit is twofold: one force is appetite (that is, ὁρμή,\r\nin Greek), which impels a man this way and that;\r\nthe other is reason, which teaches and explains\r\nwhat should be done and what should be left undone.\r\nThe result is that reason commands, appetite obeys.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXXIX. Omnis autem actio vacare debet temeritate\r\net neglegentia nec vero agere quicquam,\r\ncuius non possit causam probabilem reddere; haec\r\nest enim fere discriptio\u003ca name=\"FNanchor_120\" id=\"FNanchor_120\" href=\"#Footnote_120\" class=\"fnanchor\" title=\"discriptio B H, Bt.1; descriptio A L a b c, Bt.2, Müller, Heine.\"\u003e[93]\u003c/a\u003e officii.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e102\u003c/span\u003e Efficiendum autem est, ut appetitus rationi\r\noboediant eamque neque praecurrant nec propter\r\npigritiam aut ignaviam deserant sintque tranquilli\r\natque omni animi perturbatione careant; ex quo\r\nelucebit omnis constantia omnisque moderatio. Nam\r\nqui appetitus longius evagantur et tamquam exsultantes\r\nsive cupiendo sive fugiendo non satis a\r\nratione retinentur, ii\u003ca name=\"FNanchor_121\" id=\"FNanchor_121\" href=\"#Footnote_121\" class=\"fnanchor\" title=\"ii Edd.; hi a; hii H; hij c.\"\u003e[94]\u003c/a\u003e sine dubio finem et modum\r\ntranseunt; relinquunt enim et abiciunt oboedientiam\r\nnec rationi parent, cui sunt subiecti lege naturae;\r\na quibus non modo animi perturbantur, sed etiam\r\ncorpora. Licet ora ipsa cernere iratorum aut eorum,\r\nqui aut libidine aliqua aut metu commoti sunt aut\r\nvoluptate nimia gestiunt; quorum omnium voltus,\r\nvoces, motus statusque mutantur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e103\u003c/span\u003e Ex quibus illud intellegitur, ut ad officii formam\r\nrevertamur, appetitus omnes contrahendos sedandosque\r\nesse excitandamque animadversionem et\r\ndiligentiam, ut ne quid temere ac fortuito, inconsiderate\r\nneglegenterque agamus. Neque enim ita\r\ngenerati a natura sumus, ut ad ludum et iocum facti\r\nesse videamur, ad severitatem potius et ad quaedam\r\nstudia graviora atque maiora. Ludo autem et ioco\r\nuti illo quidem licet, sed sicut somno et quietibus\r\nceteris tum, cum gravibus seriisque rebus satis\r\nfecerimus. Ipsumque genus iocandi non profusum\r\nnec immodestum, sed ingenuum et facetum esse\r\ndebet. Ut enim pueris non omnem ludendi licentiam\r\ndamus, sed eam, quae ab honestatis actionibus\r\nnon sit aliena, sic in ipso ioco aliquod probi ingenii\r\nlumen eluceat. \u003cspan class=\"pn\"\u003e104\u003c/span\u003e Duplex omnino est iocandi genus,\r\nunum illiberale, petulans, flagitiosum, obscenum,\r\nalterum elegans, urbanum, ingeniosum, facetum.\r\nQuo genere non modo Plautus noster et Atticorum\r\nantiqua comoedia, sed etiam philosophorum Socraticorum\r\nlibri referti sunt, multaque multorum facete\r\ndicta, ut ea, quae a sene Catone collecta sunt, quae\r\nvocant ἀποφθέγματα. Facilis igitur est distinctio\r\ningenui et illiberalis ioci. Alter est, si tempore\r\nfit, ut si remisso animo, \u003ci\u003egravissimo\u003c/i\u003e homine dignus,\u003ca name=\"FNanchor_122\" id=\"FNanchor_122\" href=\"#Footnote_122\" class=\"fnanchor\" title=\"fit, ut si remisso animo, gravissimo homine dignus Ed.; fit, ut (et c) remisso animo homine dignus MSS.; fit aut si rem. an. magno homine Madvig; fit, ut sit remissio animo, homine dignus Unger.\"\u003e[95]\u003c/a\u003e\r\nalter ne libero quidem, si rerum turpitudini adhibetur\r\nverborum\u003ca name=\"FNanchor_123\" id=\"FNanchor_123\" href=\"#Footnote_123\" class=\"fnanchor\" title=\"turpitudini adhibetur verborum A B H a b, Edd.; turpitudo adhibetur et verborum L c.\"\u003e[96]\u003c/a\u003e obscenitas.\u003c/p\u003e\r\n\r\n\u003cp\u003eLudendi etiam est quidam modus retinendus,\r\nut ne nimis omnia profundamus elatique voluptate\r\nin aliquam turpitudinem delabamur. Suppeditant\r\nautem et campus noster et studia venandi honesta\r\nexempla ludendi.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003eXXIX. Again, every action ought to be free from\r\nundue haste or carelessness; neither ought we to\r\ndo anything for which we cannot assign a reasonable\r\nmotive; for in these words we have practically a\r\ndefinition of duty.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.102\"\u003e102\u003c/span\u003e The appetites, moreover, must be made to obey\r\n\u003cspan class=\"pb\"\u003e[105]\u003c/span\u003e\r\nthe reins of reason and neither allowed to run ahead\r\nof it nor from listlessness or indolence to lag behind;\r\nbut people should enjoy calm of soul and be free\r\nfrom every sort of passion. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eSelf-control in\u003cbr /\u003e\r\n(1) passions,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e As a result strength\r\nof character and self-control will shine forth in all\r\ntheir lustre. For when appetites overstep their\r\nbounds and galloping away, so to speak, whether\r\nin desire or aversion, are not well held in hand\r\nby reason, they clearly overleap all bound and\r\nmeasure; for they throw obedience off and leave\r\nit behind and refuse to obey the reins of reason,\r\nto which they are subject by Nature\u0027s laws. And\r\nnot only minds but bodies as well are disordered by\r\nsuch appetites. We need only to look at the faces\r\nof men in a rage or under the influence of some\r\npassion or fear or beside themselves with extravagant\r\njoy: in every instance their features, voices, motions,\r\nattitudes undergo a change.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.103\"\u003e103\u003c/span\u003e From all this\u0026mdash;to return to our sketch of duty\u0026mdash;we\r\nsee that all the appetites must be controlled\r\nand calmed and that we must take infinite pains\r\nnot to do anything from mere impulse or at random,\r\nwithout due consideration and care. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(2) amusements,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For Nature has\r\nnot brought us into the world to act as if we were\r\ncreated for play or jest, but rather for earnestness\r\nand for some more serious and important pursuits.\r\nWe may, of course, indulge in sport and jest, but in\r\nthe same way as we enjoy sleep or other relaxations,\r\nand only when we have satisfied the claims of our\r\nearnest, serious tasks. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(3) raillery,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Further than that, the manner\r\nof jesting itself ought not to be extravagant or\r\nimmoderate, but refined and witty. For as we do\r\nnot grant our children unlimited licence to play,\r\nbut only such freedom as is not incompatible with\r\n\u003cspan class=\"pb\"\u003e[107]\u003c/span\u003e\r\ngood conduct, so even in our jesting let the light\r\nof a pure character shine forth. \u003cspan class=\"pn\" id=\"I.104\"\u003e104\u003c/span\u003e There are, generally\r\nspeaking, two sorts of jest: the one, coarse, rude,\r\nvicious, indecent; the other, refined, polite, clever,\r\nwitty. With this latter sort not only our own\r\nPlautus and the Old Comedy of Athens, but also\r\nthe books of Socratic philosophy abound; and we\r\nhave many witty sayings of many men\u0026mdash;like those\r\ncollected by old Cato under the title of \u003ci lang=\"fr\" xml:lang=\"fr\"\u003eBons Mots\u003c/i\u003e\r\n(or Apophthegms). So the distinction between the\r\nelegant and the vulgar jest is an easy matter: the\r\none kind, if well timed (for instance, in hours of\r\nmental relaxation), is becoming to the most dignified\r\nperson; the other is unfit for any gentleman, if the\r\nsubject is indecent and the words obscene.\u003c/p\u003e\r\n\r\n\u003cp\u003eThen, too, certain bounds must be observed in\r\nour amusements and we must be careful not to\r\ncarry things too far and, swept away by our passions,\r\nlapse into some shameful excess. Our Campus,\r\nhowever, and the amusements of the chase are\r\nexamples of wholesome recreation.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e105\u003c/span\u003e XXX. Sed pertinet ad omnem officii quaestionem\r\nsemper in promptu habere, quantum natura hominis\r\npecudibus reliquisque beluis antecedat; illae nihil\r\nsentiunt nisi voluptatem ad eamque feruntur omni\r\nimpetu, hominis autem mens discendo alitur et\r\ncogitando, semper aliquid aut anquirit aut agit\r\nvidendique et audiendi delectatione ducitur. Quin\r\netiam, si quis est paulo ad voluptates propensior,\r\nmodo ne sit ex pecudum genere (sunt enim quidam\r\nhomines non re, sed nomine), sed si quis est paulo\r\nerectior, quamvis voluptate capiatur, occultat et\r\ndissimulat appetitum voluptatis propter verecundiam.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e106\u003c/span\u003e Ex quo intellegitur corporis voluptatem non satis\r\nesse dignam hominis praestantia, eamque contemni\r\net reici oportere; sin sit quispiam, qui aliquid tribuat\r\nvoluptati, diligenter ei tenendum esse eius fruendae\r\nmodum. Itaque victus cultusque corporis ad valetudinem\r\nreferatur et ad vires, non ad voluptatem.\r\nAtque etiam si considerare volumus,\u003ca name=\"FNanchor_124\" id=\"FNanchor_124\" href=\"#Footnote_124\" class=\"fnanchor\" title=\"volumus A B1 H1 b; volemus B2 H2, Bt., Heine; velimus L; vellemus c.\"\u003e[97]\u003c/a\u003e quae sit in\r\nnatura excellentia et dignitas, intellegemus, quam\r\nsit turpe diffluere luxuria et delicate ac molliter\r\nvivere quamque honestum parce, continenter, severe,\r\nsobrie.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e107\u003c/span\u003e Intellegendum etiam est duabus quasi nos a natura\r\nindutos esse personis; quarum una communis\r\nest ex eo, quod omnes participes sumus rationis\r\npraestantiaeque eius, qua antecellimus bestiis, a qua\r\nomne honestum decorumque trahitur, et ex qua ratio\r\ninveniendi officii exquiritur, altera autem, quae proprie\r\nsingulis est tributa. Ut enim in corporibus\r\nmagnae dissimilitudines sunt (alios videmus velocitate\r\nad cursum, alios viribus ad luctandum valere,\r\nitemque in formis aliis dignitatem inesse, aliis venustatem),\r\nsic in animis exsistunt maiores etiam varietates.\r\n\u003cspan class=\"pn\"\u003e108\u003c/span\u003e Erat in L. Crasso, in L. Philippo multus lepos,\r\nmaior etiam magisque de industria in C. Caesare\r\nL. filio; at isdem temporibus in M. Scauro et in\r\nM. Druso adulescente singularis severitas, in C.\r\nLaelio multa hilaritas, in eius familiari Scipione ambitio\r\nmaior, vita tristior. De Graecis autem dulcem\r\net facetum festivique sermonis atque in omni oratione\r\nsimulatorem, quem εἴρωνα Graeci\u003ca name=\"FNanchor_125\" id=\"FNanchor_125\" href=\"#Footnote_125\" class=\"fnanchor\" title=\"εἴρωνα Graeci Edd.; ironia graeci A B H b; ironian graeci a; greci mironian c.\"\u003e[98]\u003c/a\u003e nominarunt,\r\nSocratem accepimus, contra Pythagoram et Periclem\r\nsummam auctoritatem consecutos sine ulla hilaritate.\r\nCallidum Hannibalem ex Poenorum, ex nostris ducibus\r\nQ. Maximum accepimus, facile celare, tacere,\r\ndissimulare, insidiari, praeripere hostium consilia.\r\nIn quo genere Graeci Themistoclem et Pheraeum\r\nIasonem ceteris anteponunt; in primisque versutum\r\net callidum factum Solonis, qui, quo et tutior eius\r\nvita esset et plus aliquanto rei publicae prodesset,\r\nfurere se simulavit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e109\u003c/span\u003e Sunt his alii multum dispares, simplices et aperti,\r\nqui nihil ex occulto, nihil de insidiis agendum putant,\r\nveritatis cultores, fraudis inimici, itemque alii, qui\u003ca name=\"FNanchor_126\" id=\"FNanchor_126\" href=\"#Footnote_126\" class=\"fnanchor\" title=\"qui A L c; si B H a b.\"\u003e[99]\u003c/a\u003e\r\nquidvis perpetiantur, cuivis deserviant, dum, quod\r\nvelint, consequantur, ut Sullam et M. Crassum videbamus.\r\nQuo in genere versutissimum et patientissimum\r\nLacedaemonium Lysandrum accepimus, contraque\r\nCallicratidam, qui praefectus classis proximus\r\npost Lysandrum fuit; itemque in sermonibus alium\r\n[quemque], quamvis\u003ca name=\"FNanchor_127\" id=\"FNanchor_127\" href=\"#Footnote_127\" class=\"fnanchor\" title=\"alium [quemque] quamvis Ed.; alium quemque quamvis MSS.; quemque alium quamvis p; aliquem, quamvis Pearce, Bt.; alium quamvis, Facciolati, Heine.\"\u003e[100]\u003c/a\u003e praepotens sit, efficere, ut unus\r\nde multis esse videatur; quod in Catulo, et in\r\npatre et in filio, itemque in Q. Mucio† Mancia\u003ca name=\"FNanchor_128\" id=\"FNanchor_128\" href=\"#Footnote_128\" class=\"fnanchor\" title=\"et in patre et in filio A B b, Edd.; et in patre et filio H a; et patre et filio L c. itemque B H2, Bt.1, Müller; idemque A H1 L a b c, Bt.2, Heine. in Q Mucio† Mancia Heine, Bt.2; in q. mucio mantia B; in q. mutio mancia H L c; in q. mutio mantia a; inque mucio mantia b; inque mutio mantia A; in q. muntio mantia p; in Q. Mucio, Mancia Müller.\"\u003e[101]\u003c/a\u003e\r\nvidimus. Audivi ex maioribus natu hoc idem fuisse\r\nin P. Scipione Nasica, contraque patrem eius, illum\r\nqui Ti. Gracchi conatus perditos vindicavit, nullam\r\ncomitatem habuisse sermonis [ne Xenocratem quidem,\r\nseverissimum philosophorum,]\u003ca name=\"FNanchor_129\" id=\"FNanchor_129\" href=\"#Footnote_129\" class=\"fnanchor\" title=\"ne (nec c) Xenocratem (-n L c) … philosophorum MSS.; bracketed by Heumann, Edd.\"\u003e[102]\u003c/a\u003e ob eamque rem\r\nipsam magnum et clarum fuisse.\u003c/p\u003e\r\n\r\n\u003cp\u003eInnumerabiles aliae dissimilitudines sunt naturae\r\nmorumque, minime tamen vituperandorum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.105\"\u003e105\u003c/span\u003e XXX. But it is essential to every inquiry about\r\nduty that we keep before our eyes how far superior\r\nman is by nature to cattle and other beasts: they\r\nhave no thought except for sensual pleasure and\r\nthis they are impelled by every instinct to seek;\r\nbut man\u0027s mind is nurtured by study and meditation;\r\nhe is always either investigating or doing,\r\nand he is captivated by the pleasure of seeing and\r\nhearing. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(4) pleasure.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Nay, even if a man is more than ordinarily\r\ninclined to sensual pleasures, provided, of course,\r\nthat he be not quite on a level with the beasts of\r\nthe field (for some people are men only in name,\r\nnot in fact)\u0026mdash;if, I say, he is a little too susceptible\r\n\u003cspan class=\"pb\"\u003e[109]\u003c/span\u003e\r\nto the attractions of pleasure, he hides the fact,\r\nhowever much he may be caught in its toils, and\r\nfor very shame conceals his appetite.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.106\"\u003e106\u003c/span\u003e From this we see that sensual pleasure is quite\r\nunworthy of the dignity of man and that we ought\r\nto despise it and cast it from us; but if some one\r\nshould be found who sets some value upon sensual\r\ngratification, he must keep strictly within the limits\r\nof moderate indulgence. One\u0027s physical comforts\r\nand wants, therefore, should be ordered according\r\nto the demands of health and strength, not according\r\nto the calls of pleasure. And if we will only\r\nbear in mind the superiority and dignity of our\r\nnature, we shall realize how wrong it is to abandon\r\nourselves to excess and to live in luxury and voluptuousness,\r\nand how right it is to live in thrift, self-denial,\r\nsimplicity, and sobriety.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe universal and the individual nature of man.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.107\"\u003e107\u003c/span\u003e We must realize also that we are invested by\r\nNature with two characters, as it were: one of these\r\nis universal, arising from the fact of our being all\r\nalike endowed with reason and with that superiority\r\nwhich lifts us above the brute. From this all\r\nmorality and propriety are derived, and upon it\r\ndepends the rational method of ascertaining our\r\nduty. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eIndividual endowments.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e The other character is the one that is\r\nassigned to individuals in particular. In the matter\r\nof physical endowment there are great differences:\r\nsome, we see, excel in speed for the race, others in\r\nstrength for wrestling; so in point of personal appearance,\r\nsome have stateliness, others comeliness.\r\n\u003cspan class=\"pn\" id=\"I.108\"\u003e108\u003c/span\u003e Diversities of character are greater still. Lucius\r\nCrassus and Lucius Philippus had a large fund of\r\nwit; Gaius Caesar, Lucius\u0027s son, had a still richer\r\nfund and employed it with more studied purpose.\r\n\u003cspan class=\"pb\"\u003e[111]\u003c/span\u003e\r\nContemporary with them, Marcus Scaurus and\r\nMarcus Drusus, the younger, were examples of\r\nunusual seriousness; Gaius Laelius, of unbounded\r\njollity; while his intimate friend, Scipio, cherished\r\nmore serious ideals and lived a more austere life.\r\nAmong the Greeks, history tells us, Socrates was\r\nfascinating and witty, a genial conversationalist;\r\nhe was what the Greeks call εἴρων\u0026mdash;in every conversation,\r\npretending to need information and professing\r\nadmiration for the wisdom of his companion.\r\nPythagoras and Pericles, on the other hand, reached\r\nthe heights of influence and power without any\r\nseasoning of mirthfulness. We read that Hannibal,\r\namong the Carthaginian generals, and Quintus\r\nMaximus, among our own, were shrewd and ready\r\nat concealing their plans, covering up their tracks,\r\ndisguising their movements, laying stratagems, forestalling\r\nthe enemy\u0027s designs. In these qualities the\r\nGreeks rank Themistocles and Jason of Pherae\r\nabove all others. Especially crafty and shrewd was\r\nthe device of Solon, who, to make his own life safer\r\nand at the same time to do a considerably larger service\r\nfor his country, feigned insanity.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.109\"\u003e109\u003c/span\u003e Then there are others, quite different from these,\r\nstraightforward and open, who think that nothing\r\nshould be done by underhand means or treachery.\r\nThey are lovers of truth, haters of fraud. There are\r\nothers still who will stoop to anything, truckle to anybody,\r\nif only they may gain their ends. Such, we\r\nsaw, were Sulla and Marcus Crassus. The most crafty\r\nand most persevering man of this type was Lysander\r\nof Sparta, we are told; of the opposite type was\r\nCallicratidas, who succeeded Lysander as admiral of\r\nthe fleet. So we find that another, no matter how\r\n\u003cspan class=\"pb\"\u003e[113]\u003c/span\u003e\r\neminent he may be, will condescend in social intercourse\r\nto make himself appear but a very ordinary\r\nperson. Such graciousness of manner we have seen in\r\nthe case of Catulus\u0026mdash;both father and son\u0026mdash;and also\r\nof Quintus Mucius Mancia. I have heard from my\r\nelders that Publius Scipio Nasica was another master\r\nof this art; but his father, on the other hand\u0026mdash;the\r\nman who punished Tiberius Gracchus for his nefarious\r\nundertakings\u0026mdash;had no such gracious manner in\r\nsocial intercourse […], and because of that very fact\r\nhe rose to greatness and fame.\u003c/p\u003e\r\n\r\n\u003cp\u003eCountless other dissimilarities exist in natures and\r\ncharacters, and they are not in the least to be criticized.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e110\u003c/span\u003e XXXI. Admodum autem tenenda sunt sua cuique\r\nnon vitiosa, sed tamen propria, quo facilius decorum\r\nillud, quod quaerimus, retineatur. Sic enim est\r\nfaciendum, ut contra universam naturam nihil contendamus,\r\nea tamen conservata propriam nostram\r\nsequamur, ut, etiamsi sint alia graviora atque meliora,\r\ntamen nos studia nostra nostrae naturae regula\u003ca name=\"FNanchor_130\" id=\"FNanchor_130\" href=\"#Footnote_130\" class=\"fnanchor\" title=\"studia nostra nostrae naturae regula Ernesti, Bt., Heine; studia nostra nostra (corr. ex nostri) regula A; studia nostrae regulae B; studia nostrae regulā H; studia nostra regula a; studia (corr. in studii) nostri regula b; studia nostra naturae regula L c, Nonius; studia nostrae naturae regula Müller.\"\u003e[103]\u003c/a\u003e\r\nmetiamur; neque enim attinet naturae repugnare\r\nnec quicquam sequi, quod assequi non queas. Ex\r\nquo magis emergit, quale sit decorum illud, ideo\r\nquia nihil decet invita Minerva, ut aiunt, id est\r\nadversante et repugnante natura.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e111\u003c/span\u003e Omnino si quicquam est decorum, nihil est profecto\r\nmagis quam aequabilitas \u003ci\u003ecum\u003c/i\u003e\u003ca name=\"FNanchor_131\" id=\"FNanchor_131\" href=\"#Footnote_131\" class=\"fnanchor\" title=\"cum Lambinus, Edd.; not in MSS.\"\u003e[104]\u003c/a\u003e universae vitae,\r\ntum singularum actionum, quam conservare non\r\npossis, si aliorum naturam imitans omittas tuam.\r\nUt enim sermone eo debemus uti, qui innatus\u003ca name=\"FNanchor_132\" id=\"FNanchor_132\" href=\"#Footnote_132\" class=\"fnanchor\" title=\"innatus Bt., Edd.; notus MSS.\"\u003e[105]\u003c/a\u003e est\r\nnobis, ne, ut quidam, Graeca verba inculcantes iure\r\noptimo rideamur, sic in actiones omnemque vitam\r\nnullam discrepantiam conferre debemus. \u003cspan class=\"pn\"\u003e112\u003c/span\u003e Atque\r\nhaec differentia naturarum tantam habet vim, ut non\r\nnumquam mortem sibi ipse consciscere alius debeat,\r\nalius [in eadem causa] non debeat.\u003ca name=\"FNanchor_133\" id=\"FNanchor_133\" href=\"#Footnote_133\" class=\"fnanchor\" title=\"alius in eadem causa non debeat L c p, Müller, Heine; not in A B H b; alius non debeat a; alius [in eadem causa] non debeat Bt., Ed.\"\u003e[106]\u003c/a\u003e Num enim alia\r\nin causa M. Cato fuit, alia ceteri, qui se in Africa\r\nCaesari tradiderunt? Atqui ceteris forsitan vitio\r\ndatum esset, si se interemissent, propterea quod\r\nlenior eorum vita et mores fuerant faciliores, Catoni\r\ncum incredibilem tribuisset natura gravitatem eamque\r\nipse perpetua constantia roboravisset semperque\r\nin proposito susceptoque consilio permansisset, moriendum\r\npotius quam tyranni vultus aspiciendus fuit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e113\u003c/span\u003e Quam multa passus est Ulixes in illo errore\r\ndiuturno, cum et mulieribus, si Circe et Calypso\r\nmulieres appellandae sunt, inserviret et in omni\r\nsermone omnibus affabilem [et iucundum]\u003ca name=\"FNanchor_134\" id=\"FNanchor_134\" href=\"#Footnote_134\" class=\"fnanchor\" title=\"et iocundum L c p; not in A B H a b; [et iucundum] Bt., Ed.\"\u003e[107]\u003c/a\u003e esse\r\nse vellet! domi vero etiam contumelias servorum\r\nancillarumque pertulit, ut ad id aliquando, quod\r\ncupiebat, veniret. At Aiax, quo animo traditur,\r\nmilies oppetere mortem quam illa perpeti maluisset.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuae contemplantes expendere oportebit, quid\r\nquisque habeat sui, eaque moderari nec velle experiri,\r\nquam se aliena deceant; id enim maxime\r\nquemque decet, quod est cuiusque maxime suum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e114\u003c/span\u003e \u003ci\u003eSuum\u003c/i\u003e\u003ca name=\"FNanchor_135\" id=\"FNanchor_135\" href=\"#Footnote_135\" class=\"fnanchor\" title=\"Suum Orelli; not in MSS.; but p has ingenium suum.\"\u003e[108]\u003c/a\u003e quisque igitur noscat ingenium acremque\r\nse et bonorum et vitiorum suorum iudicem praebeat,\r\nne scaenici plus quam nos videantur habere\r\nprudentiae. Illi enim non optimas, sed sibi accommodatissimas\r\nfabulas eligunt; qui voce freti\r\nsunt, Epigonos Medumque, qui gestu, Melanippam,\r\nClytemnestram, semper Rupilius, quem ego memini,\r\nAntiopam, non saepe Aesopus Aiacem. Ergo histrio\r\nhoc videbit in scaena, non videbit sapiens vir in\r\nvita?\u003c/p\u003e\r\n\r\n\u003cp\u003eAd quas igitur res aptissimi erimus, in iis potissimum\r\nelaborabimus; sin aliquando necessitas nos ad\r\nea detruserit, quae nostri ingenii non erunt, omnis\r\nadhibenda erit cura, meditatio, diligentia, ut ea si\r\nnon decore, at quam minime indecore facere possimus;\r\nnec tam\u003ca name=\"FNanchor_136\" id=\"FNanchor_136\" href=\"#Footnote_136\" class=\"fnanchor\" title=\"tam L c, Edd.; tam (i.e. tamen) A B H b.\"\u003e[109]\u003c/a\u003e est enitendum, ut bona, quae nobis\r\ndata non sint, sequamur, quam ut vitia fugiamus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eConduct must accord with individual endowments.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.110\"\u003e110\u003c/span\u003e XXXI. Everybody, however, must resolutely hold\r\nfast to his own peculiar gifts, in so far as they are\r\npeculiar only and not vicious, in order that propriety,\r\nwhich is the object of our inquiry, may the more\r\neasily be secured. For we must so act as not to\r\noppose the universal laws of human nature, but,\r\nwhile safeguarding those, to follow the bent of our\r\nown particular nature; and even if other careers\r\nshould be better and nobler, we may still regulate\r\nour own pursuits by the standard of our own nature.\r\nFor it is of no avail to fight against one\u0027s nature or to\r\naim at what is impossible of attainment. From this\r\nfact the nature of that propriety defined above comes\r\ninto still clearer light, inasmuch as nothing is proper\r\nthat \"goes against the grain,\" as the saying is\u0026mdash;that\r\nis, if it is in direct opposition to one\u0027s natural\r\ngenius.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.111\"\u003e111\u003c/span\u003e If there is any such thing as propriety at all,\r\n\u003cspan class=\"pb\"\u003e[115]\u003c/span\u003e\r\nit can be nothing more than uniform consistency\r\nin the course of our life as a whole and all its individual\r\nactions. And this uniform consistency one\r\ncould not maintain by copying the personal traits of\r\nothers and eliminating one\u0027s own. For as we ought\r\nto employ our mother-tongue, lest, like certain people\r\nwho are continually dragging in Greek words,\r\nwe draw well deserved ridicule upon ourselves, so we\r\nought not to introduce anything foreign into our\r\nactions or our life in general. \u003cspan class=\"pn\" id=\"I.112\"\u003e112\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe same course may be right for one, wrong for another.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Indeed, such diversity\r\nof character carries with it so great significance\r\nthat suicide may be for one man a duty, for another\r\n[under the same circumstances] a crime. Did\r\nMarcus Cato find himself in one predicament, and\r\nwere the others, who surrendered to Caesar in\r\nAfrica, in another? And yet, perhaps, they would\r\nhave been condemned, if they had taken their lives;\r\nfor their mode of life had been less austere and\r\ntheir characters more pliable. But Cato had been\r\nendowed by nature with an austerity beyond belief,\r\nand he himself had strengthened it by unswerving\r\nconsistency and had remained ever true to his purpose\r\nand fixed resolve; and it was for him to die\r\nrather than to look upon the face of a tyrant.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.113\"\u003e113\u003c/span\u003e How much Ulysses endured on those long\r\nwanderings, when he submitted to the service\r\neven of women (if Circe and Calypso may be called\r\nwomen) and strove in every word to be courteous\r\nand complaisant to all! And arrived at home, he\r\nbrooked even the insults of his men-servants and maid-servants,\r\nin order to attain in the end the object of\r\nhis desire. But Ajax, with the temper he is represented\r\nas having, would have chosen to meet death\r\na thousand times rather than suffer such indignities!\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eLet every one sustain his own character.\u003c/div\u003e\r\n\r\n\u003cp\u003eIf we take this into consideration, we shall see\r\n\u003cspan class=\"pb\"\u003e[117]\u003c/span\u003e\r\nthat it is each man\u0027s duty to weigh well what are\r\nhis own peculiar traits of character, to regulate these\r\nproperly, and not to wish to try how another man\u0027s\r\nwould suit him. For the more peculiarly his own\r\na man\u0027s character is, the better it fits him.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.114\"\u003e114\u003c/span\u003e Every one, therefore, should make a proper\r\nestimate of his own natural ability and show himself\r\na critical judge of his own merits and defects;\r\nin this respect, we should not let actors display\r\nmore practical wisdom than we have. They select,\r\nnot the best plays, but the ones best suited to their\r\ntalents. Those who rely most upon the quality of\r\ntheir voice take the Epigoni and the Medus; those\r\nwho place more stress upon the action, choose the\r\nMelanippa and the Clytaemnestra; Rupilius, whom\r\nI remember, always played in the Antiope, Aesopus\r\nrarely in the Ajax. Shall a player have regard to\r\nthis in choosing his rôle upon the stage, and a wise\r\nman fail to do so in selecting his part in life?\u003c/p\u003e\r\n\r\n\u003cp\u003eWe shall, therefore, work to the best advantage\r\nin that rôle to which we are best adapted. But\r\nif at some time stress of circumstances shall thrust\r\nus aside into some uncongenial part, we must devote\r\nto it all possible thought, practice, and pains, that\r\nwe may be able to perform it, if not with propriety,\r\nat least with as little impropriety as possible; and\r\nwe need not strive so hard to attain to points of\r\nexcellence that have not been vouchsafed to us as\r\nto correct the faults we have.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e115\u003c/span\u003e XXXII. Ac duabus iis personis, quas supra dixi,\r\ntertia adiungitur, quam casus aliqui aut tempus\r\nimponit; quarta etiam, quam nobismet ipsi iudicio\r\nnostro accommodamus. Nam regna, imperia, nobilitas,\r\nhonores, divitiae,\u003ca name=\"FNanchor_137\" id=\"FNanchor_137\" href=\"#Footnote_137\" class=\"fnanchor\" title=\"nobilitas, h., divitiae Unger; nobilitatem, h., divitias MSS.\"\u003e[110]\u003c/a\u003e opes eaque, quae sunt his\r\ncontraria, in casu sita temporibus gubernantur; ipsi\r\nautem gerere quam personam velimus, a nostra\r\nvoluntate proficiscitur. Itaque se alii ad philosophiam,\r\nalii ad ius civile, alii ad eloquentiam applicant,\r\nipsarumque virtutum in alia alius mavult excellere.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e116\u003c/span\u003e Quorum vero patres aut maiores aliqua gloria\r\npraestiterunt, ii student plerumque eodem in genere\r\nlaudis excellere, ut Q. Mucius P. f. in iure civili,\r\nPauli filius Africanus in re militari. Quidam autem\r\nad eas laudes, quas a patribus acceperunt, addunt\r\naliquam suam, ut hic idem Africanus eloquentia\r\ncumulavit bellicam gloriam; quod idem fecit Timotheus\r\nCononis filius, qui cum belli laude non inferior\r\nfuisset quam pater, ad eam laudem doctrinae et\r\ningenii gloriam adiecit. Fit autem interdum, ut\r\nnon nulli omissa imitatione maiorum suum quoddam\r\ninstitutum consequantur, maximeque in eo plerumque\r\nelaborant ii,\u003ca name=\"FNanchor_139\" id=\"FNanchor_139\" href=\"#Footnote_139\" class=\"fnanchor\" title=\"ii Edd.; hii A H b; hij c; hi B a.\"\u003e[111]\u003c/a\u003e qui magna sibi proponunt obscuris\r\norti maioribus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e117\u003c/span\u003e Haec igitur omnia, cum quaerimus, quid deceat,\r\ncomplecti animo et cogitatione debemus; in primis\r\nautem constituendum est, quos nos et quales esse\r\nvelimus et in quo genere vitae, quae deliberatio est\r\nomnium difficillima. Ineunte enim adulescentia,\r\ncum est maxima imbecillitas consilii, tum id sibi\r\nquisque genus aetatis degendae constituit, quod\r\nmaxime adamavit; itaque ante implicatur aliquo\r\ncerto genere cursuque vivendi, quam potuit, quod\r\noptimum esset, iudicare.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMem. II, i, 21-34\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e118\u003c/span\u003e Nam quod\u003ca name=\"FNanchor_140\" id=\"FNanchor_140\" href=\"#Footnote_140\" class=\"fnanchor\" title=\"Nam quod L c, Edd.; namque A B H a b.\"\u003e[112]\u003c/a\u003e Herculem Prodicus\u003ca name=\"FNanchor_141\" id=\"FNanchor_141\" href=\"#Footnote_141\" class=\"fnanchor\" title=\"Prodicus Manutius, Edd.; prodigus L c; prodigum B H b.\"\u003e[113]\u003c/a\u003e dicit, ut est\r\napud Xenophontem, cum primum pubesceret, quod\r\ntempus a natura ad deligendum, quam quisque viam\r\nvivendi sit ingressurus, datum est, exisse in solitudinem\r\natque ibi sedentem diu secum multumque\r\ndubitasse, cum duas cerneret vias, unam Voluptatis,\r\nalteram Virtutis, utram ingredi melius esset, hoc\r\nHerculi \"Iovis satu edito\" potuit fortasse contingere,\r\nnobis non item,\u003ca name=\"FNanchor_142\" id=\"FNanchor_142\" href=\"#Footnote_142\" class=\"fnanchor\" title=\"item Edd.; idem MSS.\"\u003e[114]\u003c/a\u003e qui imitamur, quos cuique visum\r\nest, atque ad eorum studia institutaque impellimur;\r\nplerumque autem parentium praeceptis imbuti ad\r\neorum consuetudinem moremque deducimur; alii\r\nmultitudinis iudicio feruntur, quaeque maiori parti\r\npulcherrima videntur, ea maxime exoptant; non\r\nnulli tamen sive felicitate quadam sive bonitate\r\nnaturae sine\u003ca name=\"FNanchor_143\" id=\"FNanchor_143\" href=\"#Footnote_143\" class=\"fnanchor\" title=\"sine Stuerenburg, Edd. plerique; sive MSS., Bt.1.\"\u003e[115]\u003c/a\u003e parentium disciplina rectam vitae\r\nsecuti sunt viam.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.115\"\u003e115\u003c/span\u003e XXXII. To the two above-mentioned characters\u003ca name=\"FNanchor_138\" id=\"FNanchor_138\" href=\"#Footnote_138\" class=\"fnanchor\" title=\"The universal and the individual; § 107.\"\u003e[AB]\u003c/a\u003e\r\nis added a third, which some chance or some circumstance\r\nimposes, and a fourth also, which we\r\nassume by our own deliberate choice. Regal powers\r\nand military commands, nobility of birth and political\r\noffice, wealth and influence, and their opposites\r\n\u003cspan class=\"pb\"\u003e[119]\u003c/span\u003e\r\ndepend upon chance and are, therefore, controlled\r\nby circumstances. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eSelection of a career:\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nBut what rôle we ourselves may\r\nchoose to sustain is decided by our own free choice.\r\nAnd so some turn to philosophy, others to the civil\r\nlaw, and still others to oratory, while in case of the\r\nvirtues themselves one man prefers to excel in one,\r\nanother in another.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(1) inheritance,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.116\"\u003e116\u003c/span\u003e They, whose fathers or forefathers have achieved\r\ndistinction in some particular field, often strive to\r\nattain eminence in the same department of service:\r\nfor example, Quintus, the son of Publius Mucius, in\r\nthe law; Africanus, the son of Paulus, in the army.\r\nAnd to that distinction which they have severally\r\ninherited from their fathers some have added lustre\r\nof their own; for example, that same Africanus, who\r\ncrowned his inherited military glory with his own\r\neloquence. Timotheus, Conon\u0027s son, did the same:\r\nhe proved himself not inferior to his father in military\r\nrenown and added to that distinction the glory of\r\nculture and intellectual power. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(2) choice,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e It happens sometimes,\r\ntoo, that a man declines to follow in the\r\nfootsteps of his fathers and pursues a vocation of\r\nhis own. And in such callings those very frequently\r\nachieve signal success who, though sprung from\r\nhumble parentage, have set their aims high.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.117\"\u003e117\u003c/span\u003e All these questions, therefore, we ought to bear\r\nthoughtfully in mind, when we inquire into the\r\nnature of propriety; but above all we must decide\r\nwho and what manner of men we wish to be and\r\nwhat calling in life we would follow; and this is the\r\nmost difficult problem in the world. For it is in the\r\nyears of early youth, when our judgment is most\r\nimmature, that each of us decides that his calling in\r\nlife shall be that to which he has taken a special\r\nliking. And thus he becomes engaged in some\r\n\u003cspan class=\"pb\"\u003e[121]\u003c/span\u003e\r\nparticular calling and career in life, before he is fit\r\nto decide intelligently what is best for him.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eHercules at the parting of the ways.\u003c/div\u003e\r\n\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(3) accident,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.118\"\u003e118\u003c/span\u003e For we cannot all have the experience of Hercules,\r\nas we find it in the words of Prodicus in Xenophon:\r\n\"When Hercules was just coming into youth\u0027s\r\nestate (the time which Nature has appointed unto\r\nevery man for choosing the path of life on which\r\nhe would enter), he went out into a desert place.\r\nAnd as he saw two paths, the path of Pleasure and\r\nthe path of Virtue, he sat down and debated long\r\nand earnestly which one it were better for him to\r\ntake.\" This might, perhaps, happen to a Hercules,\r\n\"scion of the seed of Jove\"; but it cannot well happen\r\nto us; for we copy, each the model he fancies,\r\nand we are constrained to adopt their pursuits and\r\nvocations. But usually, we are so imbued with the\r\nteachings of our parents, that we fall irresistibly into\r\ntheir manners and customs. Others drift with\r\nthe current of popular opinion and make especial\r\nchoice of those callings which the majority find most\r\nattractive. Some, however, as the result either of\r\nsome happy fortune or of natural ability, enter upon\r\nthe right path of life, without parental guidance.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e119\u003c/span\u003e XXXIII. Illud autem maxime rarum genus est\r\neorum, qui aut excellenti\u003ca name=\"FNanchor_144\" id=\"FNanchor_144\" href=\"#Footnote_144\" class=\"fnanchor\" title=\"excellenti L c; excellente A B H a b; excellentis p.\"\u003e[116]\u003c/a\u003e ingenii magnitudine aut\r\npraeclara eruditione atque doctrina aut utraque re\r\nornati spatium etiam deliberandi habuerunt, quem\r\npotissimum vitae cursum sequi vellent; in qua deliberatione\r\nad suam cuiusque naturam consilium est\r\nomne revocandum. Nam cum in omnibus, quae\r\naguntur, ex eo, quo modo quisque natus est, ut supra\r\ndictum est, quid deceat, exquirimus, tum in tota\r\nvita constituenda multo est ei rei\u003ca name=\"FNanchor_145\" id=\"FNanchor_145\" href=\"#Footnote_145\" class=\"fnanchor\" title=\"est ei rei Gruter, Edd.; est eius rei L c p; est rei A B H b; est ei a.\"\u003e[117]\u003c/a\u003e cura maior adhibenda,\r\nut constare in perpetuitate vitae possimus\r\nnobismet ipsis nec in ullo officio claudicare.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e120\u003c/span\u003e Ad hanc autem rationem quoniam maximam vim\r\nnatura habet, fortuna proximam, utriusque omnino\r\nhabenda ratio est in deligendo genere vitae, sed\r\nnaturae magis; multo enim et firmior est et constantior,\r\nut fortuna non numquam tamquam ipsa\r\nmortalis cum immortali natura pugnare videatur.\r\nQui igitur ad naturae suae non vitiosae genus consilium\r\nvivendi omne contulerit, is constantiam teneat\r\n(id enim maxime decet), nisi forte se intellexerit\r\nerrasse in deligendo genere vitae. Quod si acciderit\r\n(potest autem accidere), facienda morum institutorumque\r\nmutatio est. Eam mutationem si tempora\r\nadiuvabunt, facilius commodiusque faciemus; sin\r\nminus, sensim erit pedetemptimque facienda, ut\r\namicitias, quae minus delectent et minus probentur,\r\nmagis decere censent sapientes sensim diluere quam\r\nrepente praecidere. \u003cspan class=\"pn\"\u003e121\u003c/span\u003e Commutato autem genere vitae\r\nomni ratione curandum est, ut id bono consilio fecisse\r\nvideamur.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed quoniam paulo ante dictum est imitandos\r\nesse maiores, primum illud exceptum sit, ne vitia\r\nsint imitanda, deinde si natura non feret, ut quaedam\r\nimitari possit\u003ca name=\"FNanchor_146\" id=\"FNanchor_146\" href=\"#Footnote_146\" class=\"fnanchor\" title=\"possit J. M. Heusinger, Edd.; possint MSS.\"\u003e[118]\u003c/a\u003e (ut superioris filius Africani, qui\r\nhunc Paulo natum adoptavit, propter infirmitatem\r\nvaletudinis non tam potuit patris similis esse, quam\r\nille fuerat sui); si igitur non poterit sive causas defensitare\r\nsive populum contionibus tenere sive bella\r\ngerere, illa tamen praestare debebit, quae erunt in\r\nipsius potestate, iustitiam, fidem, liberalitatem, modestiam,\r\ntemperantiam, quo minus ab eo id, quod\r\ndesit, requiratur. Optima autem hereditas a patribus\r\ntraditur liberis omnique patrimonio praestantior\r\ngloria virtutis rerumque gestarum, cui dedecori esse\r\nnefas [et vitium]\u003ca name=\"FNanchor_147\" id=\"FNanchor_147\" href=\"#Footnote_147\" class=\"fnanchor\" title=\"et (sed b) vitium A B H a b; [et vitium] Bt.2, Ed.; et vicium c; et impium L p, Bt.1, Heine.\"\u003e[119]\u003c/a\u003e iudicandum est.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.119\"\u003e119\u003c/span\u003e XXXIII. There is one class of people that is very\r\nrarely met with: it is composed of those who are\r\nendowed with marked natural ability, or exceptional\r\nadvantages of education and culture, or both, and\r\nwho also have time to consider carefully what career\r\nin life they prefer to follow; and in this deliberation\r\nthe decision must turn wholly upon each individual\u0027s\r\nnatural bent. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(4) natural bias.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For we try to find out from each one\u0027s\r\nnative disposition, as was said above, just what is\r\nproper for him; and this we require not only in case\r\nof each individual act but also in ordering the whole\r\ncourse of one\u0027s life; and this last is a matter to\r\n\u003cspan class=\"pb\"\u003e[123]\u003c/span\u003e\r\nwhich still greater care must be given, in order\r\nthat we may be true to ourselves throughout all our\r\nlives and not falter in the discharge of any duty.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.120\"\u003e120\u003c/span\u003e But since the most powerful influence in the\r\nchoice of a career is exerted by Nature, and the next\r\nmost powerful by Fortune, we must, of course, take\r\naccount of them both in deciding upon our calling\r\nin life; but of the two, Nature claims the more attention.\r\nFor Nature is so much more stable and\r\nsteadfast, that for Fortune to come into conflict with\r\nNature seems like a combat between a mortal and a\r\ngoddess. If, therefore, anyone has conformed his\r\nwhole plan of life to the kind of nature that is his\r\n(that is, his better nature), let him go on with it\r\nconsistently\u0026mdash;for that is the essence of Propriety\u0026mdash;unless,\r\nperchance, he should discover that he has\r\nmade a mistake in choosing his life work. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eChange of vocation.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e If this\r\nshould happen (and it can easily happen), he must\r\nchange his vocation and mode of life. If circumstances\r\nfavour such change, it will be effected with greater\r\nease and convenience. If not, it must be made gradually,\r\nstep by step, just as, when friendships become\r\nno longer pleasing or desirable, it is more proper\r\n(so wise men think) to undo the bond little by little\r\nthan to sever it at a stroke. \u003cspan class=\"pn\" id=\"I.121\"\u003e121\u003c/span\u003e And when we have\r\nonce changed our calling in life, we must take all\r\npossible care to make it clear that we have done so\r\nwith good reason.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut whereas I said a moment ago that we have to\r\nfollow in the steps of our fathers, let me make the\r\nfollowing exceptions: first, we need not imitate\r\ntheir faults; second, we need not imitate certain\r\nother things, if our nature does not permit such\r\nimitation; for example, the son of the elder Africanus\r\n(that Scipio who adopted the younger Africanus,\r\n\u003cspan class=\"pb\"\u003e[125]\u003c/span\u003e\r\nthe son of Paulus) could not on account of ill-health\r\nbe so much like his father as Africanus had been\r\nlike his. If, then, a man is unable to conduct cases\r\nat the bar or to hold the people spell-bound with\r\nhis eloquence or to conduct wars, still it will be his\r\nduty to practise these other virtues, which are within\r\nhis reach\u0026mdash;justice, good faith, generosity, temperance,\r\nself-control\u0026mdash;that his deficiencies in other respects\r\nmay be less conspicuous. The noblest heritage,\r\nhowever, that is handed down from fathers to children,\r\nand one more precious than any inherited wealth, is\r\na reputation for virtue and worthy deeds; and to dishonour\r\nthis must be branded as a sin and a shame.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e122\u003c/span\u003e XXXIV. Et quoniam officia non eadem disparibus\r\naetatibus tribuuntur aliaque sunt iuvenum, alia seniorum,\r\naliquid etiam de hac distinctione dicendum\r\nest.\u003c/p\u003e\r\n\r\n\u003cp\u003eEst igitur adulescentis maiores natu vereri exque\r\niis deligere optimos et probatissimos, quorum consilio\r\natque auctoritate nitatur; ineuntis enim aetatis inscitia\r\nsenum constituenda et regenda prudentia est.\r\nMaxime autem haec aetas a libidinibus arcenda est\r\nexercendaque in labore patientiaque et animi et\r\ncorporis, ut eorum et in bellicis et in civilibus officiis\r\nvigeat industria. Atque etiam cum relaxare animos\r\net dare se iucunditati volent, caveant intemperantiam,\r\nmeminerint verecundiae, quod erit facilius, si\r\n\u003ci\u003ene\u003c/i\u003e in eius modi quidem rebus maiores natu nolent\u003ca name=\"FNanchor_148\" id=\"FNanchor_148\" href=\"#Footnote_148\" class=\"fnanchor\" title=\"si ne in … nolent Stuerenburg, Edd.; si in … nolint A B H a b; si in … volent L c; si in … non nolint Lambinus.\"\u003e[120]\u003c/a\u003e\r\ninteresse.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e123\u003c/span\u003e Senibus autem labores corporis minuendi, exercitationes\r\nanimi etiam augendae videntur; danda vero\r\nopera, ut et amicos et iuventutem et maxime rem\r\npublicam consilio et prudentia quam plurimum adiuvent.\r\nNihil autem magis cavendum est senectuti,\r\nquam ne languori se desidiaeque dedat; luxuria vero\r\ncum omni aetati turpis, tum senectuti foedissima est;\r\nsin autem etiam libidinum intemperantia accessit,\r\nduplex malum est, quod et ipsa senectus dedecus\r\nconcipit et facit adulescentium impudentiorem intemperantiam.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e124\u003c/span\u003e Ac ne illud quidem alienum est, de magistratuum,\r\nde privatorum, [de civium,]\u003ca name=\"FNanchor_149\" id=\"FNanchor_149\" href=\"#Footnote_149\" class=\"fnanchor\" title=\"de civium MSS.; [de civium] Hieron., Wolff, Edd.\"\u003e[121]\u003c/a\u003e de peregrinorum officiis\r\ndicere.\u003c/p\u003e\r\n\r\n\u003cp\u003eEst igitur proprium munus magistratus intellegere\r\nse gerere personam civitatis debereque eius dignitatem\r\net decus sustinere, servare leges, iura discribere,\u003ca name=\"FNanchor_150\" id=\"FNanchor_150\" href=\"#Footnote_150\" class=\"fnanchor\" title=\"discribere Bt., Ed., Heine; describere MSS.\"\u003e[122]\u003c/a\u003e\r\nea fidei suae commissa meminisse.\u003c/p\u003e\r\n\r\n\u003cp\u003ePrivatum autem oportet aequo et pari cum civibus\r\niure vivere neque summissum et abiectum neque se\r\nefferentem,\u003ca name=\"FNanchor_151\" id=\"FNanchor_151\" href=\"#Footnote_151\" class=\"fnanchor\" title=\"efferentem A H1 L a b c; ecferentem B H2, Ed.\"\u003e[123]\u003c/a\u003e tum in re publica ea velle, quae tranquilla\r\net honesta sint; talem enim solemus et sentire\r\nbonum civem et dicere.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e125\u003c/span\u003e Peregrini autem atque incolae officium est nihil\r\npraeter suum negotium agere, nihil de alio anquirere\r\nminimeque esse in aliena re publica curiosum.\u003c/p\u003e\r\n\r\n\u003cp\u003eIta fere officia reperientur, cum quaeretur, quid\r\ndeceat, et quid aptum sit personis, temporibus,\r\naetatibus. Nihil est autem, quod tam deceat, quam\r\nin omni re gerenda consilioque capiendo servare\r\nconstantiam.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"I.122\"\u003e122\u003c/span\u003e XXXIV. Since, too, the duties that properly belong\r\nto different times of life are not the same, but\r\nsome belong to the young, others to those more\r\nadvanced in years, a word must be said on this distinction\r\nalso.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eDuties of\u003cbr /\u003e\r\n(1) youth,\u003c/div\u003e\r\n\r\n\u003cp\u003eIt is, then, the duty of a young man to show deference\r\nto his elders and to attach himself to the best\r\nand most approved of them, so as to receive the benefit\r\nof their counsel and influence. For the inexperience\r\nof youth requires the practical wisdom of age\r\nto strengthen and direct it. And this time of life\r\nis above all to be protected against sensuality and\r\ntrained to toil and endurance of both mind and\r\nbody, so as to be strong for active duty in military\r\nand civil service. And even when they wish to relax\r\ntheir minds and give themselves up to enjoyment\r\nthey should beware of excesses and bear in mind\r\nthe rules of modesty. And this will be easier, if\r\nthe young are not unwilling to have their elders join\r\nthem even in their pleasures.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) age,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.123\"\u003e123\u003c/span\u003e The old, on the other hand, should, it seems, have\r\ntheir physical labours reduced; their mental activities\r\n\u003cspan class=\"pb\"\u003e[127]\u003c/span\u003e\r\nshould be actually increased. They should\r\nendeavour, too, by means of their counsel and practical\r\nwisdom to be of as much service as possible to\r\ntheir friends and to the young, and above all to the\r\nstate. But there is nothing against which old age\r\nhas to be more on its guard than against surrendering\r\nto feebleness and idleness, while luxury, a vice\r\nin any time of life, is in old age especially scandalous.\r\nBut if excess in sensual indulgence is added to\r\nluxurious living, it is a twofold evil; for old age not\r\nonly disgraces itself; it also serves to make the\r\nexcesses of the young more shameless.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.124\"\u003e124\u003c/span\u003e At this point it is not at all irrelevant to discuss\r\nthe duties of magistrates, of private individuals, [of\r\nnative citizens,] and of foreigners.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) magistrates,\u003c/div\u003e\r\n\r\n\u003cp\u003eIt is, then, peculiarly the place of a magistrate to\r\nbear in mind that he represents the state and that\r\nit is his duty to uphold its honour and its dignity, to\r\nenforce the law, to dispense to all their constitutional\r\nrights, and to remember that all this has been committed\r\nto him as a sacred trust.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(4) private citizens,\u003c/div\u003e\r\n\r\n\u003cp\u003eThe private individual ought first, in private relations,\r\nto live on fair and equal terms with his fellow-citizens,\r\nwith a spirit neither servile and grovelling\r\nnor yet domineering; and second, in matters pertaining\r\nto the state, to labour for her peace and\r\nhonour; for such a man we are accustomed to\r\nesteem and call a good citizen.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(5) aliens.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.125\"\u003e125\u003c/span\u003e As for the foreigner or the resident alien, it is his\r\nduty to attend strictly to his own concerns, not to pry\r\ninto other people\u0027s business, and under no condition\r\nto meddle in the politics of a country not his own.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eDuty and Propriety.\u003c/div\u003e\r\n\r\n\u003cp\u003eIn this way I think we shall have a fairly clear\r\nview of our duties when the question arises what is\r\nproper and what is appropriate to each character,\r\n\u003cspan class=\"pb\"\u003e[129]\u003c/span\u003e\r\ncircumstance, and age. But there is nothing so\r\nessentially proper as to maintain consistency in the\r\nperformance of every act and in the conception of\r\nevery plan.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e126\u003c/span\u003e XXXV. Sed quoniam decorum illud in omnibus\r\nfactis, dictis, in corporis denique motu et statu cernitur\r\nidque positum est in tribus rebus, formositate,\r\nordine, ornatu ad actionem apto, difficilibus ad eloquendum,\r\nsed satis erit intellegi, in his autem tribus\r\ncontinetur cura etiam illa, ut probemur iis, quibuscum\r\napud quosque vivamus, his quoque de rebus\r\npauca dicantur.\u003c/p\u003e\r\n\r\n\u003cp\u003ePrincipio corporis nostri magnam natura ipsa\r\nvidetur habuisse rationem, quae formam nostram\r\nreliquamque figuram, in qua esset species honesta,\r\neam posuit in promptu, quae partes autem corporis\r\nad naturae necessitatem datae aspectum essent deformem\r\nhabiturae atque foedum,\u003ca name=\"FNanchor_152\" id=\"FNanchor_152\" href=\"#Footnote_152\" class=\"fnanchor\" title=\"foedum Klotz, Müller, Heine; formam A B H a b; turpem L c, Bt.\"\u003e[124]\u003c/a\u003e eas contexit atque\r\nabdidit. \u003cspan class=\"pn\"\u003e127\u003c/span\u003e Hanc naturae tam diligentem fabricam\r\nimitata est hominum verecundia. Quae enim natura\r\noccultavit, eadem omnes, qui sana mente sunt, removent\r\nab oculis ipsique necessitati dant operam ut\r\nquam occultissime pareant; quarumque partium corporis\r\nusus sunt necessarii, eas neque partes neque\r\nearum usus suis nominibus appellant; quodque\r\nfacere turpe non est,\u003ca name=\"FNanchor_153\" id=\"FNanchor_153\" href=\"#Footnote_153\" class=\"fnanchor\" title=\"turpe non est a, Edd.; non turpe est L; non turpe (om. est) c; turpe non turpe est A B H b (the first turpe crossed out in A B).\"\u003e[125]\u003c/a\u003e modo occulte, id dicere obscenum\r\nest. Itaque nec actio rerum illarum aperta\r\npetulantia vacat nec orationis obscenitas.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e128\u003c/span\u003e Nec vero audiendi sunt Cynici, aut si qui fuerunt\r\nStoici paene Cynici, qui reprehendunt et irrident,\r\nquod ea, quae turpia\u003ca name=\"FNanchor_154\" id=\"FNanchor_154\" href=\"#Footnote_154\" class=\"fnanchor\" title=\"quae turpia B b, Edd.; quae re turpia, L c; quae … autem om. H.\"\u003e[126]\u003c/a\u003e non sint, verbis flagitiosa ducamus,\r\nilla autem, quae turpia\u003ca name=\"FNanchor_155\" id=\"FNanchor_155\" href=\"#Footnote_155\" class=\"fnanchor\" title=\"quae turpia B H b, Edd.; quae re turpia L c.\"\u003e[127]\u003c/a\u003e sint, nominibus appellemus\r\nsuis. Latrocinari, fraudare, adulterare re\u003ca name=\"FNanchor_156\" id=\"FNanchor_156\" href=\"#Footnote_156\" class=\"fnanchor\" title=\"re B H, Edd.; not in A L b c p.\"\u003e[128]\u003c/a\u003e\r\nturpe est, sed dicitur non obscene; liberis dare operam\r\nre honestum est, nomine obscenum; pluraque\r\nin eam sententiam ab eisdem contra verecundiam\r\ndisputantur. Nos autem naturam sequamur et ab\r\nomni, quod abhorret ab oculorum auriumque approbatione,\r\nfugiamus; status incessus, sessio accubitio,\r\nvultus oculi manuum motus teneat illud decorum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e129\u003c/span\u003e Quibus in rebus duo maxime sunt fugienda, ne\r\nquid effeminatum aut molle et ne quid durum aut\r\nrusticum sit. Nec vero histrionibus oratoribusque\r\nconcedendum est, ut iis haec apta sint, nobis dissoluta.\r\nScaenicorum quidem mos tantam habet vetere\r\ndisciplina verecundiam, ut in scaenam sine subligaculo\r\nprodeat nemo; verentur enim, ne, si quo casu\r\nevenerit, ut corporis partes quaedam aperiantur,\r\naspiciantur non decore. Nostro quidem more cum\r\nparentibus puberes filii, cum soceris generi non\r\nlavantur. Retinenda igitur est huius generis verecundia,\r\npraesertim natura ipsa magistra et duce.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003ePropriety in bodily actions.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.126\"\u003e126\u003c/span\u003e XXXV. But the propriety to which I refer shows\r\nitself also in every deed, in every word, even in every\r\nmovement and attitude of the body. And in outward,\r\nvisible propriety there are three elements\u0026mdash;beauty,\r\ntact, and taste; these conceptions are difficult\r\nto express in words, but it will be enough for my\r\npurpose if they are understood. In these three\r\nelements is included also our concern for the good\r\nopinion of those with whom and amongst whom we\r\nlive. For these reasons I should like to say a few\r\nwords about this kind of propriety also.\u003c/p\u003e\r\n\r\n\u003cp\u003eFirst of all, Nature seems to have had a wonderful\r\nplan in the construction of our bodies. Our face and\r\nour figure generally, in so far as it has a comely\r\nappearance, she has placed in sight; but the parts\r\nof the body that are given us only to serve the\r\nneeds of nature and that would present an unsightly\r\nand unpleasant appearance she has covered up and\r\nconcealed from view. \u003cspan class=\"pn\" id=\"I.127\"\u003e127\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eModesty.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Man\u0027s modesty has followed\r\nthis careful contrivance of Nature\u0027s; all right-minded\r\npeople keep out of sight what Nature has hidden\r\nand take pains to respond to nature\u0027s demands as\r\nprivately as possible; and in the case of those parts\r\nof the body which only serve nature\u0027s needs, neither\r\nthe parts nor the functions are called by their real\r\nnames. To perform these functions\u0026mdash;if only it be\r\ndone in private\u0026mdash;is nothing immoral; but to speak\r\nof them is indecent. And so neither public performance\r\nof those acts nor vulgar mention of them\r\nis free from indecency.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[131]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"I.128\"\u003e128\u003c/span\u003e But we should give no heed to the Cynics (or to\r\nsome Stoics who are practically Cynics) who censure\r\nand ridicule us for holding that the mere mention of\r\nsome actions that are not immoral is shameful, while\r\nother things that are immoral we call by their real\r\nnames. Robbery, fraud, and adultery, for example,\r\nare immoral in deed, but it is not indecent to name\r\nthem. To beget children in wedlock is in deed\r\nmorally right; to speak of it is indecent. And they\r\nassail modesty with a great many other arguments\r\nto the same purport. But as for us, let us follow\r\nnature and shun everything that is offensive to our\r\neyes or our ears. So, in standing or walking, in\r\nsitting or reclining, in our expression, our eyes, or\r\nthe movements of our hands, let us preserve what\r\nwe have called \"propriety.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.129\"\u003e129\u003c/span\u003e In these matters we must avoid especially the two\r\nextremes: our conduct and speech should not be\r\neffeminate and over-nice, on the one hand, nor coarse\r\nand boorish, on the other. And we surely must not\r\nadmit that while this rule applies to actors and orators,\r\nit is not binding upon us. As for stage-people,\r\ntheir custom, because of its traditional discipline,\r\ncarries modesty to such a point that an actor would\r\nnever step out upon the stage without a breech-cloth\r\non, for fear he might make an improper exhibition,\r\nif by some accident certain parts of his person should\r\nhappen to become exposed. And in our own custom,\r\ngrown sons do not bathe with their fathers, nor\r\nsons-in-law with their fathers-in-law. We must,\r\ntherefore, keep to the path of this sort of modesty,\r\nespecially when Nature is our teacher and guide.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e130\u003c/span\u003e XXXVI. Cum autem pulchritudinis duo genera\r\nsint, quorum in altero venustas sit, in altero dignitas,\r\nvenustatem muliebrem ducere debemus, dignitatem\r\nvirilem. Ergo et a forma removeatur omnis viro non\r\ndignus ornatus, et huic simile vitium in gestu motuque\r\ncaveatur. Nam et palaestrici motus sunt saepe\r\nodiosiores, et histrionum non nulli gestus ineptiis\r\nnon vacant,\u003ca name=\"FNanchor_157\" id=\"FNanchor_157\" href=\"#Footnote_157\" class=\"fnanchor\" title=\"ineptiis non vacant A B H a b; inepti non vacant offensione L c p.\"\u003e[129]\u003c/a\u003e et in utroque genere quae sunt recta et\r\nsimplicia, laudantur. Formae autem dignitas coloris\r\nbonitate tuenda est, color exercitationibus corporis.\r\nAdhibenda praeterea munditia est non odiosa neque\r\nexquisita nimis, tantum quae fugiat agrestem et inhumanam\r\nneglegentiam. Eadem ratio est habenda\r\nvestitus, in quo, sicut in plerisque rebus, mediocritas\r\noptima est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e131\u003c/span\u003e Cavendum autem est, ne aut tarditatibus utamur\r\n\u003ci\u003ein\u003c/i\u003e\u003ca name=\"FNanchor_159\" id=\"FNanchor_159\" href=\"#Footnote_159\" class=\"fnanchor\" title=\"in Edd.; not in MSS.\"\u003e[130]\u003c/a\u003e ingressu mollioribus, ut pomparum ferculis similes\r\nesse videamur, aut in festinationibus suscipiamus\r\nnimias celeritates, quae cum fiunt, anhelitus moventur,\r\nvultus mutantur, ora torquentur; ex quibus\r\nmagna significatio fit non adesse constantiam. Sed\r\nmulto etiam magis elaborandum est, ne animi motus\r\na natura recedant; quod assequemur, si cavebimus,\r\nne in perturbationes atque exanimationes incidamus,\r\net si attentos animos ad decoris conservationem\r\ntenebimus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e132\u003c/span\u003e Motus autem animorum duplices sunt, alteri cogitationis,\r\nalteri appetitus; cogitatio in vero exquirendo\r\nmaxime versatur, appetitus impellit ad agendum.\r\nCurandum est igitur, ut cogitatione ad res quam\r\noptimas utamur, appetitum rationi oboedientem\r\npraebeamus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003ePropriety:\u003cbr /\u003e\r\n(1) in outward appearance;\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.130\"\u003e130\u003c/span\u003e XXXVI. Again, there are two orders of beauty:\r\nin the one, loveliness predominates; in the other,\r\n\u003cspan class=\"pb\"\u003e[133]\u003c/span\u003e\r\ndignity; of these, we ought to regard loveliness as\r\nthe attribute of woman, and dignity as the attribute\r\nof man. Therefore, let all finery not suitable to a\r\nman\u0027s dignity be kept off his person, and let him\r\nguard against the like fault in gesture and action.\r\nThe manners taught in the palaestra,\u003ca name=\"FNanchor_158\" id=\"FNanchor_158\" href=\"#Footnote_158\" class=\"fnanchor\" title=\"The Greek palaestra, a public school of wrestling and athletics, adopted by the Romans became a place of exercise where the youth were trained in gestures and attitudes, a nursery of foppish manners.\"\u003e[AC]\u003c/a\u003e for example,\r\nare often rather objectionable, and the gestures of\r\nactors on the stage are not always free from affectation;\r\nbut simple, unaffected manners are commendable\r\nin both instances. Now dignity of mien is also\r\nto be enhanced by a good complexion; the complexion\r\nis the result of physical exercise. We must besides\r\npresent an appearance of neatness\u0026mdash;not too punctilious\r\nor exquisite, but just enough to avoid boorish\r\nand ill-bred slovenliness. We must follow the same\r\nprinciple in regard to dress. In this, as in most\r\nthings, the best rule is the golden mean.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) in inward self-control.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.131\"\u003e131\u003c/span\u003e We must be careful, too, not to fall into a habit of\r\nlistless sauntering in our gait, so as to look like carriers\r\nin festal processions, or of hurrying too fast,\r\nwhen time presses. If we do this, it puts us out of\r\nbreath, our looks are changed, our features distorted;\r\nand all this is clear evidence of a lack of poise. But\r\nit is much more important that we succeed in keeping\r\nour mental operations in harmony with nature\u0027s\r\nlaws. And we shall not fail in this if we guard\r\nagainst violent excitement or depression, and if we\r\nkeep our minds intent on the observance of propriety.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.132\"\u003e132\u003c/span\u003e Our mental operations, moreover, are of two\r\n\u003cspan class=\"pb\"\u003e[135]\u003c/span\u003e\r\nkinds: some have to do with thought, others with\r\nimpulse. Thought is occupied chiefly with the discovery\r\nof truth; impulse prompts to action. We\r\nmust be careful, therefore, to employ our thoughts\r\non themes as elevating as possible and to keep our\r\nimpulses under the control of reason.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXXXVII. Et quoniam magna vis orationis est,\r\neaque duplex, altera contentionis, altera sermonis,\r\ncontentio disceptationibus tribuatur iudiciorum, contionum,\r\nsenatus, sermo in circulis, disputationibus,\r\ncongressionibus familiarium versetur, sequatur etiam\r\nconvivia. Contentionis praecepta rhetorum sunt,\r\nnulla sermonis, quamquam haud scio an possint haec\r\nquoque esse. Sed discentium studiis inveniuntur\r\nmagistri, huic autem qui studeant, sunt nulli, rhetorum\r\nturba referta omnia; quamquam, quae\u003ca name=\"FNanchor_160\" id=\"FNanchor_160\" href=\"#Footnote_160\" class=\"fnanchor\" title=\"quae A2 c, Edd.; quoniam (per compend.) A1 B H a b.\"\u003e[131]\u003c/a\u003e verborum\r\nsententiarumque praecepta sunt, eadem ad sermonem\r\npertinebunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e133\u003c/span\u003e Sed cum orationis indicem vocem habeamus, in\r\nvoce autem duo sequamur, ut clara sit, ut suavis,\r\nutrumque omnino a natura petundum est, verum\r\nalterum exercitatio augebit, alterum imitatio presse\r\nloquentium et leniter.\u003c/p\u003e\r\n\r\n\u003cp\u003eNihil fuit in Catulis, ut eos exquisito iudicio putares\r\nuti litterarum, quamquam erant litterati; sed\r\net alii; hi autem optime uti lingua Latina putabantur;\r\nsonus erat dulcis, litterae neque expressae\r\nneque oppressae, ne aut obscurum esset aut putidum,\r\nsine contentione vox nec languens nec canora.\r\nUberior oratio L. Crassi nec minus faceta, sed bene\r\nloquendi de Catulis opinio non minor. Sale vero et\r\nfacetiis Caesar, Catuli patris frater, vicit omnes, ut in\r\nillo ipso forensi genere dicendi contentiones aliorum\r\nsermone vinceret.\u003c/p\u003e\r\n\r\n\u003cp\u003eIn omnibus igitur his elaborandum est, si in omni\r\nre quid deceat exquirimus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e134\u003c/span\u003e Sit ergo hic sermo, in quo Socratici maxime excellunt,\r\nlenis minimeque pertinax, insit in eo lepos;\r\nnec vero, tamquam in possessionem suam venerit,\r\nexcludat alios, sed cum reliquis in rebus, tum in\r\nsermone communi vicissitudinem non iniquam putet;\r\nac videat in primis, quibus de rebus loquatur; si\r\nseriis, severitatem adhibeat, si iocosis, leporem; in\r\nprimisque provideat, ne sermo vitium aliquod indicet\r\ninesse in moribus; quod maxime tum solet evenire,\r\ncum studiose de absentibus detrahendi causa aut per\r\nridiculum aut severe maledice contumelioseque dicitur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e135\u003c/span\u003e Habentur autem plerumque sermones aut de\r\ndomesticis negotiis aut de re publica aut de artium\r\nstudiis atque doctrina. Danda igitur opera est, ut,\r\netiamsi aberrare ad alia coeperit, ad haec revocetur\r\noratio, sed utcumque aderunt; neque enim isdem\u003ca name=\"FNanchor_161\" id=\"FNanchor_161\" href=\"#Footnote_161\" class=\"fnanchor\" title=\"enim isdem (hisdem B H) A B H b, Müller; enim omnes isdem L c, most Edd.\"\u003e[132]\u003c/a\u003e\r\nde rebus nec omni tempore nec similiter delectamur.\r\nAnimadvertendum est etiam, quatenus sermo\r\ndelectationem habeat, et, ut incipiendi ratio fuerit, ita\r\nsit desinendi modus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003ePropriety in speech: oratory and conversation.\u003c/div\u003e\r\n\r\n\u003cp\u003eXXXVII. The power of speech in the attainment\r\nof propriety is great, and its function is twofold: the\r\nfirst is oratory; the second, conversation. Oratory\r\nis the kind of discourse to be employed in pleadings in\r\ncourt and speeches in popular assemblies and in the\r\nsenate; conversation should find its natural place in\r\nsocial gatherings, in informal discussions, and in intercourse\r\nwith friends; it should also seek admission at\r\ndinners. There are rules for oratory laid down by\r\nrhetoricians; there are none for conversation; and\r\nyet I do not know why there should not be. But\r\nwhere there are students to learn, teachers are\r\nfound; there are, however, none who make conversation\r\na subject of study, whereas pupils throng\r\nabout the rhetoricians everywhere. And yet the\r\nsame rules that we have for words and sentences in\r\nrhetoric will apply also to conversation.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.133\"\u003e133\u003c/span\u003e Now since we have the voice as the organ of\r\nspeech, we should aim to secure two properties\r\nfor it: that it be clear, and that it be musical.\r\nWe must, of course, look to nature for both gifts.\r\nBut distinctness may be improved by practice; the\r\nmusical qualities, by imitating those who speak\r\nwith smooth and articulate enunciation.\u003c/p\u003e\r\n\r\n\u003cp\u003eThere was nothing in the two Catuli to lead one\r\nto suppose that they had a refined literary taste;\r\nthey were men of culture, it is true; and so were\r\nothers; but the Catuli were looked upon as the perfect\r\n\u003cspan class=\"pb\"\u003e[137]\u003c/span\u003e\r\nmasters of the Latin tongue. Their pronunciation\r\nwas charming; their words were neither mouthed\r\nnor mumbled: they avoided both indistinctness and\r\naffectation; their voices were free from strain, yet\r\nneither faint nor shrill. More copious was the speech\r\nof Lucius Crassus and not less brilliant, but the reputation\r\nof the two Catuli for eloquence was fully\r\nequal to his. But in wit and humour Caesar, the\r\nelder Catulus\u0027s half-brother, surpassed them all:\r\neven at the bar he would with his conversational\r\nstyle defeat other advocates with their elaborate\r\norations.\u003c/p\u003e\r\n\r\n\u003cp\u003eIf, therefore, we are aiming to secure propriety in\r\nevery circumstance of life, we must master all these\r\npoints.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eConversation as an art.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.134\"\u003e134\u003c/span\u003e Conversation, then, in which the Socratics are the\r\nbest models, should have these qualities. It should\r\nbe easy and not in the least dogmatic; it should have\r\nthe spice of wit. And the one who engages in conversation\r\nshould not debar others from participating\r\nin it, as if he were entering upon a private monopoly;\r\nbut, as in other things, so in a general conversation\r\nhe should think it not unfair for each to have\r\nhis turn. He should observe, first and foremost,\r\nwhat the subject of conversation is. If it is grave,\r\nhe should treat it with seriousness; if humorous,\r\nwith wit. And above all, he should be on the watch\r\nthat his conversation shall not betray some defect in\r\nhis character. This is most likely to occur, when\r\npeople in jest or in earnest take delight in making\r\nmalicious and slanderous statements about the absent,\r\non purpose to injure their reputations.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.135\"\u003e135\u003c/span\u003e The subjects of conversation are usually affairs of\r\nthe home or politics or the practice of the professions\r\n\u003cspan class=\"pb\"\u003e[139]\u003c/span\u003e\r\nand learning. Accordingly, if the talk begins to\r\ndrift off to other channels, pains should be taken to\r\nbring it back again to the matter in hand\u0026mdash;but with\r\ndue consideration to the company present; for we\r\nare not all interested in the same things at all times\r\nor in the same degree. We must observe, too, how\r\nfar the conversation is agreeable and, as it had a\r\nreason for its beginning, so there should be a point\r\nat which to close it tactfully.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e136\u003c/span\u003e XXXVIII. Sed quo modo in omni vita rectissime\r\npraecipitur, ut perturbationes fugiamus, id est motus\r\nanimi nimios rationi non optemperantes, sic eius\r\nmodi motibus sermo debet vacare, ne aut ira exsistat\r\naut cupiditas aliqua aut pigritia aut ignavia aut tale\r\naliquid appareat, maximeque curandum est, ut eos,\r\nquibuscum sermonem conferemus, et vereri et diligere\r\nvideamur.\u003c/p\u003e\r\n\r\n\u003cp\u003eObiurgationes etiam non numquam incidunt necessariae,\r\nin quibus utendum est fortasse et vocis\r\ncontentione maiore et verborum gravitate acriore, id\r\nagendum etiam, ut ea facere videamur irati. Sed, ut\r\nad urendum et secandum, sic ad hoc genus castigandi\r\nraro invitique veniemus nec umquam nisi necessario,\r\nsi nulla reperietur alia medicina; sed tamen ira procul\r\nabsit, cum qua nihil recte fieri, nihil considerate potest.\r\n\u003cspan class=\"pn\"\u003e137\u003c/span\u003e Magnam autem partem\u003ca name=\"FNanchor_162\" id=\"FNanchor_162\" href=\"#Footnote_162\" class=\"fnanchor\" title=\"magnam autem partem Lambinus, Edd.; magna autem parte MSS.\"\u003e[133]\u003c/a\u003e clementi castigatione licet\r\nuti, gravitate tamen adiuncta, ut severitas adhibeatur\r\net contumelia repellatur, atque etiam illud ipsum,\r\nquod acerbitatis habet obiurgatio, significandum est,\r\nipsius id causa, qui obiurgetur, esse susceptum.\u003c/p\u003e\r\n\r\n\u003cp\u003eRectum est autem etiam in illis contentionibus,\r\nquae cum inimicissimis fiunt, etiamsi nobis indigna\r\naudiamus, tamen gravitatem retinere, iracundiam\r\npellere. Quae enim cum aliqua perturbatione fiunt,\r\nea nec constanter fieri possunt neque iis, qui adsunt,\r\nprobari.\u003c/p\u003e\r\n\r\n\u003cp\u003eDeforme etiam est de se ipsum praedicare falsa\r\npraesertim et cum irrisione audientium imitari militem\r\ngloriosum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003ePropriety of speech\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.136\"\u003e136\u003c/span\u003e XXXVIII. But as we have a most excellent rule\r\nfor every phase of life, to avoid exhibitions of passion,\r\nthat is, mental excitement that is excessive and uncontrolled\r\nby reason; so our conversation ought to\r\nbe free from such emotions: let there be no exhibition\r\nof anger or inordinate desire, of indolence or indifference,\r\nor anything of the kind. We must also take\r\nthe greatest care to show courtesy and consideration\r\ntoward those with whom we converse.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(1) in reproofs,\u003c/div\u003e\r\n\r\n\u003cp\u003eIt may sometimes happen that there is need of\r\nadministering reproof. On such occasions we should,\r\nperhaps, use a more emphatic tone of voice and\r\nmore forcible and severe terms and even assume an\r\nappearance of being angry. But we shall have recourse\r\nto this sort of reproof, as we do to cautery\r\nand amputation, rarely and reluctantly\u0026mdash;never at all,\r\nunless it is unavoidable and no other remedy can be\r\ndiscovered. We may seem angry, but anger should\r\nbe far from us; for in anger nothing right or judicious\r\ncan be done. \u003cspan class=\"pn\" id=\"I.137\"\u003e137\u003c/span\u003e In most cases, we may apply a\r\nmild reproof, so combined, however, with earnestness,\r\nthat while severity is shown, offensive language\r\nis avoided. Nay more, we must show clearly that\r\neven that very harshness which goes with our reproof\r\nis designed for the good of the person reproved.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) in disputes,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[141]\u003c/span\u003e\r\nThe right course, moreover, even in our differences\r\nwith our bitterest enemies, is to maintain our dignity\r\nand to repress our anger, even though we are\r\ntreated outrageously. For what is done under some\r\ndegree of excitement cannot be done with perfect\r\nself-respect or the approval of those who witness it.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) in self-praise.\u003c/div\u003e\r\n\r\n\u003cp\u003eIt is bad taste also to talk about oneself\u0026mdash;especially\r\nif what one says is not true\u0026mdash;and, amid the\r\nderision of one\u0027s hearers, to play \"The Braggart\r\nCaptain.\"\u003ca name=\"FNanchor_163\" id=\"FNanchor_163\" href=\"#Footnote_163\" class=\"fnanchor\" title=\"Like Pyrgopolinices in the Miles Gloriosus of Plautus, or Thraso in the Eunuchus of Terence.\"\u003e[AD]\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e138\u003c/span\u003e XXXIX. Et quoniam omnia persequimur, volumus\r\nquidem certe, dicendum est etiam, qualem\r\nhominis honorati et principis domum placeat esse,\r\ncuius finis est usus,\u003ca name=\"FNanchor_164\" id=\"FNanchor_164\" href=\"#Footnote_164\" class=\"fnanchor\" title=\"est usus L c, Edd.; et usus B H a b.\"\u003e[134]\u003c/a\u003e ad quem accommodanda est\r\naedificandi descriptio et tamen adhibenda commoditatis\r\ndignitatisque diligentia.\u003c/p\u003e\r\n\r\n\u003cp\u003eCn. Octavio, qui primus ex illa familia consul\r\nfactus est, honori fuisse accepimus, quod praeclaram\r\naedificasset in Palatio et plenam dignitatis domum;\r\nquae cum vulgo viseretur, suffragata domino, novo\r\nhomini, ad consulatum putabatur; hanc Scaurus\r\ndemolitus accessionem adiunxit aedibus. Itaque\r\nille in suam domum consulatum primus attulit, hic,\r\nsummi et clarissimi viri filius, in domum multiplicatam\r\nnon repulsam solum rettulit, sed ignominiam\r\netiam et\u003ca name=\"FNanchor_165\" id=\"FNanchor_165\" href=\"#Footnote_165\" class=\"fnanchor\" title=\"et L c, Edd.; not in B H b.\"\u003e[135]\u003c/a\u003e calamitatem. \u003cspan class=\"pn\"\u003e139\u003c/span\u003e Ornanda enim est dignitas\r\ndomo, non ex domo tota quaerenda, nec domo\r\ndominus, sed domino domus honestanda est, et, ut\r\nin ceteris habenda ratio non sua solum, sed etiam\r\naliorum, sic in domo clari hominis, in quam et\r\nhospites multi recipiendi et admittenda hominum\r\ncuiusque modi multitudo, adhibenda cura est laxitatis;\r\naliter ampla domus dedecori saepe domino\r\nfit,\u003ca name=\"FNanchor_166\" id=\"FNanchor_166\" href=\"#Footnote_166\" class=\"fnanchor\" title=\"fit Bt., Ed.; sit B H a b; est L (corr. ex sit b), Müller, Heine; not in c.\"\u003e[136]\u003c/a\u003e si est in ea solitudo, et maxime, si aliquando\r\nalio domino solita est frequentari. Odiosum est\r\nenim, cum a praetereuntibus dicitur:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eInc. inc. fab., Ribbeck\u003csup\u003e2\u003c/sup\u003e, 184-185\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eo domus ántiqua, heu\u003ca name=\"FNanchor_167\" id=\"FNanchor_167\" href=\"#Footnote_167\" class=\"fnanchor\" title=\"heu Edd.; et MSS.; ei Schenkl.\"\u003e[137]\u003c/a\u003e quam díspari\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003edomináre domino!\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003equod quidem his temporibus in multis licet dicere.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e140\u003c/span\u003e Cavendum autem est, praesertim si ipse aedifices,\r\nne extra modum sumptu et magnificentia prodeas;\r\nquo in genere multum mali etiam in exemplo est.\r\nStudiose enim plerique praesertim in hanc partem\r\nfacta principum imitantur, ut L. Luculli, summi viri,\r\nvirtutem quis? at quam multi villarum magnificentiam\r\nimitati! quarum quidem certe est adhibendus\r\nmodus ad mediocritatemque\u003ca name=\"FNanchor_169\" id=\"FNanchor_169\" href=\"#Footnote_169\" class=\"fnanchor\" title=\"mediocritatemque: que italicized by Ed. but attested by B H L b c.\"\u003e[138]\u003c/a\u003e revocandus. Eademque\r\nmediocritas ad omnem usum cultumque vitae transferenda\r\nest.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed haec hactenus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e141\u003c/span\u003e In omni autem actione suscipienda tria sunt\r\ntenenda, primum ut appetitus rationi pareat, quo\r\nnihil est ad officia conservanda accommodatius,\r\ndeinde ut animadvertatur, quanta illa res sit, quam\r\nefficere velimus, ut neve maior neve minor cura et\r\nopera suscipiatur, quam causa postulet. Tertium\r\nest, ut caveamus, ut ea, quae pertinent ad liberalem\r\nspeciem et dignitatem,\u003ca name=\"FNanchor_170\" id=\"FNanchor_170\" href=\"#Footnote_170\" class=\"fnanchor\" title=\"ad liberalem speciem et dignitatem B H b, Edd.; ad liberalitatem specie et dignitate L c p.\"\u003e[139]\u003c/a\u003e moderata\u003ca name=\"FNanchor_171\" id=\"FNanchor_171\" href=\"#Footnote_171\" class=\"fnanchor\" title=\"moderata L c p, Edd.; moderanda B H a b.\"\u003e[140]\u003c/a\u003e sint. Modus\r\nautem est optimus decus ipsum tenere, de quo ante\r\ndiximus, nec progredi longius. Horum tamen trium\r\npraestantissimum est appetitum optemperare rationi.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe proper home.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.138\"\u003e138\u003c/span\u003e XXXIX. But since I am investigating this subject\r\nin all its phases (at least, that is my purpose), I\r\nmust discuss also what sort of house a man of rank\r\nand station should, in my opinion, have. Its prime\r\nobject is serviceableness. To this the plan of the\r\nbuilding should be adapted; and yet careful attention\r\nshould be paid to its convenience and distinction.\u003c/p\u003e\r\n\r\n\u003cp\u003eWe have heard that Gnaeus Octavius\u0026mdash;the first\r\nof that family to be elected consul\u0026mdash;distinguished\r\nhimself by building upon the Palatine an attractive\r\nand imposing house. Everybody went to see it,\r\nand it was thought to have gained votes for the\r\nowner, a new man, in his canvass for the consulship.\r\nThat house Scaurus demolished, and on its site he\r\nbuilt an addition to his own house. Octavius, then,\r\nwas the first of his family to bring the honour of a\r\nconsulship to his house; Scaurus, though the son of\r\na very great and illustrious man, brought to the\r\nsame house, when enlarged, not only defeat, but disgrace\r\nand ruin. \u003cspan class=\"pn\" id=\"I.139\"\u003e139\u003c/span\u003e The truth is, a man\u0027s dignity may be\r\nenhanced by the house he lives in, but not wholly\r\nsecured by it; the owner should bring honour to his\r\n\u003cspan class=\"pb\"\u003e[143]\u003c/span\u003e\r\nhouse, not the house to its owner. And, as in\r\neverything else a man must have regard not for\r\nhimself alone but for others also, so in the home of\r\na distinguished man, in which numerous guests must\r\nbe entertained and crowds of every sort of people\r\nreceived, care must be taken to have it spacious.\r\nBut if it is not frequented by visitors, if it has an\r\nair of lonesomeness, a spacious palace often becomes\r\na discredit to its owner. This is sure to be the\r\ncase if at some other time, when it had a different\r\nowner, it used to be thronged. For it is unpleasant,\r\nwhen passers-by remark:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"O good old house, alas! how different\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eThe owner who now owneth thee!\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eAnd in these times that may be said of many a\r\nhouse!\u003ca name=\"FNanchor_168\" id=\"FNanchor_168\" href=\"#Footnote_168\" class=\"fnanchor\" title=\"Members of Caesar\u0027s party were now occupying the houses that had been the homes of Pompey\u0027s friends. Antony, for example, lived in Pompey\u0027s house.\"\u003e[AE]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.140\"\u003e140\u003c/span\u003e One must be careful, too, not to go beyond\r\nproper bounds in expense and display, especially\r\nif one is building for oneself. For much mischief\r\nis done in this way, if only in the example set.\r\nFor many people imitate zealously the foibles of\r\nthe great, particularly in this direction: for example,\r\nwho copies the virtues of Lucius Lucullus, excellent\r\nman that he was? But how many there are who\r\nhave copied the magnificence of his villas! Some\r\nlimit should surely be set to this tendency and it\r\nshould be reduced at least to a standard of moderation;\r\nand by that same standard of moderation the\r\ncomforts and wants of life generally should be regulated.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut enough on this part of my theme.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThree rules for the duty of propriety.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[145]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"I.141\"\u003e141\u003c/span\u003e In entering upon any course of action, then,\r\nwe must hold fast to three principles: first, that\r\nimpulse shall obey reason; for there is no better\r\nway than this to secure the observance of duties;\r\nsecond, that we estimate carefully the importance\r\nof the object that we wish to accomplish, so that\r\nneither more nor less care and attention may be\r\nexpended upon it than the case requires; the third\r\nprinciple is that we be careful to observe moderation\r\nin all that is essential to the outward appearance\r\nand dignity of a gentleman. Moreover, the best\r\nrule for securing this is strictly to observe that\r\npropriety which we have discussed above, and not\r\nto overstep it. Yet of these three principles, the\r\none of prime importance is to keep impulse subservient\r\nto reason.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e142\u003c/span\u003e XL. Deinceps de ordine rerum et de opportunitate\r\ntemporum dicendum est. Haec autem scientia continentur\r\nea, quam Graeci εὐταξίαν nominant, non\r\nhanc, quam interpretamur modestiam, quo in verbo\r\nmodus inest, sed illa est εὐταξία, in qua intellegitur\r\nordinis conservatio. Itaque, ut eandem nos modestiam\r\nappellemus, sic definitur a Stoicis, ut modestia\r\nsit scientia rerum earum, quae agentur aut dicentur,\r\nloco suo collocandarum. Ita videtur eadem vis\r\nordinis et collocationis fore; nam et ordinem sic\r\ndefiniunt: compositionem rerum aptis et accommodatis\r\nlocis; locum autem actionis opportunitatem\u003ca name=\"FNanchor_172\" id=\"FNanchor_172\" href=\"#Footnote_172\" class=\"fnanchor\" title=\"oportunitate(m) Ed.\"\u003e[141]\u003c/a\u003e\r\ntemporis esse dicunt; tempus autem actionis opportunum\u003ca name=\"FNanchor_173\" id=\"FNanchor_173\" href=\"#Footnote_173\" class=\"fnanchor\" title=\"oportunum Ed.\"\u003e[142]\u003c/a\u003e\r\nGraece εὐκαιρία, Latine appellatur occasio.\r\nSic fit, ut modestia haec, quam ita interpretamur, ut\r\ndixi, scientia sit opportunitatis\u003ca name=\"FNanchor_174\" id=\"FNanchor_174\" href=\"#Footnote_174\" class=\"fnanchor\" title=\"oportunitatis Ed.\"\u003e[143]\u003c/a\u003e idoneorum ad agendum\r\ntemporum.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e\u003ca href=\"#I.18\"\u003eCh. VI\u003c/a\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e143\u003c/span\u003e Sed potest eadem esse prudentiae definitio, de\r\nqua principio diximus; hoc autem loco de moderatione\r\net temperantia et harum similibus virtutibus\r\nquaerimus. Itaque, quae erant prudentiae propria,\r\nsuo loco dicta sunt; quae autem harum virtutum, de\r\nquibus iam diu loquimur, quae pertinent ad verecundiam\r\net ad eorum approbationem, quibuscum\r\nvivimus, nunc dicenda sunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e144\u003c/span\u003e Talis est igitur ordo actionum adhibendus, ut,\r\nquem ad modum in oratione constanti, sic in vita\r\nomnia sint apta inter se et convenientia; turpe\r\nenim valdeque vitiosum in re severa convivio digna\u003ca name=\"FNanchor_175\" id=\"FNanchor_175\" href=\"#Footnote_175\" class=\"fnanchor\" title=\"convivio digna B H a b, Edd.; convivio dignum c; convivii dicta L p.\"\u003e[144]\u003c/a\u003e\r\naut delicatum aliquem inferre sermonem. Bene\r\nPericles, cum haberet collegam in praetura Sophoclem\r\npoëtam iique de communi officio convenissent\r\net casu formosus puer praeteriret dixissetque\r\nSophocles: \"O puerum pulchrum, Pericle!\" \"At\r\nenim praetorem, Sophocle, decet non solum manus,\r\nsed etiam oculos abstinentes habere.\" Atqui\u003ca name=\"FNanchor_176\" id=\"FNanchor_176\" href=\"#Footnote_176\" class=\"fnanchor\" title=\"Atqui Müller, Heine; atque MSS., Bt.\"\u003e[145]\u003c/a\u003e hoc\r\nidem Sophocles si in athletarum probatione dixisset,\r\niusta reprehensione caruisset. Tanta vis est et loci\r\net temporis. Ut, si qui, cum causam sit acturus, in\r\nitinere aut in ambulatione secum ipse meditetur, aut\r\nsi quid aliud attentius cogitet, non reprehendatur, at\r\nhoc idem si in convivio faciat, inhumanus videatur\r\ninscitia temporis.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e145\u003c/span\u003e Sed ea, quae multum ab humanitate discrepant, ut\r\nsi qui in foro cantet, aut si qua est alia magna perversitas,\r\nfacile apparet nec magnopere admonitionem\r\net praecepta desiderat; quae autem parva videntur\r\nesse delicta neque a multis intellegi possunt, ab iis\u003ca name=\"FNanchor_177\" id=\"FNanchor_177\" href=\"#Footnote_177\" class=\"fnanchor\" title=\"iis Edd.; his MSS.\"\u003e[146]\u003c/a\u003e\r\nest diligentius declinandum. Ut in fidibus aut tibiis,\r\nquamvis paulum discrepent, tamen id a sciente\r\nanimadverti solet, sic videndum\u003ca name=\"FNanchor_178\" id=\"FNanchor_178\" href=\"#Footnote_178\" class=\"fnanchor\" title=\"videndum L c, Edd.; vivendum B H a b.\"\u003e[147]\u003c/a\u003e est in vita ne forte\r\nquid discrepet, vel multo etiam magis, quo maior et\r\nmelior actionum quam sonorum concentus est.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eOrderliness\u0026mdash;the right thing at the right time.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.142\"\u003e142\u003c/span\u003e XL. Next, then, we must discuss orderliness of\r\nconduct and seasonableness of occasions. These two\r\nqualities are embraced in that science which the\r\nGreeks call εὐταξία\u0026mdash;not that εὐταξία which we\r\ntranslate with \u003ci\u003emoderation\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003emodestia\u003c/i\u003e], derived from\r\n\u003ci\u003emoderate\u003c/i\u003e; but this is the εὐταξία by which we understand\r\n\u003ci\u003eorderly conduct\u003c/i\u003e. And so, if we may call it\r\nalso \u003ci\u003emoderation\u003c/i\u003e, it is defined by the Stoics as follows:\r\n\"Moderation is the science of disposing aright\r\neverything that is done or said.\" So the essence\r\nof orderliness and of right-placing, it seems, will be\r\nthe same; for \u003ci\u003eorderliness\u003c/i\u003e they define also as \"the\r\narrangement of things in their suitable and appropriate\r\nplaces.\" By \"place of action,\" moreover,\r\nthey mean \u003ci\u003eseasonableness of circumstance\u003c/i\u003e; and the\r\n\u003ci\u003eseasonable circumstance\u003c/i\u003e for an action is called in\r\nGreek εὐκαιρία, in Latin \u003ci lang=\"la\" xml:lang=\"la\"\u003eoccasio\u003c/i\u003e (occasion). So it\r\ncomes about that in this sense \u003ci\u003emoderation\u003c/i\u003e, which we\r\n\u003cspan class=\"pb\"\u003e[147]\u003c/span\u003e\r\nexplain as I have indicated, is the science of doing\r\nthe right thing at the right time.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.143\"\u003e143\u003c/span\u003e A similar definition can be given for prudence, of\r\nwhich I have spoken in an early chapter. But in\r\nthis part we are considering temperance and self-control\r\nand related virtues. Accordingly, the\r\nproperties which, as we found, are peculiar to prudence,\r\nwere discussed in their proper place, while\r\nthose are to be discussed now which are peculiar to\r\nthese virtues of which we have for some time been\r\nspeaking and which relate to considerateness and to\r\nthe approbation of our fellow-men.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.144\"\u003e144\u003c/span\u003e Such orderliness of conduct is, therefore, to be observed,\r\nthat everything in the conduct of our life\r\nshall balance and harmonize, as in a finished speech.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eSeasonableness of speech.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nFor it is unbecoming and highly censurable, when\r\nupon a serious theme, to introduce such jests as are\r\nproper at a dinner, or any sort of loose talk. When\r\nPericles was associated with the poet Sophocles as\r\nhis colleague in command and they had met to\r\nconfer about official business that concerned them\r\nboth, a handsome boy chanced to pass and Sophocles\r\nsaid: \"Look, Pericles; what a pretty boy!\" How\r\npertinent was Pericles\u0027s reply: \"Hush, Sophocles,\r\na general should keep not only his hands but his\r\neyes under control.\" And yet, if Sophocles had\r\nmade this same remark at a trial of athletes, he\r\nwould have incurred no just reprimand. So great\r\nis the significance of both place and circumstance.\r\nFor example, if anyone, while on a journey or on a\r\nwalk, should rehearse to himself a case which he is\r\npreparing to conduct in court, or if he should under\r\nsimilar circumstances apply his closest thought to\r\nsome other subject, he would not be open to censure;\r\n\u003cspan class=\"pb\"\u003e[149]\u003c/span\u003e\r\nbut if he should do that same thing at a dinner,\r\nhe would be thought ill-bred, because he ignored\r\nthe proprieties of the occasion.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe little things that count.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.145\"\u003e145\u003c/span\u003e But flagrant breaches of good breeding, like singing\r\nin the streets or any other gross misconduct, are\r\neasily apparent and do not call especially for admonition\r\nand instruction. But we must even more\r\ncarefully avoid those seemingly trivial faults which\r\npass unnoticed by the many. However slightly out\r\nof tune a harp or flute may be, the fault is still\r\ndetected by a connoisseur; so we must be on the\r\nwatch lest haply something in our life be out of\r\ntune\u0026mdash;nay, rather, far greater is the need for painstaking,\r\ninasmuch as harmony of actions is far better\r\nand far more important than harmony of sounds.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e146\u003c/span\u003e XLI. Itaque, ut in fidibus musicorum aures vel minima\r\nsentiunt, sic nos, si acres ac diligentes esse volumus\r\nanimadversores[que]\u003ca name=\"FNanchor_179\" id=\"FNanchor_179\" href=\"#Footnote_179\" class=\"fnanchor\" title=\"animadversores [que] Ed.; animadversoresque MSS.; *animadversoresque Bt.; animadversores Orelli, Müller, Heine.\"\u003e[148]\u003c/a\u003e vitiorum, magna saepe intellegemus\r\nex parvis. Ex oculorum optutu, superciliorum\r\naut remissione aut contractione, ex maestitia, ex\r\nhilaritate, ex risu, ex locutione, ex reticentia, ex\r\ncontentione vocis, ex summissione, ex ceteris similibus\r\nfacile iudicabimus, quid eorum apte fiat, quid ab\r\nofficio naturaque discrepet. Quo in genere non est\r\nincommodum, quale quidque eorum sit, ex aliis iudicare,\r\nut, si quid dedeceat in illis,\u003ca name=\"FNanchor_180\" id=\"FNanchor_180\" href=\"#Footnote_180\" class=\"fnanchor\" title=\"dedeceat a c, Edd.; deceat H L b; non deceat B. in illis a Bt.1, Ed.; in illos B H b c; illos L, Bt.2.\"\u003e[149]\u003c/a\u003e vitemus ipsi; fit\r\nenim nescio quo modo, ut magis in aliis cernamus\r\nquam in nobismet ipsis, si quid delinquitur. Itaque\r\nfacillime corriguntur in discendo, quorum vitia imitantur\r\nemendandi causa magistri.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e147\u003c/span\u003e Nec vero alienum est ad ea eligenda, quae dubitationem\r\nafferent, adhibere doctos homines vel etiam\r\nusu peritos et, quid iis de quoque officii genere placeat,\r\nexquirere. Maior enim pars eo fere deferri\r\nsolet, quo a natura ipsa deducitur. In quibus videndum\r\nest, non modo quid quisque loquatur, sed\r\netiam quid quisque sentiat atque etiam de qua\r\ncausa quisque sentiat. Ut enim pictores et ii,\r\nqui signa fabricantur, et vero etiam poëtae suum\r\nquisque opus a vulgo considerari vult, ut, si quid reprehensum\r\nsit a pluribus, id corrigatur, iique et secum\r\net ab aliis,\u003ca name=\"FNanchor_181\" id=\"FNanchor_181\" href=\"#Footnote_181\" class=\"fnanchor\" title=\"et ab aliis a, Bt., Ed.; aliis B H b; et cum aliis c; et ex aliis Unger, Müller.\"\u003e[150]\u003c/a\u003e quid in eo peccatum sit, exquirunt, sic\r\naliorum iudicio permulta nobis et facienda et non\r\nfacienda et mutanda et corrigenda sunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e148\u003c/span\u003e Quae vero more agentur institutisque civilibus, de\r\niis nihil est praecipiendum; illa enim ipsa praecepta\r\nsunt, nec quemquam hoc errore duci oportet, ut, si\r\nquid Socrates aut Aristippus contra morem consuetudinemque\r\ncivilem fecerint locutive sint, idem sibi\r\narbitretur licere; magnis illi et divinis bonis hanc\r\nlicentiam assequebantur. Cynicorum vero ratio tota\r\nest eicienda; est enim inimica verecundiae, sine qua\r\nnihil rectum esse potest, nihil honestum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e149\u003c/span\u003e Eos autem, quorum vita perspecta in rebus honestis\r\natque magnis est, bene de re publica sentientes ac\r\nbene meritos aut merentes sic ut\u003ca name=\"FNanchor_182\" id=\"FNanchor_182\" href=\"#Footnote_182\" class=\"fnanchor\" title=\"sic ut L p, Nonius; not in B H b c.\"\u003e[151]\u003c/a\u003e aliquo honore aut\r\nimperio affectos observare et colere debemus, tribuere\r\netiam multum senectuti, cedere iis, qui magistratum\r\nhabebunt, habere dilectum civis et peregrini in\r\nipsoque peregrino, privatimne an publice venerit.\r\nAd summam, ne agam de singulis, communem totius\r\ngeneris hominum conciliationem et consociationem\r\ncolere, tueri, servare debemus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eWe correct our faults\u003cbr /\u003e\r\n(1) by observing others,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.146\"\u003e146\u003c/span\u003e XLI. As, therefore, a musical ear detects even the\r\nslightest falsity of tone in a harp, so we, if we wish\r\nto be keen and careful observers of moral faults, shall\r\noften draw important conclusions from trifles. We\r\nobserve others and from a glance of the eyes, from\r\na contracting or relaxing of the brows, from an air\r\nof sadness, from an outburst of joy, from a laugh,\r\nfrom speech, from silence, from a raising or lowering\r\nof the voice, and the like, we shall easily judge which\r\nof our actions is proper, and which is out of accord\r\nwith duty and nature. And, in the same manner, it\r\nis not a bad plan to judge of the nature of our every\r\naction by studying others, that so we may ourselves\r\navoid anything that is unbecoming in them. For it\r\nhappens somehow or other that we detect another\u0027s\r\nfailings more readily than we do our own; and so\r\nin the school-room those pupils learn most easily\r\nto do better whose faults the masters mimic for the\r\nsake of correcting them.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) by the criticisms of the wise.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[151]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"I.147\"\u003e147\u003c/span\u003e Nor is it out of place in making a choice between\r\nduties involving a doubt, to consult men of learning\r\nor practical wisdom and to ascertain what their views\r\nare on any particular question of duty. For the\r\nmajority usually drift as the current of their own\r\nnatural inclinations carries them; and in deriving\r\ncounsel from one of these, we have to see not only\r\nwhat our adviser says, but also what he thinks, and\r\nwhat his reasons are for thinking as he does. For,\r\nas painters and sculptors and even poets, too, wish\r\nto have their works reviewed by the public, in order\r\nthat, if any point is generally criticized, it may be\r\nimproved; and as they try to discover both by themselves\r\nand with the help of others what is wrong in\r\ntheir work; so through consulting the judgment of\r\nothers we find that there are many things to be done\r\nand left undone, to be altered and improved.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe laws of the state are rules of duty.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.148\"\u003e148\u003c/span\u003e But no rules need to be given about what is done\r\nin accordance with the established customs and conventions\r\nof a community; for these are in themselves\r\nrules; and no one ought to make the mistake of\r\nsupposing that, because Socrates or Aristippus did\r\nor said something contrary to the manners and established\r\ncustoms of their city, he has a right to do the\r\nsame; it was only by reason of their great and superhuman\r\nvirtues that those famous men acquired this\r\nspecial privilege. But the Cynics\u0027 whole system of\r\nphilosophy must be rejected, for it is inimical to moral\r\nsensibility, and without moral sensibility nothing\r\ncan be upright, nothing morally good.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eSpecial rules.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.149\"\u003e149\u003c/span\u003e It is, furthermore, our duty to honour and reverence\r\nthose whose lives are conspicuous for conduct\r\nin keeping with their high moral standards, and who,\r\nas true patriots, have rendered or are now rendering\r\n\u003cspan class=\"pb\"\u003e[153]\u003c/span\u003e\r\nefficient service to their country, just as much as if\r\nthey were invested with some civil or military authority;\r\nit is our duty also to show proper respect to old\r\nage, to yield precedence to magistrates, to make a\r\ndistinction between a fellow-citizen and a foreigner,\r\nand, in the case of the foreigner himself, to discriminate\r\naccording to whether he has come in an official\r\nor a private capacity. In a word, not to go into details,\r\nit is our duty to respect, defend, and maintain\r\nthe common bonds of union and fellowship subsisting\r\nbetween all the members of the human race.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e150\u003c/span\u003e XLII. Iam de artificiis et quaestibus, qui liberales\r\nhabendi, qui sordidi sint, haec fere accepimus.\r\nPrimum improbantur ii quaestus, qui in odia\r\nhominum incurrunt, ut portitorum, ut faeneratorum.\r\nIlliberales autem et sordidi quaestus mercennariorum\r\nomnium, quorum operae, non quorum artes\r\nemuntur; est enim in illis ipsa merces auctoramentum\r\nservitutis. Sordidi etiam putandi, qui\r\nmercantur a mercatoribus, quod statim vendant;\r\nnihil enim proficiant, nisi admodum mentiantur;\r\nnec vero est quicquam turpius vanitate. Opificesque\r\nomnes in sordida arte versantur; nec enim quicquam\r\ningenuum habere potest officina. Minimeque\r\nartes eae probandae, quae ministrae sunt voluptatum:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eEunuchus II, 2, 26\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eCetárii, lanií, coqui, fartóres, piscatóres,\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eut ait Terentius; adde huc, si placet, unguentarios,\r\nsaltatores totumque ludum talarium.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e151\u003c/span\u003e Quibus autem artibus aut prudentia maior inest\r\naut non mediocris utilitas quaeritur, ut medicina,\r\nut architectura, ut doctrina rerum honestarum, eae\r\nsunt iis, quorum ordini conveniunt, honestae. Mercatura\r\nautem, si tenuis est, sordida putanda est;\r\nsin magna et copiosa, multa undique apportans\r\nmultisque sine vanitate impertiens, non est admodum\r\nvituperanda, atque etiam, si satiata quaestu vel\r\ncontenta potius, ut saepe ex alto in portum, ex ipso\r\nportu se in agros possessionesque contulit, videtur\r\niure optimo posse laudari. Omnium autem rerum,\r\nex quibus aliquid acquiritur, nihil est agri cultura\r\nmelius, nihil uberius, nihil dulcius, nihil homine\r\nlibero\u003ca name=\"FNanchor_184\" id=\"FNanchor_184\" href=\"#Footnote_184\" class=\"fnanchor\" title=\"homine libero Edd.; homine nihil libero B H L a b c.\"\u003e[152]\u003c/a\u003e dignius; \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eC.M. XV-XVII\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e de qua quoniam in Catone Maiore\r\nsatis multa diximus, illim\u003ca name=\"FNanchor_185\" id=\"FNanchor_185\" href=\"#Footnote_185\" class=\"fnanchor\" title=\"illim B1, Edd.; illum H; illa B2 p; illinc a b c; illic L.\"\u003e[153]\u003c/a\u003e assumes, quae ad hunc\r\nlocum pertinebunt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eOccupations:\u003cbr /\u003e\r\n(1) vulgar,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.150\"\u003e150\u003c/span\u003e XLII. Now in regard to trades and other means\r\nof livelihood, which ones are to be considered\r\nbecoming to a gentleman and which ones are\r\nvulgar, we have been taught, in general, as follows.\r\nFirst, those means of livelihood are rejected as undesirable\r\nwhich incur people\u0027s ill-will, as those\r\nof tax-gatherers and usurers. Unbecoming to a\r\ngentleman, too, and vulgar are the means of livelihood\r\nof all hired workmen whom we pay for mere\r\nmanual labour, not for artistic skill; for in their\r\ncase the very wages they receive is a pledge of their\r\nslavery. Vulgar we must consider those also who\r\nbuy from wholesale merchants to retail immediately;\r\nfor they would get no profits without a great deal\r\nof downright lying; and verily, there is no action\r\nthat is meaner than misrepresentation. And all\r\nmechanics are engaged in vulgar trades; for no\r\nworkshop can have anything liberal about it. Least\r\nrespectable of all are those trades which cater to\r\nsensual pleasures:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Fishmongers, butchers, cooks, and poulterers,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eAnd fishermen,\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[155]\u003c/span\u003e\r\nas Terence says. Add to these, if you please, the\r\nperfumers, dancers, and the whole \u003ci lang=\"fr\" xml:lang=\"fr\"\u003ecorps de ballet\u003c/i\u003e.\u003ca name=\"FNanchor_183\" id=\"FNanchor_183\" href=\"#Footnote_183\" class=\"fnanchor\" title=\"The ludus talarius was a kind of low variety show, with loose songs and dances and bad music.\"\u003e[AF]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) liberal.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.151\"\u003e151\u003c/span\u003e But the professions in which either a higher\r\ndegree of intelligence is required or from which no\r\nsmall benefit to society is derived\u0026mdash;medicine and\r\narchitecture, for example, and teaching\u0026mdash;these are\r\nproper for those whose social position they become.\r\nTrade, if it is on a small scale, is to be considered\r\nvulgar; but if wholesale and on a large scale, importing\r\nlarge quantities from all parts of the world\r\nand distributing to many without misrepresentation,\r\nit is not to be greatly disparaged. Nay, it even\r\nseems to deserve the highest respect, if those who\r\nare engaged in it, satiated, or rather, I should say,\r\nsatisfied with the fortunes they have made, make\r\ntheir way from the port to a country estate, as they\r\nhave often made it from the sea into port. But of\r\nall the occupations by which gain is secured,\r\nnone is better than agriculture, none more profitable,\r\nnone more delightful, none more becoming\r\nto a freeman. But since I have discussed this quite\r\nfully in my Cato Major, you will find there the\r\nmaterial that applies to this point.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e152\u003c/span\u003e XLIII. Sed ab iis partibus, quae sunt honestatis,\r\nquem ad modum officia ducerentur, satis expositum\r\nvidetur. Eorum autem ipsorum, quae honesta sunt,\r\npotest incidere saepe contentio et comparatio,\r\nde duobus honestis utrum honestius, qui locus\r\na Panaetio est praetermissus. Nam cum omnis\r\nhonestas manet a partibus quattuor, quarum una\r\nsit cognitionis, altera communitatis, tertia magnanimitatis,\r\nquarta moderationis, haec in deligendo\r\nofficio saepe inter se comparentur necesse est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e153\u003c/span\u003e Placet igitur aptiora esse naturae ea officia, quae\r\nex communitate, quam ea, quae ex cognitione\r\nducantur, idque hoc argumento confirmari potest,\r\nquod, si contigerit ea vita sapienti, ut omnium\r\nrerum affluentibus copiis [quamvis] omnia,\u003ca name=\"FNanchor_186\" id=\"FNanchor_186\" href=\"#Footnote_186\" class=\"fnanchor\" title=\"copiis [quamvis] omnia, Ed.; copiis quamvis omnia MSS.; copiis omnia Lambinus, Bt., Müller, Heine.\"\u003e[154]\u003c/a\u003e quae\r\ncognitione digna sint, summo otio secum ipse consideret\r\net contempletur, tamen, si solitudo tanta\r\nsit, ut hominem videre non possit, excedat e vita.\r\nPrincepsque omnium virtutum illa sapientia, quam\r\nσοφίαν Graeci vocant\u0026mdash;prudentiam enim, quam\r\nGraeci φρόνησιν dicunt, aliam quandam intellegimus,\r\nquae est rerum expetendarum fugiendarumque scientia;\r\nilla autem sapientia, quam principem dixi, rerum est\r\ndivinarum et humanarum scientia, in qua continetur\r\ndeorum et hominum communitas et societas inter\r\nipsos; ea si maxima est, ut est certe, necesse est, quod a\r\ncommunitate ducatur officium, id esse maximum. Etenim\r\ncognitio contemplatioque naturae manca quodam\r\nmodo atque inchoata sit, si nulla actio rerum consequatur.\r\nEa autem actio in hominum commodis tuendis\r\nmaxime cernitur; pertinet igitur ad societatem\r\ngeneris humani; ergo haec cognitioni anteponenda est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e154\u003c/span\u003e Atque id optimus quisque re ipsa\u003ca name=\"FNanchor_188\" id=\"FNanchor_188\" href=\"#Footnote_188\" class=\"fnanchor\" title=\"re ipsa B H a b, Bt., Ed.; re ab se L c (i.e. reapse Orelli, Müller, Heine); ab ipsa re p.\"\u003e[155]\u003c/a\u003e ostendit et\r\niudicat. Quis enim est tam cupidus in perspicienda\r\ncognoscendaque rerum natura, ut, si ei tractanti\r\ncontemplantique res cognitione dignissimas subito\r\nsit allatum periculum discrimenque patriae, cui subvenire\r\nopitularique possit, non illa omnia relinquat\r\natque abiciat, etiamsi dinumerare se stellas aut\r\nmetiri mundi magnitudinem posse arbitretur? atque\r\nhoc idem in parentis, in amici re aut periculo\r\nfecerit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e155\u003c/span\u003e Quibus rebus intellegitur studiis officiisque scientiae\r\npraeponenda esse officia iustitiae, quae pertinent\r\nad hominum utilitatem,\u003ca name=\"FNanchor_189\" id=\"FNanchor_189\" href=\"#Footnote_189\" class=\"fnanchor\" title=\"utilitatem B H a b; caritatem L c p (affection).\"\u003e[156]\u003c/a\u003e qua nihil homini esse debet\r\nantiquius.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eComparative estimate of duties.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.152\"\u003e152\u003c/span\u003e XLIII. Now, I think I have explained fully\r\nenough how moral duties are derived from the four\r\ndivisions of moral rectitude. But between those\r\nvery actions which are morally right, a conflict and\r\ncomparison may frequently arise, as to which of two\r\nmoral actions is morally better\u0026mdash;a point overlooked by\r\nPanaetius. For, since all moral rectitude springs from\r\nfour sources (one of which is prudence; the second,\r\nsocial instinct; the third, courage; the fourth, temperance)\r\n\u003cspan class=\"pb\"\u003e[157]\u003c/span\u003e\r\nit is often necessary in deciding a question of\r\nduty that these virtues be weighed against one another.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eJustice \u003ci\u003evs.\u003c/i\u003e Wisdom.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.153\"\u003e153\u003c/span\u003e My view, therefore, is that those duties are closer\r\nto nature which depend upon the social instinct\r\nthan those which depend upon knowledge; and this\r\nview can be confirmed by the following argument:\r\n(1) suppose that a wise man should be vouchsafed\r\nsuch a life that, with an abundance of everything\r\npouring in upon him, he might in perfect peace\r\nstudy and ponder over everything that is worth\r\nknowing, still, if the solitude were so complete that\r\nhe could never see a human being, he would die.\r\nAnd then, the foremost of all virtues is wisdom\u0026mdash;what\r\nthe Greeks call σοφία; for by prudence, which they\r\ncall φρόνησις, we understand something else, namely,\r\nthe practical knowledge of things to be sought for\r\nand of things to be avoided. (2) Again, that wisdom\r\nwhich I have given the foremost place is the knowledge\r\nof things human and divine, which is concerned\r\nalso with the bonds of union between gods and men\r\nand the relations of man to man. If wisdom is the\r\nmost important of the virtues, as it certainly is, it\r\nnecessarily follows that that duty which is connected\r\nwith the social obligation is the most important duty.\u003ca name=\"FNanchor_187\" id=\"FNanchor_187\" href=\"#Footnote_187\" class=\"fnanchor\" title=\"Cicero is guilty of a curious fallacy. If it follows from his premises, (1) some one virtue is the highest virtue, and (2) the duties derived from the highest virtue are the highest duties, and if (3) wisdom is the highest virtue, then it can only follow that the duties derived from wisdom are the highest duties. But Cicero throws in a fourth premise that the \u0027bonds of union between gods and men and the relations of man to man\u0027 are derived from wisdom, and therewith sidetracks wisdom …\"\u003e[AG]\u003c/a\u003e\r\nAnd (3) service is better than mere theoretical knowledge,\r\nfor the study and knowledge of the universe\r\nwould somehow be lame and defective, were no practical\r\nresults to follow. Such results, moreover, are best\r\nseen in the safe-guarding of human interests. It is\r\nessential, then, to human society; and it should, therefore,\r\nbe ranked above speculative knowledge.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[159]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"I.154\"\u003e154\u003c/span\u003e Upon this all the best men agree, as they prove\r\nby their conduct. For who is so absorbed in the\r\ninvestigation and study of creation, but that, even\r\nthough he were working and pondering over tasks\r\nnever so much worth mastering and even though he\r\nthought he could number the stars and measure the\r\nlength and breadth of the universe, he would drop\r\nall those problems and cast them aside, if word were\r\nsuddenly brought to him of some critical peril to his\r\ncountry, which he could relieve or repel? And he\r\nwould do the same to further the interests of parent\r\nor friend or to save him from danger.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.155\"\u003e155\u003c/span\u003e From all this we conclude that the duties prescribed\r\nby justice must be given precedence over\r\nthe pursuit of knowledge and the duties imposed\r\nby it; for the former concern the welfare of our\r\nfellow-men; and nothing ought to be more sacred\r\nin men\u0027s eyes than that.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXLIV. Atque illi, quorum studia vitaque omnis in\r\nrerum cognitione versata est, tamen ab augendis\r\nhominum utilitatibus et commodis non recesserunt:\r\nnam et erudiverunt multos, quo meliores cives utilioresque\r\nrebus suis publicis essent, ut Thebanum\r\nEpaminondam Lysis Pythagoreus, Syracosium Dionem\r\nPlato multique multos, nosque ipsi, quicquid ad\r\nrem publicam attulimus, si modo aliquid attulimus, a\r\ndoctoribus atque doctrina instructi ad eam et ornati\r\naccessimus. \u003cspan class=\"pn\"\u003e156\u003c/span\u003e Neque solum vivi atque praesentes\r\nstudiosos discendi erudiunt atque docent, sed hoc\r\nidem etiam post mortem monumentis litterarum\r\nassequuntur. Nec enim locus ullus est praetermissus\r\nab iis, qui ad leges, qui ad mores, qui ad disciplinam\r\nrei publicae pertineret, ut otium suum ad nostrum\r\nnegotium contulisse videantur. Ita illi ipsi doctrinae\r\nstudiis et sapientiae dediti ad hominum utilitatem\r\nsuam prudentiam intellegentiamque potissimum\r\nconferunt; ob eamque etiam causam eloqui\r\ncopiose, modo prudenter, melius est quam vel acutissime\r\nsine eloquentia cogitare, quod cogitatio in se\r\nipsa vertitur, eloquentia complectitur eos, quibuscum\r\ncommunitate iuncti sumus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e157\u003c/span\u003e Atque ut apium examina non fingendorum favorum\r\ncausa congregantur, sed, cum congregabilia natura\r\nsint, fingunt favos, sic homines, ac multo etiam magis,\r\nnatura congregati adhibent agendi cogitandique\u003ca name=\"FNanchor_190\" id=\"FNanchor_190\" href=\"#Footnote_190\" class=\"fnanchor\" title=\"cogitandique L c p, Edd.; congregandique B H a b.\"\u003e[157]\u003c/a\u003e\r\nsollertiam. Itaque, nisi ea virtus, quae constat ex\r\nhominibus tuendis, id est ex societate generis\r\nhumani, attingat cognitionem rerum, solivaga cognitio\r\net ieiuna videatur, itemque magnitudo animi\r\nremota communitate\u003ca name=\"FNanchor_191\" id=\"FNanchor_191\" href=\"#Footnote_191\" class=\"fnanchor\" title=\"communitate p (per compendium), Bt.2, Müller, Heine; comitate A B H L a b c.\"\u003e[158]\u003c/a\u003e coniunctioneque humana\r\nferitas sit quaedam et immanitas. Ita fit, ut vincat\r\ncognitionis studium consociatio hominum atque\r\ncommunitas.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePlato, Rep. II, 369 B; Arist., Pol. I, 1253 A\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e158\u003c/span\u003e Nec verum est, quod dicitur a quibusdam, propter\r\nnecessitatem vitae, quod ea, quae natura desideraret,\r\nconsequi sine aliis atque efficere non possemus,\r\nidcirco initam esse cum hominibus communitatem et\r\nsocietatem; quodsi omnia nobis, quae ad victum\r\ncultumque pertinent, quasi virgula divina, ut aiunt,\r\nsuppeditarentur, tum optimo quisque ingenio negotiis\r\nomnibus omissis totum se in cognitione et scientia\r\ncollocaret. Non est ita; nam et solitudinem fugeret\r\net socium studii quaereret, tum docere tum discere\r\nvellet, tum audire tum dicere. Ergo omne officium,\r\nquod ad coniunctionem hominum et ad societatem\r\ntuendam valet, anteponendum est illi officio, quod\r\ncognitione et scientia continetur.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eWisdom in the service of Justice.\u003c/div\u003e\r\n\r\n\u003cp\u003eXLIV. And yet scholars, whose whole life and\r\ninterests have been devoted to the pursuit of knowledge,\r\nhave not, after all, failed to contribute to the\r\nadvantages and blessings of mankind. For they have\r\ntrained many to be better citizens and to render\r\nlarger service to their country. So, for example, the\r\nPythagorean Lysis taught Epaminondas of Thebes;\r\nPlato, Dion of Syracuse; and many, many others. As\r\nfor me myself, whatever service I have rendered to\r\nmy country\u0026mdash;if, indeed, I have rendered any\u0026mdash;I\r\ncame to my task trained and equipped for it by my\r\nteachers and what they taught me. \u003cspan class=\"pn\" id=\"I.156\"\u003e156\u003c/span\u003e And not only while\r\npresent in the flesh do they teach and train those who\r\nare desirous of learning, but by the written memorials\r\nof their learning they continue the same service after\r\nthey are dead. For they have overlooked no point\r\n\u003cspan class=\"pb\"\u003e[161]\u003c/span\u003e\r\nthat has a bearing upon laws, customs, or political\r\nscience; in fact, they seem to have devoted their retirement\r\nto the benefit of us who are engaged in\r\npublic business. The principal thing done, therefore,\r\nby those very devotees of the pursuits of learning\r\nand science is to apply their own practical wisdom\r\nand insight to the service of humanity. And for that\r\nreason also much speaking (if only it contain wisdom)\r\nis better than speculation never so profound without\r\nspeech; for mere speculation is self-centred, while\r\nspeech extends its benefits to those with whom we\r\nare united by the bonds of society.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.157\"\u003e157\u003c/span\u003e And again, as swarms of bees do not gather for\r\nthe sake of making honeycomb but make the honeycomb\r\nbecause they are gregarious by nature, so human\r\nbeings\u0026mdash;and to a much higher degree\u0026mdash;exercise their\r\nskill together in action and thought because they are\r\nnaturally gregarious. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eJustice more valuable than Wisdom and Fortitude.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e And so, if that virtue [Justice]\r\nwhich centres in the safeguarding of human interests,\r\nthat is, in the maintenance of human society,\r\nwere not to accompany the pursuit of knowledge,\r\nthat knowledge would seem isolated and barren of\r\nresults. In the same way, courage [Fortitude], if\r\nunrestrained by the uniting bonds of society, would\r\nbe but a sort of brutality and savagery. Hence it\r\nfollows that the claims of human society and the\r\nbonds that unite men together take precedence of\r\nthe pursuit of speculative knowledge.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.158\"\u003e158\u003c/span\u003e And it is not true, as certain people maintain, that\r\nthe bonds of union in human society were instituted\r\nin order to provide for the needs of daily life; for,\r\nthey say, without the aid of others we could not\r\nsecure for ourselves or supply to others the things\r\nthat nature requires; but if all that is essential to our\r\n\u003cspan class=\"pb\"\u003e[163]\u003c/span\u003e\r\nwants and comfort were supplied by some magic\r\nwand, as in the stories, then every man of first-rate\r\nability could drop all other responsibility and devote\r\nhimself exclusively to learning and study. Not at\r\nall. For he would seek to escape from his loneliness\r\nand to find some one to share his studies; he would\r\nwish to teach, as well as to learn; to hear, as well as\r\nto speak. Every duty, therefore, that tends effectively\r\nto maintain and safeguard human society should\r\nbe given the preference over that duty which arises\r\nfrom speculation and science alone.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e159\u003c/span\u003e XLV. Illud forsitan quaerendum sit, num haec\r\ncommunitas, quae maxime est apta naturae, sit etiam\r\nmoderationi modestiaeque semper anteponenda.\r\nNon placet; sunt enim quaedam partim ita foeda,\r\npartim ita flagitiosa, ut ea ne conservandae quidem\r\npatriae causa sapiens facturus sit. Ea Posidonius\r\ncollegit permulta, sed ita taetra quaedam, ita obscena,\r\nut dictu quoque videantur turpia. Haec\r\nigitur non suscipiet rei publicae causa, ne res publica\r\nquidem pro se suscipi volet. Sed hoc\u003ca name=\"FNanchor_192\" id=\"FNanchor_192\" href=\"#Footnote_192\" class=\"fnanchor\" title=\"hoc L c p, Edd.; haec B H a b.\"\u003e[159]\u003c/a\u003e commodius\r\nse res habet, quod non potest accidere tempus, ut\r\nintersit rei publicae quicquam illorum facere sapientem.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e160\u003c/span\u003e Quare hoc quidem effectum sit, in officiis deligendis\r\nid\u003ca name=\"FNanchor_193\" id=\"FNanchor_193\" href=\"#Footnote_193\" class=\"fnanchor\" title=\"id a, Edd.; ut b; hoc B H L c p.\"\u003e[160]\u003c/a\u003e genus officiorum excellere, quod teneatur hominum\r\nsocietate. [Etenim cognitionem prudentiamque\r\nsequetur considerata actio; ita fit, ut agere\r\nconsiderate pluris sit quam cogitare prudenter.]\u003ca name=\"FNanchor_194\" id=\"FNanchor_194\" href=\"#Footnote_194\" class=\"fnanchor\" title=\"Etenim … prudenter bracketed by Unger.\"\u003e[161]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque haec quidem hactenus. Patefactus enim\r\nlocus est ipse, ut non difficile sit in exquirendo\r\nofficio, quid cuique sit praeponendum, videre. In\r\nipsa autem communitate sunt gradus officiorum, ex\r\nquibus, quid cuique praestet, intellegi possit, ut\r\nprima dis immortalibus, secunda patriae, tertia parentibus,\r\ndeinceps gradatim reliquis debeantur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e161\u003c/span\u003e Quibus ex rebus breviter disputatis intellegi\r\npotest non solum id homines solere dubitare, honestumne\r\nan turpe sit, sed etiam duobus propositis\r\nhonestis utrum honestius sit. Hic locus a Panaetio\r\nest, ut supra dixi, praetermissus. Sed iam ad reliqua\r\npergamus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eJustice \u003ci\u003evs.\u003c/i\u003e Temperance.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.159\"\u003e159\u003c/span\u003e XLV. The following question should, perhaps, be\r\nasked: whether this social instinct, which is the\r\ndeepest feeling in our nature, is always to have precedence\r\nover temperance and moderation also. I think\r\nnot. For there are some acts either so repulsive or so\r\nwicked, that a wise man would not commit them,\r\neven to save his country. Posidonius has made a\r\nlarge collection of them; but some of them are so\r\nshocking, so indecent, that it seems immoral even\r\nto mention them. The wise man, therefore, will not\r\nthink of doing any such thing for the sake of his\r\ncountry; no more will his country consent to have\r\nit done for her. But the problem is the more easily\r\ndisposed of because the occasion cannot arise when\r\nit could be to the state\u0027s interest to have the wise\r\nman do any of those things.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eOrder of precedence of duties.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.160\"\u003e160\u003c/span\u003e This, then, may be regarded as settled: in choosing\r\nbetween conflicting duties, that class takes precedence\r\nwhich is demanded by the interests of\r\nhuman society. [And this is the natural sequence;\r\nfor discreet action will presuppose learning and practical\r\n\u003cspan class=\"pb\"\u003e[165]\u003c/span\u003e\r\nwisdom; it follows, therefore, that discreet\r\naction is of more value than wise (but inactive)\r\nspeculation.]\u003c/p\u003e\r\n\r\n\u003cp\u003eSo much must suffice for this topic. For, in its\r\nessence, it has been made so clear, that in determining\r\na question of duty it is not difficult to\r\nsee which duty is to be preferred to any other.\r\nMoreover, even in the social relations themselves\r\nthere are gradations of duty so well defined that\r\nit can easily be seen which duty takes precedence\r\nof any other: our first duty is to the immortal\r\ngods; our second, to country; our third, to parents;\r\nand so on, in a descending scale, to the rest.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"I.161\"\u003e161\u003c/span\u003e From this brief discussion, then, it can be understood\r\nthat people are often in doubt not only whether\r\nan action is morally right or wrong, but also, when\r\na choice is offered between two moral actions, which\r\none is morally better. This point, as I remarked\r\nabove, has been overlooked by Panaetius. But let us\r\nnow pass on to what remains.\u003c/p\u003e\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pb\" id=\"Pg167\"\u003e[167]\u003c/span\u003e\r\n\u003cp class=\"center\"\u003e\u003cbig\u003eCICERO DE OFFICIIS\u003c/big\u003e\u003c/p\u003e\r\n\r\n\u003ch2\u003eBOOK II\u003cbr /\u003e\r\n\r\nEXPEDIENCY\u003c/h2\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\r\n\u003cp class=\"center\"\u003eLIBER SECUNDUS\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e1\u003c/span\u003e I. Quem ad modum officia ducerentur ab honestate,\r\nMarce fili, atque ab omni genere virtutis, satis\r\nexplicatum arbitror libro superiore. Sequitur, ut\r\nhaec officiorum genera persequar, quae pertinent ad\r\nvitae cultum et ad earum rerum, quibus utuntur\r\nhomines, facultatem, ad opes, ad copias[; in quo tum\r\nquaeri dixi, quid utile, quid inutile, tum ex utilibus\r\nquid utilius aut quid maxime utile].\u003ca name=\"FNanchor_195\" id=\"FNanchor_195\" href=\"#Footnote_195\" class=\"fnanchor\" title=\"in quo … maxime utile bracketed by Heumann, Facciolati, Edd.; tum ex … maxime utile not in B H a b.\"\u003e[162]\u003c/a\u003e De quibus\r\ndicere aggrediar, si pauca prius de instituto ac de\r\niudicio meo dixero.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e2\u003c/span\u003e Quamquam enim libri nostri complures non modo\r\nad legendi, sed etiam ad scribendi studium excitaverunt,\r\ntamen interdum vereor, ne quibusdam bonis\r\nviris philosophiae nomen sit invisum mirenturque in\r\nea tantum me operae et temporis ponere.\u003c/p\u003e\r\n\r\n\u003cp\u003eEgo autem, quam diu res publica per eos gerebatur,\r\nquibus se ipsa commiserat, omnis meas curas\r\ncogitationesque in eam conferebam; cum autem\r\ndominatu unius omnia tenerentur neque esset usquam\r\nconsilio aut auctoritati locus, socios denique\r\ntuendae rei publicae, summos viros, amisissem, nec\r\nme angoribus dedidi, quibus essem confectus, nisi\r\niis restitissem, nec rursum indignis homine docto\r\nvoluptatibus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e3\u003c/span\u003e Atque utinam res publica stetisset, quo coeperat,\r\nstatu nec in homines non tam commutandarum\r\nquam evertendarum rerum cupidos incidisset! Primum\r\nenim, ut stante re publica facere solebamus, in\r\nagendo plus quam in scribendo operae poneremus,\r\ndeinde ipsis scriptis non ea, quae nunc, sed actiones\r\nnostras mandaremus, ut saepe fecimus. Cum autem\r\nres publica, in qua omnis mea cura, cogitatio, opera\r\nponi solebat, nulla esset omnino, illae scilicet litterae\r\nconticuerunt forenses et senatoriae. \u003cspan class=\"pn\"\u003e4\u003c/span\u003e Nihil agere\r\nautem cum animus non posset, in his studiis ab initio\r\nversatus aetatis existimavi honestissime molestias\u003ca name=\"FNanchor_197\" id=\"FNanchor_197\" href=\"#Footnote_197\" class=\"fnanchor\" title=\"molestias L c p, Nonius, Edd.; not in B H a b.\"\u003e[163]\u003c/a\u003e\r\nposse deponi, si me ad philosophiam rettulissem.\r\nCui cum multum adulescens discendi causa temporis\r\ntribuissem, posteaquam honoribus inservire coepi\r\nmeque totum rei publicae tradidi, tantum erat philosophiae\r\nloci, quantum superfuerat amicorum et rei\r\npublicae temporibus;\u003ca name=\"FNanchor_198\" id=\"FNanchor_198\" href=\"#Footnote_198\" class=\"fnanchor\" title=\"temporibus Victorius, Edd.; temporis B H a b; tempori L c p.\"\u003e[164]\u003c/a\u003e id autem omne consumebatur\r\nin legendo, scribendi otium non erat.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\r\n\u003cspan class=\"pb\"\u003e[169]\u003c/span\u003e\r\n\u003cp class=\"center\"\u003eBOOK II\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eStatement of subject.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.1\"\u003e1\u003c/span\u003e I. I believe, Marcus, my son, that I have fully\r\nexplained in the preceding book how duties are\r\nfrom moral rectitude, or rather from each of\r\nvirtue\u0027s four divisions. My next step is to trace out\r\nthose kinds of duty which have to do with the comforts\r\nof life, with the means of acquiring the things\r\nthat people enjoy, with influence, and with wealth.\r\n[In this connection, the question is, as I said: (1)\r\nwhat is expedient, and what is inexpedient; and (2)\r\nof several expedients, which is of more and which\r\nof most importance.] These questions I shall proceed\r\nto discuss, after I have said a few words in\r\nvindication of my present purpose and my principles\r\nof philosophy.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eWhy Cicero wrote on philosophy.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.2\"\u003e2\u003c/span\u003e Although my books have aroused in not a few men\r\nthe desire not only to read but to write, yet I sometimes\r\nfear that what we term philosophy is distasteful to\r\ncertain worthy gentlemen, and that they wonder that\r\nI devote so much time and attention to it.\u003c/p\u003e\r\n\r\n\u003cp\u003eNow, as long as the state was administered by the\r\nmen to whose care she had voluntarily entrusted\r\nherself, I devoted all my effort and thought to her.\r\nBut when everything passed under the absolute\r\ncontrol of a despot and there was no longer any\r\nroom for statesmanship or authority of mine; and\r\nfinally when I had lost the friends\u003ca name=\"FNanchor_196\" id=\"FNanchor_196\" href=\"#Footnote_196\" class=\"fnanchor\" title=\"Such as Pompey, Cato, Hortensius, and Piso.\"\u003e[AH]\u003c/a\u003e who had been\r\nassociated with me in the task of serving the interests\r\nof the state, and who were men of the highest\r\nstanding, I did not resign myself to grief, by which\r\nI should have been overwhelmed, had I not struggled\r\n\u003cspan class=\"pb\"\u003e[171]\u003c/span\u003e\r\nagainst it; neither, on the other hand, did I surrender\r\nmyself to a life of sensual pleasure unbecoming\r\nto a philosopher.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.3\"\u003e3\u003c/span\u003e I would that the government had stood fast in\r\nthe position it had begun to assume and had not\r\nfallen into the hands of men who desired not so\r\nmuch to reform as to abolish the constitution. For\r\nthen, in the first place, I should now be devoting\r\nmy energies more to public speaking than to writing,\r\nas I used to do when the republic stood; and in\r\nthe second place, I should be committing to written\r\nform not these present essays but my public speeches,\r\nas I often formerly did. But when the republic, to\r\nwhich all my care and thought and effort used to be\r\ndevoted, was no more, then, of course, my voice was\r\nsilenced in the forum and in the senate. \u003cspan class=\"pn\" id=\"II.4\"\u003e4\u003c/span\u003e And since\r\nmy mind could not be wholly idle, I thought, as I\r\nhad been well-read along these lines of thought from\r\nmy early youth, that the most honourable way for\r\nme to forget my sorrows would be by turning to\r\nphilosophy. As a young man, I had devoted a great\r\ndeal of time to philosophy as a discipline; but after\r\nI began to fill the high offices of state and devoted\r\nmyself heart and soul to the public service, there\r\nwas only so much time for philosophical studies as\r\nwas left over from the claims of my friends and of\r\nthe state; all of this was spent in reading; I had no\r\nleisure for writing.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e5\u003c/span\u003e II. Maximis igitur in malis hoc tamen boni assecuti\r\nvidemur, ut ea litteris mandaremus, quae nec\r\nerant satis nota nostris et erant cognitione dignissima.\r\nQuid enim est, per deos, optabilius sapientia,\r\nquid praestantius, quid homini melius, quid homine\r\ndignius? Hanc igitur qui expetunt,\u003ca name=\"FNanchor_199\" id=\"FNanchor_199\" href=\"#Footnote_199\" class=\"fnanchor\" title=\"expetunt L c p, Edd.; expetant H; expectant B a b.\"\u003e[165]\u003c/a\u003e philosophi nominantur,\r\nnec quicquam aliud est philosophia, si\r\ninterpretari velis, praeter studium sapientiae. Sapientia\r\nautem est, ut a veteribus philosophis definitum\r\nest, rerum divinarum et humanarum causarumque,\r\nquibus eae res continentur, scientia; cuius studium\r\nqui vituperat, haud sane intellego, quidnam sit,\r\nquod laudandum putet. \u003cspan class=\"pn\"\u003e6\u003c/span\u003e Nam sive oblectatio quaeritur\r\nanimi requiesque curarum, quae conferri cum\r\neorum studiis potest, qui semper aliquid anquirunt,\r\nquod spectet et valeat ad bene beateque vivendum?\r\nsive ratio constantiae virtutisque ducitur, aut haec\r\nars est aut nulla omnino, per quam eas assequamur.\r\nNullam dicere maximarum rerum artem esse, cum\r\nminimarum sine arte nulla sit, hominum est parum\r\nconsiderate loquentium atque in maximis rebus\r\nerrantium. Si autem est aliqua disciplina virtutis,\r\nubi ea quaeretur, cum ab hoc discendi genere discesseris?\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eHortensius, de Div., II, 1.\u003c/div\u003e\r\n\r\n\u003cp\u003eSed haec, cum ad philosophiam cohortamur, accuratius\r\ndisputari solent, quod alio quodam libro\r\nfecimus; hoc autem tempore tantum nobis declarandum\r\nfuit, cur orbati rei publicae muneribus ad\r\nhoc nos studium potissimum contulissemus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e7\u003c/span\u003e Occurritur autem nobis, et quidem a doctis et\r\neruditis quaerentibus, satisne constanter facere videamur,\r\nqui, cum percipi nihil posse dicamus, tamen\r\net aliis de rebus disserere soleamus et hoc ipso\r\ntempore praecepta officii persequamur. Quibus vellem\r\nsatis cognita esset nostra sententia. Non enim\r\nsumus ii, quorum vagetur animus errore nec habeat\r\numquam, quid sequatur. Quae enim esset ista mens\r\nvel quae vita potius non modo disputandi, sed etiam\r\nvivendi ratione sublata? Nos autem, ut ceteri alia\r\ncerta, alia incerta esse dicunt, sic ab his dissentientes\r\nalia probabilia, contra alia dicimus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e8\u003c/span\u003e Quid est igitur, quod me impediat ea, quae probabilia\r\nmihi videantur, sequi, quae contra, improbare\r\natque affirmandi arrogantiam vitantem fugere temeritatem,\r\nquae a sapientia dissidet plurimum? Contra\r\nautem omnia disputatur\u003ca name=\"FNanchor_200\" id=\"FNanchor_200\" href=\"#Footnote_200\" class=\"fnanchor\" title=\"disputatur Edd.; disputantur MSS.\"\u003e[166]\u003c/a\u003e a nostris, quod hoc ipsum\r\nprobabile elucere non posset,\u003ca name=\"FNanchor_201\" id=\"FNanchor_201\" href=\"#Footnote_201\" class=\"fnanchor\" title=\"posset a c; possit B H b.\"\u003e[167]\u003c/a\u003e nisi ex utraque parte\r\ncausarum esset facta contentio.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eII, 20 ff.\u003c/div\u003e\r\n\r\n\u003cp\u003eSed haec explanata sunt in Academicis nostris\r\nsatis, ut arbitror, diligenter. Tibi autem, mi Cicero,\r\nquamquam in antiquissima nobilissimaque philosophia\r\nCratippo auctore versaris iis simillimo, qui ista\r\npraeclara pepererunt, tamen haec nostra finitima vestris\r\nignota esse nolui.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed iam ad instituta pergamus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eWhy philosophy is worth while.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.5\"\u003e5\u003c/span\u003e II. Therefore, amid all the present most awful\r\ncalamities I yet flatter myself that I have won\r\nthis good out of evil\u0026mdash;that I may commit to\r\nwritten form matters not at all familiar to our\r\ncountrymen but still very much worth their knowing.\r\nFor what, in the name of heaven, is more to\r\n\u003cspan class=\"pb\"\u003e[173]\u003c/span\u003e\r\nbe desired than wisdom? What is more to be\r\nprized? What is better for a man, what more\r\nworthy of his nature? Those who seek after it are\r\ncalled philosophers; and philosophy is nothing else,\r\nif one will translate the word into our idiom, than\r\n\"the love of wisdom.\" Wisdom, moreover, as the\r\nword has been defined by the philosophers of old, is\r\n\"the knowledge of things human and divine and of\r\nthe causes by which those things are controlled.\"\r\nAnd if the man lives who would belittle the study of\r\nphilosophy, I quite fail to see what in the world he\r\nwould see fit to praise. \u003cspan class=\"pn\" id=\"II.6\"\u003e6\u003c/span\u003e For if we are looking for\r\nmental enjoyment and relaxation, what pleasure can\r\nbe compared with the pursuits of those who are always\r\nstudying out something that will tend toward and\r\neffectively promote a good and happy life? Or, if\r\nregard is had for strength of character and virtue,\r\nthen this is the method by which we can attain to\r\nthose qualities, or there is none at all. And to say that\r\nthere is no \"method\" for securing the highest blessings,\r\nwhen none even of the least important concerns\r\nis without its method, is the language of people who\r\ntalk without due reflection and who blunder in matters\r\nof the utmost importance. Furthermore, if\r\nthere is really a way to learn virtue, where shall one\r\nlook for it, when one has turned aside from this\r\nfield of learning?\u003c/p\u003e\r\n\r\n\u003cp\u003eNow, when I am advocating the study of philosophy,\r\nI usually discuss this subject at greater length,\r\nas I have done in another of my books. For the\r\npresent I meant only to explain why, deprived of\r\nthe tasks of public service, I have devoted myself to\r\nthis particular pursuit.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePosition of the New Academy.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.7\"\u003e7\u003c/span\u003e But people raise other objections against me\u003cspan class=\"pb\"\u003e[175]\u003c/span\u003e\u0026mdash;and\r\n\u003cspan class=\"pb\"\u003e[175]\u003c/span\u003e\r\nthat, too, philosophers and scholars\u0026mdash;asking\r\nwhether I think I am quite consistent in my conduct:\r\nfor although our school maintains that nothing\r\ncan be known for certain, yet, they urge, I make a\r\nhabit of presenting my opinions on all sorts of subjects\r\nand at this very moment am trying to formulate\r\nrules of duty. But I wish that they had a proper\r\nunderstanding of our position. For we Academicians\r\nare not men whose minds wander in uncertainty\r\nand never know what principles to adopt.\r\nFor what sort of mental habit, or rather what sort\r\nof life would that be which should dispense with all\r\nrules for reasoning or even for living? Not so with\r\nus; but, as other schools maintain that some things\r\nare certain, others uncertain, we, differing with\r\nthem, say that some things are probable, others improbable.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.8\"\u003e8\u003c/span\u003e What, then, is to hinder me from accepting what\r\nseems to me to be probable, while rejecting what\r\nseems to be improbable, and from shunning the\r\npresumption of dogmatism, while keeping clear of\r\nthat recklessness of assertion which is as far as\r\npossible removed from true wisdom? And as to the\r\nfact that our school argues against everything, that\r\nis only because we could not get a clear view of\r\nwhat is \"probable,\" unless a comparative estimate\r\nwere made of all the arguments on both sides.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut this subject has been, I think, quite fully set\r\nforth in my \"Academics.\" And although, my dear\r\nCicero, you are a student of that most ancient and\r\ncelebrated school of philosophy, with Cratippus as\r\nyour master\u0026mdash;and he deserves to be classed with the\r\nfounders of that illustrious sect\u003ca name=\"FNanchor_202\" id=\"FNanchor_202\" href=\"#Footnote_202\" class=\"fnanchor\" title=\"Aristotle and Theophrastus.\"\u003e[AI]\u003c/a\u003e\u0026mdash;still I wish our\r\n\u003cspan class=\"pb\"\u003e[177]\u003c/span\u003e\r\nschool, which is closely related to yours, not to be\r\nunknown to you.\u003c/p\u003e\r\n\r\n\u003cp\u003eLet us now proceed to the task in hand.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e9\u003c/span\u003e III. Quinque igitur rationibus propositis officii\r\npersequendi, quarum duae ad decus honestatemque\r\npertinerent, duae ad commoda vitae, copias, opes,\r\nfacultates, quinta ad eligendi iudicium, si quando\r\nea, quae dixi, pugnare inter se viderentur, honestatis\r\npars confecta est, quam quidem tibi cupio esse notissimam.\u003c/p\u003e\r\n\r\n\u003cp\u003eHoc autem, de quo nunc agimus, id ipsum est,\r\nquod \"utile\" appellatur. In quo verbo lapsa consuetudo\r\ndeflexit de via sensimque eo deducta est, ut\r\nhonestatem ab utilitate secernens constitueret esse\r\nhonestum aliquid, quod utile non esset, et utile,\r\nquod non honestum, qua nulla pernicies maior hominum\r\nvitae potuit afferri.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e10\u003c/span\u003e Summa quidem auctoritate philosophi severe sane\r\natque honeste haec tria genera confusa\u003ca name=\"FNanchor_203\" id=\"FNanchor_203\" href=\"#Footnote_203\" class=\"fnanchor\" title=\"haec tria genera confusa B H a b, Bt.2, Heine; haec tria genere confusa c, Bt.1, Müller; haec tria genera, re confusa J. F. Heusinger.\"\u003e[168]\u003c/a\u003e cogitatione\r\ndistinguunt. [Quicquid enim iustum sit, id etiam utile\r\nesse censent, itemque quod honestum, idem iustum;\r\nex quo efficitur, ut, quicquid honestum sit, idem sit\r\nutile.]\u003ca name=\"FNanchor_204\" id=\"FNanchor_204\" href=\"#Footnote_204\" class=\"fnanchor\" title=\"Quicquid … sit utile bracketed by Unger, Bt.2, Müller, Heine.\"\u003e[169]\u003c/a\u003e Quod qui parum perspiciunt, ii saepe versutos\r\nhomines et callidos admirantes malitiam sapientiam\r\niudicant. Quorum error eripiendus est opinioque\r\nomnis ad eam spem traducenda, ut honestis\r\nconsiliis iustisque factis, non fraude et malitia se intellegant\r\nea, quae velint, consequi posse.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e11\u003c/span\u003e Quae ergo ad vitam hominum tuendam pertinent,\r\npartim sunt inanima, ut aurum, argentum, ut ea,\r\nquae gignuntur e terra, ut alia generis eiusdem,\r\npartim animalia, quae habent suos impetus et rerum\r\nappetitus. Eorum autem alia\u003ca name=\"FNanchor_206\" id=\"FNanchor_206\" href=\"#Footnote_206\" class=\"fnanchor\" title=\"alia H2 (inserted above the line) a, Edd.; not in B H1 b; partim c.\"\u003e[170]\u003c/a\u003e rationis expertia sunt,\r\nalia ratione utentia; expertes rationis equi, boves,\r\nreliquae pecudes, [apes,]\u003ca name=\"FNanchor_207\" id=\"FNanchor_207\" href=\"#Footnote_207\" class=\"fnanchor\" title=\"apes MSS.; bracketed by Facciolati, Edd.\"\u003e[171]\u003c/a\u003e quarum opere efficitur aliquid\r\nad usum hominum atque vitam; ratione autem\r\nutentium duo genera ponunt, deorum unum, alterum\r\nhominum. Deos placatos pietas efficiet et sanctitas,\r\nproxime autem et secundum deos homines hominibus\r\nmaxime utiles esse possunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e12\u003c/span\u003e Earumque item rerum, quae noceant et obsint,\r\neadem divisio est. Sed quia deos nocere non putant,\r\niis exceptis homines hominibus obesse plurimum\r\narbitrantur.\u003c/p\u003e\r\n\r\n\u003cp\u003eEa enim ipsa, quae inanima diximus, pleraque\r\nsunt hominum operis effecta; quae nec haberemus,\r\nnisi manus et ars accessisset, nec iis sine hominum\r\nadministratione uteremur. Neque enim valetudinis\r\ncuratio neque navigatio neque agri cultura\r\nneque frugum fructuumque reliquorum perceptio et\r\nconservatio sine hominum opera ulla esse potuisset.\r\n\u003cspan class=\"pn\"\u003e13\u003c/span\u003e Iam vero et earum rerum, quibus abundaremus, exportatio\r\net earum, quibus egeremus, invectio certe\r\nnulla esset, nisi his\u003ca name=\"FNanchor_208\" id=\"FNanchor_208\" href=\"#Footnote_208\" class=\"fnanchor\" title=\"his H, Edd.; iis B L b; hijs c.\"\u003e[172]\u003c/a\u003e muneribus homines fungerentur.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(Attius, Prometheus?), Inc. inc. fab. Ribbeck\u003csup\u003e2\u003c/sup\u003e, 154\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nEademque ratione nec lapides ex terra exciderentur\r\nad usum nostrum necessarii, nec \"ferrum, aes,\r\naurum, argentum\" effoderetur \"penitus abditum\"\r\nsine hominum labore et manu.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eExpediency and Moral Rectitude identical.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.9\"\u003e9\u003c/span\u003e III. Five principles, accordingly, have been laid\r\ndown for the pursuance of duty: two of them have to\r\ndo with propriety and moral rectitude; two, with the\r\nexternal conveniences of life\u0026mdash;means, wealth, influence;\r\nthe fifth, with the proper choice, if ever the\r\nfour first mentioned seem to be in conflict. The\r\ndivision treating of moral rectitude, then, has been\r\ncompleted, and this is the part with which I desire\r\nyou to be most familiar.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe principle with which we are now dealing is\r\nthat one which is called Expediency. The usage\r\nof this word has been corrupted and perverted and\r\nhas gradually come to the point where, separating\r\nmoral rectitude from expediency, it is accepted that\r\na thing may be morally right without being expedient,\r\nand expedient without being morally right. No\r\nmore pernicious doctrine than this could be introduced\r\ninto human life.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.10\"\u003e10\u003c/span\u003e There are, to be sure, philosophers of the very\r\nhighest reputation who distinguish theoretically between\r\nthese three conceptions,\u003ca name=\"FNanchor_205\" id=\"FNanchor_205\" href=\"#Footnote_205\" class=\"fnanchor\" title=\"That is, they make a false distinction between (1) moral rectitude that is at the same time expedient; (2) moral rectitude that is (apparently) not expedient; and (3) the expedient that is (apparently) not morally right.\"\u003e[AJ]\u003c/a\u003e although they are\r\nindissolubly blended together; and they do this, I\r\nassume, on moral, conscientious principles. [For\r\nwhatever is just, they hold, is also expedient; and in\r\nlike manner, whatever is morally right is also just. It\r\nfollows, then, that whatever is morally right, is also\r\nexpedient.] Those who fail to comprehend that\r\n\u003cspan class=\"pb\"\u003e[179]\u003c/span\u003e\r\ntheory do often, in their admiration for shrewd and\r\nclever men, take craftiness for wisdom. But they\r\nmust be disabused of this error and their way of\r\nthinking must be wholly converted to the hope and\r\nconviction that it is only by moral character and\r\nrighteousness, not by dishonesty and craftiness, that\r\nthey may attain to the objects of their desires.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eClassification of expedients.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.11\"\u003e11\u003c/span\u003e Of the things, then, that are essential to the sustenance\r\nof human life, some are inanimate (gold and\r\nsilver, for example, the fruits of the earth, and so\r\nforth), and some are animate and have their own\r\npeculiar instincts and appetites. Of these again\r\nsome are rational, others irrational. Horses, oxen,\r\nand the other cattle, [bees,] whose labour contributes\r\nmore or less to the service and subsistence of man,\r\nare not endowed with reason; of rational beings two\r\ndivisions are made\u0026mdash;gods and men. Worship and\r\npurity of character will win the favour of the gods;\r\nand next to the gods, and a close second to them,\r\nmen can be most helpful to men.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.12\"\u003e12\u003c/span\u003e The same classification may likewise be made of\r\nthe things that are injurious and hurtful. But as\r\npeople think that the gods bring us no harm, they\r\ndecide (leaving the gods out of the question) that\r\nmen are most hurtful to men.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eNecessity of man\u0027s helpfulness to man.\u003c/div\u003e\r\n\r\n\u003cp\u003eAs for mutual helpfulness, those very things\r\nwhich we have called inanimate are for the most\r\npart themselves produced by man\u0027s labours; we\r\nshould not have them without the application of\r\nmanual labour and skill nor could we enjoy them\r\nwithout the intervention of man. And so with many\r\nother things: for without man\u0027s industry there could\r\nhave been no provisions for health, no navigation,\r\nno agriculture, no ingathering or storing of the\r\n\u003cspan class=\"pb\"\u003e[181]\u003c/span\u003e\r\nfruits of the field or other kinds of produce. \u003cspan class=\"pn\" id=\"II.13\"\u003e13\u003c/span\u003e Then,\r\ntoo, there would surely be no exportation of our\r\nsuperfluous commodities or importation of those we\r\nlack, did not men perform these services. By the\r\nsame process of reasoning, without the labour of\r\nman\u0027s hands, the stone needful for our use would\r\nnot be quarried from the earth, nor would \"iron, copper,\r\ngold, and silver, hidden far within,\" be mined.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eIV. Tecta vero, quibus et frigorum vis pelleretur et\r\ncalorum molestiae sedarentur, unde aut initio generi\r\nhumano dari potuissent aut postea subveniri,\u003ca name=\"FNanchor_209\" id=\"FNanchor_209\" href=\"#Footnote_209\" class=\"fnanchor\" title=\"subveniri L c, Müller, Heine; subvenire B H a b, Bt., Ed.\"\u003e[173]\u003c/a\u003e si aut vi\r\ntempestatis aut terrae motu aut vetustate cecidissent,\r\nnisi communis vita ab hominibus harum rerum auxilia\r\npetere didicisset? \u003cspan class=\"pn\"\u003e14\u003c/span\u003e Adde ductus aquarum, derivationes\r\nfluminum, agrorum irrigationes, moles oppositas fluctibus,\r\nportus manu factos, quae unde sine hominum\r\nopere habere possemus? Ex quibus multisque aliis\r\nperspicuum est, qui fructus quaeque utilitates ex rebus\r\niis, quae sint inanimae, percipiantur, eas nos nullo\r\nmodo sine hominum manu atque opera capere potuisse.\u003c/p\u003e\r\n\r\n\u003cp\u003eQui denique ex bestiis fructus aut quae commoditas,\r\nnisi homines adiuvarent, percipi posset? Nam\r\net qui principes inveniendi fuerunt, quem ex quaque\r\nbelua usum habere possemus, homines certe fuerunt,\r\nnec hoc tempore sine hominum opera aut pascere eas\r\naut domare aut tueri aut tempestivos fructus ex iis\r\ncapere possemus; ab eisdemque et, quae nocent,\u003ca name=\"FNanchor_210\" id=\"FNanchor_210\" href=\"#Footnote_210\" class=\"fnanchor\" title=\"et, quae nocent Bt.2; et eae, quae nocent B H b, Bt.1; et ea quae nocent L; ea quae nocent c.\"\u003e[174]\u003c/a\u003e interficiuntur\r\net, quae usui possunt esse, capiuntur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e15\u003c/span\u003e Quid enumerem artium multitudinem, sine quibus\r\nvita omnino nulla esse potuisset? Qui enim aegris\r\nsubveniretur,\u003ca name=\"FNanchor_211\" id=\"FNanchor_211\" href=\"#Footnote_211\" class=\"fnanchor\" title=\"qui … subveniretur Gernhard, Edd.; qui … subvenire B H; quis … subveniret L c; quid … subveniret a b.\"\u003e[175]\u003c/a\u003e quae esset oblectatio valentium, qui\r\nvictus aut cultus, nisi tam multae nobis artes ministrarent?\r\nquibus rebus exculta hominum vita tantum\r\ndistat\u003ca name=\"FNanchor_212\" id=\"FNanchor_212\" href=\"#Footnote_212\" class=\"fnanchor\" title=\"distat L c p, Müller, Heine; destitute B H a b, Bt.\"\u003e[176]\u003c/a\u003e a victu et cultu bestiarum. Urbes vero sine\r\nhominum coetu non potuissent nec aedificari nec\r\nfrequentari; ex quo leges moresque constituti, tum\r\niuris aequa discriptio\u003ca name=\"FNanchor_213\" id=\"FNanchor_213\" href=\"#Footnote_213\" class=\"fnanchor\" title=\"discriptio H b; descriptio B a c.\"\u003e[177]\u003c/a\u003e certaque vivendi disciplina;\r\nquas res et mansuetudo animorum consecuta et verecundia\r\nest effectumque, ut esset vita munitior, atque\r\nut dando et accipiendo mutuandisque facultatibus\r\net commodandis\u003ca name=\"FNanchor_214\" id=\"FNanchor_214\" href=\"#Footnote_214\" class=\"fnanchor\" title=\"mutuandisque facultatibus et commodandis Nonius, Bt.2, Müller; mutandisque facultatibus et commodis MSS., Bt.1, Heine.\"\u003e[178]\u003c/a\u003e nulla re egeremus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eMutual helpfulness the key to civilization.\u003c/div\u003e\r\n\r\n\u003cp\u003eIV. And how could houses ever have been provided\r\nin the first place for the human race, to keep\r\nout the rigours of the cold and alleviate the discomforts\r\nof the heat; or how could the ravages of\r\nfurious tempest or of earthquake or of time upon\r\nthem afterward have been repaired, had not the\r\nbonds of social life taught men in such events to\r\nlook to their fellow-men for help? \u003cspan class=\"pn\" id=\"II.14\"\u003e14\u003c/span\u003e Think of the\r\naqueducts, canals, irrigation works, breakwaters,\r\nartificial harbours; how should we have these\r\nwithout the work of man? From these and many\r\nother illustrations it is obvious that we could not in\r\nany way, without the work of man\u0027s hands, have received\r\nthe profits and the benefits accruing from\r\ninanimate things.\u003c/p\u003e\r\n\r\n\u003cp\u003eFinally, of what profit or service could animals be,\r\nwithout the co-operation of man? For it was men\r\nwho were the foremost in discovering what use could\r\nbe made of each beast; and to-day, if it were not\r\nfor man\u0027s labour, we could neither feed them nor\r\nbreak them in nor take care of them nor yet secure\r\nthe profits from them in due season. By man, too,\r\nnoxious beasts are destroyed, and those that can be\r\nof use are captured.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.15\"\u003e15\u003c/span\u003e Why should I recount the multitude of arts without\r\nwhich life would not be worth living at all? For\r\n\u003cspan class=\"pb\"\u003e[183]\u003c/span\u003e\r\nhow would the sick be healed? What pleasure\r\nwould the well enjoy? What comforts should we\r\nhave, if there were not so many arts to minister to\r\nour wants? In all these respects the civilized life\r\nof man is far removed from the standard of the\r\ncomforts and wants of the lower animals. And without\r\nthe association of men, cities could not have been\r\nbuilt or peopled. In consequence of city life, laws\r\nand customs were established, and then came the\r\nequitable distribution of private rights and a definite\r\nsocial system. Upon these institutions followed a\r\nmore humane spirit and consideration for others,\r\nwith the result that life was better supplied with all\r\nit requires, and by giving and receiving, by mutual\r\nexchange of commodities and conveniences, we\r\nsucceeded in meeting all our wants.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e16\u003c/span\u003e V. Longiores hoc loco sumus, quam necesse est.\r\nQuis est enim, cui non perspicua sint illa, quae pluribus\r\nverbis a Panaetio commemorantur, neminem neque\r\nducem bello\u003ca name=\"FNanchor_215\" id=\"FNanchor_215\" href=\"#Footnote_215\" class=\"fnanchor\" title=\"bello B H a b, Müller, Heine; belli L c p, Bt.\"\u003e[179]\u003c/a\u003e nec principem domi magnas res et salutares\r\nsine hominum studiis gerere potuisse? Commemoratur\r\nab eo Themistocles, Pericles, Cyrus,\r\nAgesilaus, Alexander, quos negat sine adiumentis\r\nhominum tantas res efficere potuisse. Utitur in re\r\nnon dubia testibus non necessariis.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque ut magnas utilitates adipiscimur conspiratione\r\nhominum atque consensu, sic nulla tam detestabilis\r\npestis est, quae non homini ab homine nascatur.\r\nEst Dicaearchi liber de interitu hominum, Peripatetici\r\nmagni et copiosi, qui collectis ceteris causis\r\neluvionis, pestilentiae, vastitatis, beluarum etiam\r\nrepentinae multitudinis, quarum impetu docet quaedam\r\nhominum genera esse consumpta, deinde comparat,\r\nquanto plures deleti sint homines hominum\r\nimpetu, id est bellis aut seditionibus, quam omni\r\nreliqua calamitate.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e17\u003c/span\u003e Cum igitur hic locus nihil habeat dubitationis, quin\r\nhomines plurimum hominibus et prosint et obsint,\r\nproprium hoc statuo esse virtutis, conciliare animos\r\nhominum et ad usus suos adiungere. Itaque, quae\r\nin rebus inanimis quaeque in usu et\u003ca name=\"FNanchor_216\" id=\"FNanchor_216\" href=\"#Footnote_216\" class=\"fnanchor\" title=\"usu et L c p; not in B H a b; bracketed by Bt.1\"\u003e[180]\u003c/a\u003e tractatione\r\nbeluarum fiunt utiliter ad hominum vitam, artibus ea\r\ntribuuntur operosis, hominum autem studia ad amplificationem\r\nnostrarum rerum prompta ac parata\r\n[virorum praestantium]\u003ca name=\"FNanchor_217\" id=\"FNanchor_217\" href=\"#Footnote_217\" class=\"fnanchor\" title=\"virorum praestantium bracketed by Ed.\"\u003e[181]\u003c/a\u003e sapientia et virtute excitantur.\r\n\u003cspan class=\"pn\"\u003e18\u003c/span\u003e Etenim virtus omnis tribus in rebus fere vertitur,\r\nquarum una est in perspiciendo, quid in quaque\r\nre verum sincerumque sit, quid consentaneum cuique,\r\nquid consequens, ex quo quaeque gignantur, quae\r\ncuiusque rei causa sit, alterum cohibere motus animi\r\nturbatos, quos Graeci πάθη nominant, appetitionesque,\r\nquas illi ὁρμάς, oboedientes efficere rationi,\r\ntertium iis, quibuscum congregemur, uti moderate\r\net scienter, quorum studiis ea, quae natura desiderat,\r\nexpleta cumulataque habeamus, per eosdemque, si\r\nquid importetur nobis incommodi, propulsemus\r\nulciscamurque eos, qui nocere nobis conati sint,\r\ntantaque poena afficiamus, quantam aequitas humanitasque\r\npatitur.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"II.16\"\u003e16\u003c/span\u003e V. I have dwelt longer on this point than was\r\nnecessary. For who is there to whom those facts\r\nwhich Panaetius narrates at great length are not\r\nself-evident\u0026mdash;namely, that no one, either as a\r\ngeneral in war or as a statesman at home could have\r\naccomplished great things for the benefit of the\r\nstate, without the hearty co-operation of other men?\r\nHe cites the deeds of Themistocles, Pericles, Cyrus,\r\nAgesilaus, Alexander, who, he says, could not have\r\nachieved so great success without the support of\r\nother men. He calls in witnesses, whom he does\r\nnot need, to prove a fact that no one questions.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMan\u0027s hurtfulness to man.\u003c/div\u003e\r\n\r\n\u003cp\u003eAnd yet, as, on the one hand, we secure great\r\nadvantages through the sympathetic co-operation of\r\nour fellow-men; so, on the other, there is no curse\r\nso terrible but it is brought down by man upon\r\nman. There is a book by Dicaearchus on \"The\r\nDestruction of Human Life.\" He was a famous\r\n\u003cspan class=\"pb\"\u003e[185]\u003c/span\u003e\r\nand eloquent Peripatetic and he gathered together\r\nall the other causes of destruction\u0026mdash;floods, epidemics,\r\nfamines, and sudden incursions of wild animals in\r\nmyriads, by whose assaults, he informs us, whole\r\ntribes of men have been wiped out. And then he\r\nproceeds to show by way of comparison how many\r\nmore men have been destroyed by the assaults\r\nof men\u0026mdash;that is, by wars or revolutions\u0026mdash;than by\r\nany and all other sorts of calamity.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCo-operation and the virtues.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.17\"\u003e17\u003c/span\u003e Since, therefore, there can be no doubt on this\r\npoint, that man is the source of both the greatest\r\nhelp and the greatest harm to man, I set it down as\r\nthe peculiar function of virtue to win the hearts of\r\nmen and to attach them to one\u0027s own service. And\r\nso those benefits that human life derives from inanimate\r\nobjects and from the employment and use of\r\nanimals are ascribed to the industrial arts; the\r\nco-operation of men, on the other hand, prompt and\r\nready for the advancement of our interests, is secured\r\nthrough wisdom and virtue [in men of superior\r\nability]. \u003cspan class=\"pn\" id=\"II.18\"\u003e18\u003c/span\u003e And, indeed, virtue in general may be\r\nsaid to consist almost wholly in three properties:\r\nthe first is [Wisdom,] the ability to perceive what in\r\nany given instance is true and real, what its relations\r\nare, its consequences, and its causes; the second is\r\n[Temperance,] the ability to restrain the passions\r\n(which the Greeks call πάθη) and make the impulses\r\n(ὁρμαί) obedient to reason; and the third is [Justice,]\r\nthe skill to treat with consideration and\r\nwisdom those with whom we are associated, in order\r\nthat we may through their co-operation have our\r\nnatural wants supplied in full and overflowing measure,\r\nthat we may ward off any impending trouble,\r\navenge ourselves upon those who have attempted to\r\n\u003cspan class=\"pb\"\u003e[187]\u003c/span\u003e\r\ninjure us, and visit them with such retribution as\r\njustice and humanity will permit.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e19\u003c/span\u003e VI. Quibus autem rationibus hanc facultatem\r\nassequi possimus, ut hominum studia complectamur\r\neaque teneamus, dicemus, neque ita multo post, sed\r\npauca ante dicenda sunt.\u003c/p\u003e\r\n\r\n\u003cp\u003eMagnam vim esse in fortuna in utramque partem,\r\nvel secundas ad res vel adversas, quis ignorat? Nam\r\net, cum prospero flatu eius utimur, ad exitus pervehimur\r\noptatos et, cum reflavit, affligimur. Haec\r\nigitur ipsa fortuna ceteros casus rariores habet, primum\r\nab inanimis procellas, tempestates, naufragia,\r\nruinas, incendia, deinde a bestiis ictus, morsus, impetus;\r\nhaec ergo, ut dixi, rariora. \u003cspan class=\"pn\"\u003e20\u003c/span\u003e At vero interitus\r\nexercituum, ut proxime trium, saepe multorum, clades\r\nimperatorum, ut nuper summi et singularis viri,\r\ninvidiae praeterea multitudinis atque ob eas bene\r\nmeritorum saepe civium expulsiones, calamitates,\r\nfugae, rursusque secundae res, honores, imperia,\r\nvictoriae, quamquam fortuita sunt, tamen sine hominum\r\nopibus et studiis neutram in partem effici\r\npossunt.\u003c/p\u003e\r\n\r\n\u003cp\u003eHoc igitur cognito dicendum est, quonam modo\r\nhominum studia ad utilitates nostras allicere atque\r\nexcitare possimus. Quae si longior fuerit oratio,\r\ncum magnitudine utilitatis comparetur; ita fortasse\r\netiam brevior videbitur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e21\u003c/span\u003e Quaecumque igitur homines homini tribuunt ad\r\neum augendum atque honestandum, aut benivolentiae\r\ngratia faciunt, cum aliqua de causa quempiam\r\ndiligunt, aut honoris, si cuius virtutem suspiciunt,\r\nquemque dignum fortuna quam amplissima putant,\r\naut cui fidem habent et bene rebus suis consulere\r\narbitrantur, aut cuius opes metuunt, aut contra, a\r\nquibus aliquid exspectant, ut cum reges popularesve\r\nhomines largitiones aliquas proponunt, aut postremo\r\npretio ac mercede ducuntur, quae sordidissima est\r\nilla quidem ratio et inquinatissima et iis, qui ea\r\ntenentur, et illis, qui ad eam\u003ca name=\"FNanchor_218\" id=\"FNanchor_218\" href=\"#Footnote_218\" class=\"fnanchor\" title=\"eam c, Edd.; ea B H a b.\"\u003e[182]\u003c/a\u003e confugere conantur;\r\n\u003cspan class=\"pn\"\u003e22\u003c/span\u003e male enim se res habet, cum, quod virtute effici debet,\r\nid temptatur pecunia. Sed quoniam non numquam\r\nhoc subsidium necessarium est, quem ad modum\r\nsit utendum eo, dicemus, si prius iis\u003ca name=\"FNanchor_219\" id=\"FNanchor_219\" href=\"#Footnote_219\" class=\"fnanchor\" title=\"iis Edd.; his B H a b; hijs c.\"\u003e[183]\u003c/a\u003e de rebus, quae\r\nvirtuti propiores sunt, dixerimus.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque etiam subiciunt se homines imperio alterius\r\net potestati de causis pluribus. Ducuntur enim aut\r\nbenivolentia aut beneficiorum magnitudine aut dignitatis\r\npraestantia aut spe sibi id utile futurum aut\r\nmetu, ne vi parere cogantur, aut spe largitionis\r\npromissisque\u003ca name=\"FNanchor_220\" id=\"FNanchor_220\" href=\"#Footnote_220\" class=\"fnanchor\" title=\"promissisque L c, Edd.; promissionisque B H a b; promissionibusque alii.\"\u003e[184]\u003c/a\u003e capti aut postremo, ut saepe in nostra\r\nre publica videmus, mercede conducti.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"II.19\"\u003e19\u003c/span\u003e VI. I shall presently discuss the means by which we\r\ncan gain the ability to win and hold the affections of\r\nour fellow-men; but I must say a few words by way\r\nof preface.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCo-operation \u003ci\u003evs.\u003c/i\u003e Fortune.\u003c/div\u003e\r\n\r\n\u003cp\u003eWho fails to comprehend the enormous, two-fold\r\npower of Fortune for weal and for woe? When we\r\nenjoy her favouring breeze, we are wafted over to\r\nthe wished for haven; when she blows against us,\r\nwe are dashed to destruction. Fortune herself,\r\nthen, does send those other less usual calamities,\r\narising, first, from inanimate nature\u0026mdash;hurricanes,\r\nstorms, shipwrecks, catastrophes, conflagrations;\r\nsecond, from wild beasts\u0026mdash;kicks, bites, and attacks.\r\nBut these, as I have said, are comparatively rare.\r\n\u003cspan class=\"pn\" id=\"II.20\"\u003e20\u003c/span\u003e But think, on the one side, of the destruction of\r\narmies (three lately, and many others at many different\r\ntimes), the loss of generals (of a very able and\r\neminent commander recently), the hatred of the\r\nmasses, too, and the banishment that as a consequence\r\nfrequently comes to men of eminent services,\r\ntheir degradation and voluntary exile; think,\r\non the other hand, of the successes, the civil and\r\nmilitary honours, and the victories;\u0026mdash;though all\r\nthese contain an element of chance, still they\r\ncannot be brought about, whether for good or for\r\nill, without the influence and the co-operation of our\r\nfellow-men.\u003c/p\u003e\r\n\r\n\u003cp\u003eWith this understanding of the influence of Fortune,\r\nI may proceed to explain how we can win the\r\naffectionate co-operation of our fellows and enlist it\r\nin our service. And if the discussion of this point\r\nis unduly prolonged, let the length be compared\r\n\u003cspan class=\"pb\"\u003e[189]\u003c/span\u003e\r\nwith the importance of the object in view. It will\r\nthen, perhaps, seem even too short.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eHow men are led to promote another\u0027s interests.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.21\"\u003e21\u003c/span\u003e Whenever, then, people bestow anything upon\r\na fellow-man to raise his estate or his dignity,\r\nit may be from any one of several motives: (1) it\r\nmay be out of good-will, when for some reason\r\nthey are fond of him; (2) it may be from esteem,\r\nif they look up to his worth and think him\r\ndeserving of the most splendid fortune a man can\r\nhave; (3) they may have confidence in him and think\r\nthat they are thus acting for their own interests; or\r\n(4) they may fear his power; (5) they may, on the\r\ncontrary, hope for some favour\u0026mdash;as, for example, when\r\nprinces or demagogues bestow gifts of money; or,\r\nfinally, (6) they may be moved by the promise of\r\npayment or reward. This last is, I admit, the\r\nmeanest and most sordid motive of all, both for those\r\nwho are swayed by it and for those who venture to\r\nresort to it. \u003cspan class=\"pn\" id=\"II.22\"\u003e22\u003c/span\u003e For things are in a bad way, when that\r\nwhich should be obtained by merit is attempted\r\nby money. But since recourse to this kind of support\r\nis sometimes indispensable, I shall explain\r\nhow it should be employed; but first I shall\r\ndiscuss those qualities which are more closely allied\r\nto merit.\u003c/p\u003e\r\n\r\n\u003cp\u003eNow, it is by various motives that people are led\r\nto submit to another\u0027s authority and power: they\r\nmay be influenced (1) by good-will; (2) by gratitude\r\nfor generous favours conferred upon them; (3) by the\r\neminence of that other\u0027s social position or by the hope\r\nthat their submission will turn to their own account;\r\n(4) by fear that they may be compelled perforce to\r\nsubmit; (5) they may be captivated by the hope of\r\ngifts of money and by liberal promises; or, finally,\r\n\u003cspan class=\"pb\"\u003e[191]\u003c/span\u003e\r\n(6) they may be bribed with money, as we have frequently\r\nseen in our own country.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e23\u003c/span\u003e VII. Omnium autem rerum nec aptius est quicquam\r\nad opes tuendas ac tenendas quam diligi nec\r\nalienius quam timeri. Praeclare enim Ennius:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(Thyestes?) Fab. inc. \u003cins class=\"corr\" title=\"Valhen\" id=\"C190\"\u003eVahlen\u003c/ins\u003e\u003csup\u003e2\u003c/sup\u003e, 402\u003c/div\u003e\r\n\r\n\u003cp\u003eQuém metuunt, odérunt; quem quisque ódit, periisse\r\néxpetit.\u003c/p\u003e\r\n\r\n\u003cp\u003eMultorum autem odiis nullas opes posse obsistere, si\r\nantea fuit ignotum, nuper est cognitum. Nec vero\r\nhuius tyranni solum, quem armis oppressa pertulit\r\ncivitas ac paret cum maxime mortuo,\u003ca name=\"FNanchor_221\" id=\"FNanchor_221\" href=\"#Footnote_221\" class=\"fnanchor\" title=\"ac paret cum maxime mortuo, Halm, Müller, Heine; paretque cum maxime mortuo c1, Bt.; paretque, c. m. m. L; apparet, cuius maxime mortui b; apparet cuius maxime portui B H a.\"\u003e[185]\u003c/a\u003e interitus\r\ndeclarat, quantum odium hominum valeat\u003ca name=\"FNanchor_222\" id=\"FNanchor_222\" href=\"#Footnote_222\" class=\"fnanchor\" title=\"valeat c; valet B H a b.\"\u003e[186]\u003c/a\u003e ad pestem,\r\nsed reliquorum similes exitus tyrannorum, quorum\r\nhaud fere quisquam talem interitum effugit; malus\r\nenim est custos diuturnitatis metus contraque benivolentia\r\nfidelis vel ad perpetuitatem.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e24\u003c/span\u003e Sed iis, qui vi oppressos imperio coërcent, sit sane\r\nadhibenda saevitia, ut eris\u003ca name=\"FNanchor_224\" id=\"FNanchor_224\" href=\"#Footnote_224\" class=\"fnanchor\" title=\"ut eris Baiter; ut eriis B; uteris L; utere hiis H; utere iis b; utere his a; utantur eis c.\"\u003e[187]\u003c/a\u003e in famulos, si aliter\r\nteneri non possunt; qui vero in libera civitate ita se\r\ninstruunt, ut metuantur, iis\u003ca name=\"FNanchor_225\" id=\"FNanchor_225\" href=\"#Footnote_225\" class=\"fnanchor\" title=\"iis Edd.; his B H L a; hijs c; hiis b.\"\u003e[188]\u003c/a\u003e nihil potest esse dementius.\r\nQuamvis enim sint demersae leges alicuius\r\nopibus, quamvis timefacta libertas, emergunt tamen\r\nhaec aliquando aut iudiciis tacitis aut occultis de\r\nhonore suffragiis. Acriores autem morsus sunt intermissae\r\nlibertatis quam retentae. Quod igitur latissime\r\npatet neque ad incolumitatem solum, sed etiam\r\nad opes et potentiam valet plurimum, id amplectamur,\r\nut metus absit, caritas retineatur. Ita facillime\r\nquae volemus, et privatis in rebus et in re publica\r\nconsequemur.\u003c/p\u003e\r\n\r\n\u003cp\u003eEtenim qui se metui volent, a quibus metuentur,\r\neosdem metuant ipsi necesse est. \u003cspan class=\"pn\"\u003e25\u003c/span\u003e Quid enim censemus\r\nsuperiorem illum Dionysium quo cruciatu timoris\r\nangi solitum, qui cultros metuens tonsorios candente\r\ncarbone sibi adurebat capillum? quid Alexandrum\r\nPheraeum quo animo vixisse arbitramur? qui, ut\r\nscriptum legimus, cum uxorem Theben admodum\r\ndiligeret, tamen ad eam ex epulis in cubiculum veniens\r\nbarbarum, et eum quidem, ut scriptum est, compunctum\r\nnotis Thraeciis, destricto gladio iubebat anteire\r\npraemittebatque de stipatoribus suis, qui scrutarentur\r\narculas muliebres et, ne quod in vestimentis telum\r\noccultaretur, exquirerent. O miserum, qui fideliorem\r\net barbarum et stigmatiam putaret quam coniugem!\r\nNec eum fefellit; ab ea est enim ipsa propter pelicatus\r\nsuspicionem interfectus.\u003c/p\u003e\r\n\r\n\u003cp\u003eNec vero ulla vis imperii tanta est, quae premente\r\nmetu possit esse diuturna. \u003cspan class=\"pn\"\u003e26\u003c/span\u003e Testis est Phalaris, cuius\r\nest praeter ceteros nobilitata crudelitas, qui non ex\r\ninsidiis interiit, ut is, quem modo dixi, Alexander,\r\nnon a paucis, ut hic noster, sed in quem universa\r\nAgrigentinorum multitudo impetum fecit.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuid? Macedones nonne Demetrium reliquerunt\r\nuniversique se ad Pyrrhum contulerunt? Quid?\r\nLacedaemonios iniuste imperantes nonne repente\r\nomnes fere socii deseruerunt spectatoresque se otiosos\r\npraebuerunt Leuctricae calamitatis?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe motive of love \u003ci\u003evs.\u003c/i\u003e that of fear.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.23\"\u003e23\u003c/span\u003e VII. But of all motives, none is better adapted to\r\nsecure influence and hold it fast than love; nothing\r\nis more foreign to that end than fear. For Ennius\r\nsays admirably:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Whom they fear they hate. And whom one hates, one hopes to see him dead.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eAnd we recently discovered, if it was not known before,\r\nthat no amount of power can withstand the hatred\r\nof the many. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eHatred of tyranny.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e The death of this tyrant,\u003ca name=\"FNanchor_223\" id=\"FNanchor_223\" href=\"#Footnote_223\" class=\"fnanchor\" title=\"Julius Caesar.\"\u003e[AK]\u003c/a\u003e whose yoke\r\nthe state endured under the constraint of armed\r\nforce and whom it still obeys more humbly than\r\never, though he is dead, illustrates the deadly effects\r\nof popular hatred; and the same lesson is taught by\r\nthe similar fate of all other despots, of whom practically\r\nno one has ever escaped such a death. For\r\nfear is but a poor safeguard of lasting power; while\r\naffection, on the other hand, may be trusted to keep\r\nit safe for ever.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.24\"\u003e24\u003c/span\u003e But those who keep subjects in check by force\r\nwould of course have to employ severity\u0026mdash;masters, for\r\nexample, toward their servants, when these cannot\r\nbe held in control in any other way. But those who\r\nin a free state deliberately put themselves in a\r\nposition to be feared are the maddest of the mad.\r\nFor let the laws be never so much overborne by some\r\none individual\u0027s power, let the spirit of freedom be\r\nnever so intimidated, still sooner or later they assert\r\nthemselves either through unvoiced public sentiment,\r\nor through secret ballots disposing of some high\r\noffice of state. Freedom suppressed and again regained\r\nbites with keener fangs than freedom never\r\n\u003cspan class=\"pb\"\u003e[193]\u003c/span\u003e\r\nendangered. Let us, then, embrace this policy, which\r\nappeals to every heart and is the strongest support\r\nnot only of security but also of influence and power\u0026mdash;namely,\r\nto banish fear and cleave to love. And\r\nthus we shall most easily secure success both in private\r\nand in public life.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurthermore, those who wish to be feared must inevitably\r\nbe afraid of those whom they intimidate.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe wretchedness of fear.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"II.25\"\u003e25\u003c/span\u003e What, for instance, shall we think of the elder Dionysius?\r\nWith what tormenting fears he used to be\r\nracked! For through fear of the barber\u0027s razor he\r\nused to have his hair singed off with a glowing coal. In\r\nwhat state of mind do we fancy Alexander of Pherae\r\nlived? We read in history that he dearly loved his\r\nwife Thebe; and yet, whenever he went from the\r\nbanquet hall to her in her chamber, he used to order\r\na barbarian\u0026mdash;one, too, tattooed like a Thracian, as\r\nthe records state\u0026mdash;to go before him with a drawn\r\nsword; and he used to send ahead some of his bodyguard\r\nto pry into the lady\u0027s caskets and to search and\r\nsee whether some weapon were not concealed in her\r\nwardrobe. Unhappy man! To think a barbarian, a\r\nbranded slave, more faithful than his own wife! Nor\r\nwas he mistaken. For he was murdered by her own\r\nhand, because she suspected him of infidelity.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd indeed no power is strong enough to be lasting,\r\nif it labours under the weight of fear. \u003cspan class=\"pn\" id=\"II.26\"\u003e26\u003c/span\u003e Witness\r\nPhalaris, whose cruelty is notorious beyond that of\r\nall others. He was slain, not treacherously (like that\r\nAlexander whom I named but now), not by a few\r\nconspirators (like that tyrant of ours), but the whole\r\npopulation of Agrigentum rose against him with one\r\naccord.\u003c/p\u003e\r\n\r\n\u003cp\u003eAgain, did not the Macedonians abandon Demetrius\r\n\u003cspan class=\"pb\"\u003e[195]\u003c/span\u003e\r\nand march over as one man to Pyrrhus? And\r\nagain, when the Spartans exercised their supremacy\r\ntyrannically, did not practically all the allies desert\r\nthem and view their disaster at Leuctra, as idle\r\nspectators?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eVIII. Externa libentius in tali re quam domestica\r\nrecordor. Verum tamen, quam diu imperium populi\r\nRomani beneficiis tenebatur, non iniuriis, bella aut\r\npro sociis aut de imperio gerebantur, exitus erant\r\nbellorum aut mites aut necessarii, regum, populorum,\r\nnationum portus erat et refugium senatus,\r\n\u003cspan class=\"pn\"\u003e27\u003c/span\u003e nostri autem magistratus imperatoresque ex hac una\r\nre maximam laudem capere studebant, si provincias,\r\nsi socios aequitate et fide defendissent; \u003cspan class=\"pn\"\u003e(27)\u003c/span\u003e itaque illud\r\npatrocinium orbis terrae verius quam imperium poterat\r\nnominari.\u003c/p\u003e\r\n\r\n\u003cp\u003eSensim hanc consuetudinem et disciplinam iam\r\nantea minuebamus, post vero Sullae victoriam penitus\r\namisimus; desitum est enim videri quicquam in\r\nsocios iniquum, cum exstitisset in cives tanta crudelitas.\r\nErgo in illo secuta est honestam causam non\r\nhonesta victoria; est enim ausus dicere, hasta posita\r\ncum bona in foro venderet et bonorum virorum\r\net locupletium et certe civium, \"praedam se suam\r\nvendere.\" Secutus est, qui in causa impia, victoria\r\netiam foediore non singulorum civium bona publicaret,\r\nsed universas provincias regionesque uno calamitatis\r\niure comprehenderet.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e28\u003c/span\u003e Itaque vexatis ac perditis exteris nationibus ad\r\nexemplum amissi imperii portari in triumpho Massiliam\r\nvidimus et ex ea urbe triumphari, sine qua numquam\r\nnostri imperatores ex Transalpinis bellis\r\ntriumpharunt. Multa praeterea commemorarem nefaria\r\nin socios, si hoc uno quicquam sol vidisset\r\nindignius. Iure igitur plectimur. Nisi enim multorum\r\nimpunita scelera tulissemus, numquam ad unum\r\ntanta pervenisset licentia; a quo quidem rei familiaris\r\nad paucos, cupiditatum ad multos improbos\r\nvenit hereditas. \u003cspan class=\"pn\"\u003e29\u003c/span\u003e Nec vero umquam bellorum civilium\r\nsemen et causa deerit, dum homines perditi hastam\r\nillam cruentam et meminerint et sperabunt; quam\r\nP.\u003ca name=\"FNanchor_227\" id=\"FNanchor_227\" href=\"#Footnote_227\" class=\"fnanchor\" title=\"P. c, Edd.; L. B H a b.\"\u003e[189]\u003c/a\u003e Sulla cum vibrasset dictatore propinquo suo,\r\nidem sexto tricesimo anno post a sceleratiore hasta\r\nnon recessit; alter autem, qui in illa dictatura scriba\r\nfuerat, in hac fuit quaestor urbanus. Ex quo debet\r\nintellegi talibus praemiis propositis numquam defutura\r\nbella civilia.\u003c/p\u003e\r\n\r\n\u003cp\u003eItaque parietes modo urbis stant et manent, iique\r\nipsi iam extrema scelera metuentes, rem vero publicam\r\npenitus amisimus. Atque in has clades incidimus\r\n(redeundum est enim ad propositum), dum metui\r\nquam cari esse et diligi malumus. Quae si populo\r\nRomano iniuste imperanti accidere potuerunt, quid\r\ndebent putare singuli? Quod cum perspicuum sit,\r\nbenivolentiae vim esse magnam, metus imbecillam\r\nsequitur, ut disseramus, quibus rebus facillime possimus\r\neam, quam volumus, adipisci cum honore et fide\r\ncaritatem.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e30\u003c/span\u003e Sed ea non pariter omnes egemus; nam ad cuiusque\r\nvitam institutam accommodandum est, a multisne\r\nopus sit an satis sit a paucis diligi. Certum igitur\r\nhoc sit, idque et primum et maxime necessarium,\r\nfamiliaritates habere fidas amantium nos amicorum\r\net nostra mirantium; haec enim una\u003ca name=\"FNanchor_228\" id=\"FNanchor_228\" href=\"#Footnote_228\" class=\"fnanchor\" title=\"enim una Baiter; enim est una MSS.\"\u003e[190]\u003c/a\u003e res prorsus, ut\r\nnon multum differat inter summos et mediocris viros,\r\naeque\u003ca name=\"FNanchor_229\" id=\"FNanchor_229\" href=\"#Footnote_229\" class=\"fnanchor\" title=\"aeque Lund; eaque MSS.\"\u003e[191]\u003c/a\u003e utrisque est propemodum comparanda.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e31\u003c/span\u003e Honore et gloria et benivolentia civium fortasse\r\nnon aeque omnes egent, sed tamen, si cui haec suppetunt,\r\nadiuvant aliquantum cum ad cetera, tum ad\r\namicitias comparandas.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe old Republic and the new despotism.\u003c/div\u003e\r\n\r\n\u003cp\u003eVIII. I prefer in this connection to draw my\r\nillustrations from foreign history rather than from\r\nour own. Let me add, however, that as long as the\r\nempire of the Roman People maintained itself by\r\nacts of service, not of oppression, wars were waged\r\nin the interest of our allies or to safeguard our\r\nsupremacy; the end of our wars was marked by acts\r\nof clemency or by only a necessary degree of severity;\r\nthe senate was a haven of refuge for kings, tribes,\r\nand nations; \u003cspan class=\"pn\" id=\"II.27\"\u003e27\u003c/span\u003e and the highest ambition of our magistrates\r\nand generals was to defend our provinces and\r\nallies with justice and honour. \u003cspan class=\"pn\"\u003e(27)\u003c/span\u003e And so our government\r\ncould be called more accurately a protectorate\r\nof the world than a dominion.\u003c/p\u003e\r\n\r\n\u003cp\u003eThis policy and practice we had begun gradually\r\nto modify even before Sulla\u0027s time; but since his\r\nvictory we have departed from it altogether. For\r\nthe time had gone by when any oppression of the\r\nallies could appear wrong, seeing that atrocities so\r\noutrageous were committed against Roman citizens.\r\nIn Sulla\u0027s case, therefore, an unrighteous victory\r\ndisgraced a righteous cause. For when he had\r\nplanted his spear\u003ca name=\"FNanchor_226\" id=\"FNanchor_226\" href=\"#Footnote_226\" class=\"fnanchor\" title=\"The Romans were accustomed to set up a spear as a sign of an auction-sale–a symbol derived from the sale of booty taken in war.\"\u003e[AL]\u003c/a\u003e and was selling under the hammer\r\nin the forum the property of men who were patriots\r\nand men of wealth and, at least, Roman citizens, he\r\nhad the effrontery to announce that \"he was selling\r\n\u003cspan class=\"pb\"\u003e[197]\u003c/span\u003e\r\nhis spoils.\" After him came one who, in an unholy\r\ncause, made an even more shameful use of victory;\r\nfor he did not stop at confiscating the property of\r\nindividual citizens, but actually embraced whole\r\nprovinces and countries in one common ban of ruin.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.28\"\u003e28\u003c/span\u003e And so, when foreign nations had been oppressed\r\nand ruined, we have seen a model of Marseilles carried\r\nin a triumphal procession, to serve as proof to the world\r\nthat the supremacy of the people had been forfeited;\r\nand that triumph we saw celebrated over a city without\r\nwhose help our generals have never gained a\r\ntriumph for their wars beyond the Alps. I might\r\nmention many other outrages against our allies, if\r\nthe sun had ever beheld anything more infamous\r\nthan this particular one. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe wages of the sin of Rome.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Justly, therefore, are\r\nwe being punished. For if we had not allowed the\r\ncrimes of many to go unpunished, so great licence\r\nwould never have centred in one individual. His\r\nestate descended by inheritance to but a few individuals,\r\nhis ambitions to many scoundrels. \u003cspan class=\"pn\" id=\"II.29\"\u003e29\u003c/span\u003e And\r\nnever will the seed and occasion of civil war be\r\nwanting, so long as villains remember that blood-stained\r\nspear and hope to see another. As Publius\r\nSulla wielded that spear, when his kinsman was\r\ndictator, so again thirty-six years later he did not\r\nshrink from a still more criminal spear. And still another\r\nSulla, who was a mere clerk under the former\r\ndictatorship, was under the later one a city quaestor.\r\nFrom this, one would realize that, if such rewards are\r\noffered, civil wars will never cease to be.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd so in Rome only the walls of her houses remain\r\nstanding\u0026mdash;and even they wait now in fear of the\r\nmost unspeakable crimes\u0026mdash;but our republic we have\r\nlost for ever. But to return to my subject: it is\r\n\u003cspan class=\"pb\"\u003e[199]\u003c/span\u003e\r\nwhile we have preferred to be the object of fear\r\nrather than of love and affection, that all these misfortunes\r\nhave fallen upon us. And if such retribution\r\ncould overtake the Roman People for their injustice\r\nand tyranny, what ought private individuals to expect?\r\nAnd since it is manifest that the power of\r\ngood-will is so great and that of fear is so weak, it\r\nremains for us to discuss by what means we can most\r\nreadily win the affection, linked with honour and\r\nconfidence, which we desire.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe acquisition of friends.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.30\"\u003e30\u003c/span\u003e But we do not all feel this need to the same\r\nextent; for it must be determined in conformity\r\nwith each individual\u0027s vocation in life whether it is\r\nessential for him to have the affection of many or\r\nwhether the love of a few will suffice. Let this then\r\nbe settled as the first and absolute essential\u0026mdash;that\r\nwe have the devotion of friends, affectionate and\r\nloving, who value our worth. For in just this one\r\npoint there is but little difference between the\r\ngreatest and the ordinary man; and friendship is to\r\nbe cultivated almost equally by both.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.31\"\u003e31\u003c/span\u003e All men do not, perhaps, stand equally in need of\r\npolitical honour, fame, and the good-will of their\r\nfellow-citizens; nevertheless, if these honours come\r\nto a man, they help in many ways, and especially in\r\nthe acquisition of friends.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eIX. Sed de amicitia alio libro dictum est, qui inscribitur\r\nLaelius; nunc dicamus de gloria, quamquam\r\nea quoque de re duo sunt nostri libri, sed attingamus,\r\nquandoquidem ea in rebus maioribus administrandis\r\nadiuvat plurimum.\u003c/p\u003e\r\n\r\n\u003cp\u003eSumma igitur et perfecta gloria constat ex tribus his:\r\nsi diligit multitudo, si fidem habet, si cum admiratione\r\nquadam honore dignos putat. Haec\r\nautem, si est simpliciter breviterque dicendum,\r\nquibus rebus pariuntur a singulis, eisdem fere a multitudine.\r\nSed est alius quoque quidam aditus ad\r\nmultitudinem, ut in universorum animos tamquam\r\ninfluere possimus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e32\u003c/span\u003e Ac primum de illis tribus, quae ante dixi, benivolentiae\r\npraecepta videamus; quae quidem capitur\r\nbeneficiis maxime, secundo autem loco voluntate\r\nbenefica benivolentia movetur, etiamsi res forte non\r\nsuppetit; vehementer autem amor multitudinis commovetur\r\nipsa fama et opinione liberalitatis, beneficentiae,\r\niustitiae, fidei omniumque earum virtutum,\r\nquae pertinent ad mansuetudinem morum ac facilitatem.\r\nEtenim illud ipsum, quod honestum decorumque\r\ndicimus, quia per se nobis placet animosque\r\nomnium natura et specie sua commovet maximeque\r\nquasi perlucet ex iis, quas commemoravi, virtutibus,\r\nidcirco illos, in quibus eas virtutes esse remur, a\r\nnatura ipsa diligere cogimur. Atque hae quidem\r\ncausae diligendi gravissimae; possunt enim praeterea\r\nnon nullae esse leviores.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e33\u003c/span\u003e Fides autem ut habeatur, duabus rebus effici\r\npotest, si existimabimur adepti coniunctam cum\r\niustitia prudentiam. Nam et iis fidem habemus,\r\nquos plus intellegere quam nos arbitramur quosque\r\net futura prospicere credimus et, cum res agatur in\r\ndiscrimenque ventum sit, expedire rem et consilium\r\nex tempore capere posse; hanc enim utilem homines\r\nexistimant veramque prudentiam. Iustis autem et\r\nfidis\u003ca name=\"FNanchor_232\" id=\"FNanchor_232\" href=\"#Footnote_232\" class=\"fnanchor\" title=\"et fidis MSS.; del. Facciolati, Pearce; [et fidis] Bt., Ed.\"\u003e[192]\u003c/a\u003e hominibus, id est bonis viris, ita fides habetur,\r\nut nulla sit in iis\u003ca name=\"FNanchor_233\" id=\"FNanchor_233\" href=\"#Footnote_233\" class=\"fnanchor\" title=\"iis B; his H a b; hijs c.\"\u003e[193]\u003c/a\u003e fraudis iniuriaeque suspicio.\r\nItaque his salutem nostram, his fortunas, his liberos\r\nrectissime committi arbitramur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e34\u003c/span\u003e Harum igitur duarum ad fidem faciendam iustitia\r\nplus pollet, quippe cum ea sine prudentia satis habeat\r\nauctoritatis, prudentia sine iustitia nihil valet ad\r\nfaciendam fidem. Quo enim quis versutior et callidior,\r\nhoc invisior et suspectior est detracta opinione\r\nprobitatis. Quam ob rem intellegentiae iustitia\r\nconiuncta, quantum volet, habebit ad faciendam\r\nfidem virium; iustitia sine prudentia multum poterit,\r\nsine iustitia nihil valebit prudentia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003eIX. But friendship has been discussed in another\r\nbook of mine, entitled \"Laelius.\" \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe attainment of glory.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Let us now take\r\nup the discussion of Glory, although I have published\r\ntwo books\u003ca name=\"FNanchor_230\" id=\"FNanchor_230\" href=\"#Footnote_230\" class=\"fnanchor\" title=\"Now lost, though they were still known to Petrarch.\"\u003e[AM]\u003c/a\u003e on that subject also. Still, let us touch\r\nbriefly on it here, since it is of very great help in\r\nthe conduct of more important business.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe highest, truest glory depends upon the following\r\n\u003cspan class=\"pb\"\u003e[201]\u003c/span\u003e\r\nthree things: the affection, the confidence,\r\nand the mingled admiration and esteem of the\r\npeople. Such sentiments, if I may speak plainly and\r\nconcisely, are awakened in the masses in the same\r\nway as in individuals. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eHow to gain popularity:\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But there is also another\r\navenue of approach to the masses, by which we can,\r\nas it were, steal into the hearts of all at once.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(1) through good-will,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.32\"\u003e32\u003c/span\u003e But of the three above-named requisites, let us\r\nlook first at good-will and the rules for securing it.\r\nGood-will is won principally through kind services\u003ca name=\"FNanchor_231\" id=\"FNanchor_231\" href=\"#Footnote_231\" class=\"fnanchor\" title=\"Cicero means by \u0027kind services\u0027 the services of the lawyer; he was forbidden by law to accept a fee; his services, if he contributed them, were \u0027acts of kindness.\u0027\"\u003e[AN]\u003c/a\u003e;\r\nnext to that, it is elicited by the will to do a kind\r\nservice, even though nothing happen to come of it.\r\nThen, too, the love of people generally is powerfully\r\nattracted by a man\u0027s mere name and reputation for\r\ngenerosity, kindness, justice, honour, and all those\r\nvirtues that belong to gentleness of character and\r\naffability of manner. And because that very quality\r\nwhich we term moral goodness and propriety is\r\npleasing to us by and of itself and touches all our\r\nhearts both by its inward essence and its outward\r\naspect and shines forth with most lustre through\r\nthose virtues named above, we are, therefore, compelled\r\nby Nature herself to love those in whom we\r\nbelieve those virtues to reside. Now these are only\r\nthe most powerful motives to love\u0026mdash;not all of them;\r\nthere may be some minor ones besides.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) through confidence,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.33\"\u003e33\u003c/span\u003e Secondly, the command of confidence can be\r\nsecured on two conditions: (1) if people think us\r\npossessed of practical wisdom combined with a sense\r\nof justice. For we have confidence in those who we\r\nthink have more understanding than ourselves, who,\r\n\u003cspan class=\"pb\"\u003e[203]\u003c/span\u003e\r\nwe believe, have better insight into the future, and\r\nwho, when an emergency arises and a crisis comes, can\r\nclear away the difficulties and reach a safe decision\r\naccording to the exigencies of the occasion; for that\r\nkind of wisdom the world accounts genuine and\r\npractical. But (2) confidence is reposed in men\r\nwho are just and true\u0026mdash;that is, good men\u0026mdash;on\r\nthe definite assumption that their characters admit\r\nof no suspicion of dishonesty or wrong-doing. And\r\nso we believe that it is perfectly safe to entrust\r\nour lives, our fortunes, and our children to their\r\ncare.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eJustice \u003ci\u003evs.\u003c/i\u003e Wisdom;\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.34\"\u003e34\u003c/span\u003e Of these two qualities, then, justice has the greater\r\npower to inspire confidence; for even without the\r\naid of wisdom, it has considerable weight; but\r\nwisdom without justice is of no avail to inspire\r\nconfidence; for take from a man his reputation for\r\nprobity, and the more shrewd and clever he is, the\r\nmore hated and mistrusted he becomes. Therefore,\r\njustice combined with practical wisdom will command\r\nall the confidence we can desire; justice without\r\nwisdom will be able to do much; wisdom without\r\njustice will be of no avail at all.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e35\u003c/span\u003e X. Sed ne quis sit admiratus, cur, cum inter\r\nomnes philosophos constet a meque ipso saepe disputatum\r\nsit, qui unam haberet, omnes habere virtutes,\r\nnunc ita seiungam, quasi possit quisquam, qui\r\nnon idem prudens sit, iustus esse, alia est illa, cum\r\nveritas ipsa limatur in disputatione, subtilitas, alia,\r\ncum ad opinionem communem omnis accommodatur\r\noratio. Quam ob rem, ut volgus, ita nos hoc loco\r\nloquimur, ut alios fortes, alios viros bonos, alios prudentes\r\nesse dicamus; popularibus enim verbis est\r\nagendum et usitatis, cum loquimur\u003ca name=\"FNanchor_234\" id=\"FNanchor_234\" href=\"#Footnote_234\" class=\"fnanchor\" title=\"loquimur B; loquamur H a b; loquemur c.\"\u003e[194]\u003c/a\u003e de opinione\r\npopulari, idque eodem modo fecit Panaetius. Sed ad\r\npropositum revertamur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e36\u003c/span\u003e Erat igitur ex iis\u003ca name=\"FNanchor_235\" id=\"FNanchor_235\" href=\"#Footnote_235\" class=\"fnanchor\" title=\"iis Bt.; his B H; hijs c; not in a b.\"\u003e[195]\u003c/a\u003e tribus, quae ad gloriam pertinerent,\r\nhoc tertium, ut cum admiratione hominum\r\nhonore ab iis\u003ca name=\"FNanchor_236\" id=\"FNanchor_236\" href=\"#Footnote_236\" class=\"fnanchor\" title=\"iis Bt.; his B H a b; hijs c.\"\u003e[196]\u003c/a\u003e digni iudicaremur. Admirantur igitur\r\ncommuniter illi quidem omnia, quae magna et praeter\r\nopinionem suam animadverterunt, separatim autem,\r\nin singulis si perspiciunt necopinata quaedam bona.\r\nItaque eos viros suspiciunt maximisque efferunt laudibus,\r\nin quibus existimant se excellentes quasdam et\r\nsingulares perspicere virtutes, despiciunt autem eos et\r\ncontemnunt, in quibus nihil virtutis, nihil animi, nihil\r\nnervorum putant. Non enim omnes eos contemnunt,\r\nde quibus male existimant. Nam quos improbos, maledicos,\r\nfraudulentos putant et ad faciendam iniuriam\r\ninstructos, eos haud contemnunt quidem,\u003ca name=\"FNanchor_237\" id=\"FNanchor_237\" href=\"#Footnote_237\" class=\"fnanchor\" title=\"haud contemnunt quidem b, Bt.2; contemnunt quidem nautiquam B H a p, Bt.1, Heine; contemnunt quidem nequaquam c; non contemnunt quidem Madvig, Müller.\"\u003e[197]\u003c/a\u003e sed de iis\u003ca name=\"FNanchor_238\" id=\"FNanchor_238\" href=\"#Footnote_238\" class=\"fnanchor\" title=\"iis B, Edd.; his H a b; hijs c.\"\u003e[198]\u003c/a\u003e\r\nmale existimant. Quam ob rem, ut ante dixi, contemnuntur\r\nii,\u003ca name=\"FNanchor_239\" id=\"FNanchor_239\" href=\"#Footnote_239\" class=\"fnanchor\" title=\"ii B b; hii H; hi a; hij, c. So § 37.\"\u003e[199]\u003c/a\u003e qui \"nec sibi nec alteri,\" ut dicitur, in\r\nquibus nullus labor, nulla industria, nulla cura est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e37\u003c/span\u003e Admiratione autem afficiuntur ii, qui anteire\r\nceteris virtute putantur et cum omni carere dedecore,\r\ntum vero iis vitiis, quibus alii non facile possunt\r\nobsistere. Nam et voluptates, blandissimae dominae,\r\nmaioris partis animos\u003ca name=\"FNanchor_240\" id=\"FNanchor_240\" href=\"#Footnote_240\" class=\"fnanchor\" title=\"maioris partis animos c, Edd.; maiores partis animi B; maiores partes animi H a b.\"\u003e[200]\u003c/a\u003e a virtute detorquent et, dolorum\r\ncum admoventur faces, praeter modum plerique\r\nexterrentur; vita mors, divitiae paupertas omnes\r\nhomines vehementissime permovent. Quae qui in\r\nutramque partem excelso animo magnoque despiciunt,\r\ncumque aliqua iis ampla et honesta res obiecta\r\nest, totos ad se convertit et rapit, tum quis non admiretur\r\nsplendorem pulchritudinemque virtutis?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"II.35\"\u003e35\u003c/span\u003e X. But I am afraid some one may wonder why I am\r\nnow separating the virtues\u0026mdash;as if it were possible for\r\nanyone to be just who is not at the same time wise;\r\nfor it is agreed upon among all philosophers, and\r\nI myself have often argued, that he who has one\r\nvirtue has them all. The explanation of my apparent\r\ninconsistency is that the precision of speech we\r\nemploy, when abstract truth is critically investigated\r\nin philosophic discussion, is one thing; and that\r\nemployed, when we are adapting our language\r\nentirely to popular thinking, is another. And therefore\r\n\u003cspan class=\"pb\"\u003e[205]\u003c/span\u003e\r\nI am speaking here in the popular sense, when\r\nI call some men brave, others good, and still others\r\nwise; for in dealing with popular conceptions we\r\nmust employ familiar words in their common acceptation;\r\nand this was the practice of Panaetius likewise.\r\nBut let us return to the subject.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) through esteem and admiration.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.36\"\u003e36\u003c/span\u003e The third, then, of the three conditions I named\r\nas essential to glory is that we be accounted worthy\r\nof the esteem and admiration of our fellow-men.\r\nWhile people admire in general everything that is\r\ngreat or better than they expect, they admire in particular\r\nthe good qualities that they find unexpectedly\r\nin individuals. And so they reverence and extol\r\nwith the highest praises those men in whom they\r\nsee certain pre-eminent and extraordinary talents;\r\nand they look down with contempt upon those who\r\nthey think have no ability, no spirit, no energy. For\r\nthey do not despise all those of whom they think ill.\r\nFor some men they consider unscrupulous, slanderous,\r\nfraudulent, and dangerous; they do not despise\r\nthem, it may be; but they do think ill of them.\r\nAnd therefore, as I said before, those are despised\r\nwho are \"of no use to themselves or their neighbours,\"\r\nas the saying is, who are idle, lazy, and\r\nindifferent.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.37\"\u003e37\u003c/span\u003e On the other hand, those are regarded with admiration\r\nwho are thought to excel others in ability\r\nand to be free from all dishonour and also from\r\nthose vices which others do not easily resist. For\r\nsensual pleasure, a most seductive mistress, turns the\r\nhearts of the greater part of humanity away from\r\nvirtue; and when the fiery trial of affliction draws\r\nnear, most people are terrified beyond measure.\r\nLife and death, wealth and want affect all men most\r\n\u003cspan class=\"pb\"\u003e[207]\u003c/span\u003e\r\npowerfully. But when men, with a spirit great and\r\nexalted, can look down upon such outward circumstances,\r\nwhether prosperous or adverse, and when\r\nsome noble and virtuous purpose, presented to their\r\nminds, converts them wholly to itself and carries\r\nthem away in its pursuit, who then could fail to\r\nadmire in them the splendour and beauty of virtue?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e38\u003c/span\u003e XI. Ergo et haec animi despicientia admirabilitatem\r\nmagnam facit et maxime iustitia, ex qua una\r\nvirtute viri boni appellantur, mirifica quaedam multitudini\r\nvidetur, nec iniuria; nemo enim iustus esse\r\npotest, qui mortem, qui dolorem, qui exsilium, qui\r\negestatem timet, aut qui ea, quae sunt his contraria,\r\naequitati anteponit. Maximeque admirantur eum,\r\nqui pecunia non movetur; quod in quo viro perspectum\r\nsit, hunc igni spectatum arbitrantur.\u003c/p\u003e\r\n\r\n\u003cp\u003eItaque illa tria, quae proposita sunt ad gloriam,\r\nomnia iustitia conficit, et benivolentiam, quod prodesse\r\nvult plurimis, et ob eandem causam fidem et\r\nadmirationem, quod eas res spernit et neglegit, ad\r\nquas plerique inflammati aviditate rapiuntur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e39\u003c/span\u003e Ac mea quidem sententia omnis ratio atque institutio\r\nvitae adiumenta hominum desiderat, in primisque\r\nut habeat, quibuscum possit familiares conferre\r\nsermones; quod est difficile, nisi speciem prae te\r\nboni viri feras. Ergo etiam solitario homini atque in\r\nagro vitam agenti opinio iustitiae necessaria est,\r\neoque etiam magis, quod, eam si non habebunt,\r\n[iniusti habebuntur,]\u003ca name=\"FNanchor_241\" id=\"FNanchor_241\" href=\"#Footnote_241\" class=\"fnanchor\" title=\"iniusti habebuntur B H b; bracketed by Facciolati, Edd.\"\u003e[201]\u003c/a\u003e nullis praesidiis saepti multis\r\nafficientur iniuriis. \u003cspan class=\"pn\"\u003e40\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#I.96\"\u003eI, 96\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Atque iis\u003ca name=\"FNanchor_242\" id=\"FNanchor_242\" href=\"#Footnote_242\" class=\"fnanchor\" title=\"iis Edd.; his B H a b, not in c.\"\u003e[202]\u003c/a\u003e etiam, qui vendunt\r\nemunt, conducunt locant contrahendisque negotiis\r\nimplicantur, iustitia ad rem gerendam necessaria est,\r\ncuius tanta vis est, ut ne illi quidem, qui maleficio\r\net scelere pascuntur, possint sine ulla particula\r\niustitiae vivere. Nam qui eorum cuipiam, qui una\r\nlatrocinantur, furatur aliquid aut eripit, is sibi ne in\r\nlatrocinio quidem relinquit locum, ille autem, qui\r\narchipirata dicitur, nisi aequabiliter praedam dispertiat,\r\naut interficiatur a sociis aut relinquatur; quin\r\netiam leges latronum esse dicuntur, quibus pareant,\r\nquas observent. Itaque propter aequabilem praedae\r\npartitionem et Bardulis Illyrius latro, de quo est\r\napud Theopompum, magnas opes habuit et multo\r\nmaiores Viriathus Lusitanus; cui quidem etiam\r\nexercitus nostri imperatoresque cesserunt; quem C.\r\nLaelius, is qui Sapiens usurpatur, praetor fregit et\r\ncomminuit ferocitatemque eius ita repressit, ut facile\r\nbellum reliquis traderet.\u003c/p\u003e\r\n\r\n\u003cp\u003eCum igitur tanta vis iustitiae sit, ut ea etiam latronum\r\nopes firmet atque augeat, quantam eius vim\r\ninter leges et iudicia et in constituta re publica fore\r\nputamus?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eJustice is the best way to popularity.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.38\"\u003e38\u003c/span\u003e XI. As, then, this superiority of mind to such\r\nexternals inspires great admiration, so justice,\r\nabove all, on the basis of which alone men are called\r\n\"good men,\" seems to people generally a quite marvellous\r\nvirtue\u0026mdash;and not without good reason; for no\r\none can be just who fears death or pain or exile or\r\npoverty, or who values their opposites above equity.\r\nAnd people admire especially the man who is uninfluenced\r\nby money; and if a man has proved himself\r\nin this direction, they think him tried as by fire.\u003c/p\u003e\r\n\r\n\u003cp\u003eThose three requisites, therefore, which were presupposed\r\nas the means of obtaining glory, are all\r\nsecured by justice: (1) good-will, for it seeks to be\r\nof help to the greatest number; (2) confidence, for\r\nthe same reason; and (3) admiration, because it\r\nscorns and cares nothing for those things, with a\r\nconsuming passion for which most people are carried\r\naway.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.39\"\u003e39\u003c/span\u003e Now, in my opinion at least, every walk and\r\nvocation in life calls for human co-operation\u0026mdash;first\r\nand above all, in order that one may have friends\r\nwith whom to enjoy social intercourse. And this is\r\nnot easy, unless one is looked upon as a good man.\r\nSo, even to a man who shuns society and to one who\r\nspends his life in the country a reputation for justice\r\nis essential\u0026mdash;even more so than to others; for they\r\nwho do not have it [but are considered unjust] will\r\n\u003cspan class=\"pb\"\u003e[209]\u003c/span\u003e\r\nhave no defence to protect them and so will be\r\nthe victims of many kinds of wrong. \u003cspan class=\"pn\" id=\"II.40\"\u003e40\u003c/span\u003e So also to\r\nbuyers and sellers, to employers and employed, and\r\nto those who are engaged in commercial dealings\r\ngenerally, justice is indispensable for the conduct of\r\nbusiness. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eHonour among thieves.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Its importance is so great, that not even\r\nthose who live by wickedness and crime can get on\r\nwithout some small element of justice. For if a robber\r\ntakes anything by force or by fraud from another\r\nmember of the gang, he loses his standing even in a\r\nband of robbers; and if the one called the \"Pirate\r\nCaptain\" should not divide the plunder impartially,\r\nhe would be either deserted or murdered by his\r\ncomrades. Why, they say that robbers even have a\r\ncode of laws to observe and obey. And so, because\r\nof his impartial division of booty, Bardulis, the Illyrian\r\nbandit, of whom we read in Theopompus,\r\nacquired great power, Viriathus, of Lusitania, much\r\ngreater. He actually defied even our armies and\r\ngenerals. But Gaius Laelius\u0026mdash;the one surnamed\r\n\"the Wise\"\u0026mdash;in his praetorship crushed his power,\r\nreduced him to terms, and so checked his intrepid\r\ndaring, that he left to his successors an easy conquest.\u003c/p\u003e\r\n\r\n\u003cp\u003eSince, therefore, the efficacy of justice is so great\r\nthat it strengthens and augments the power even of\r\nrobbers, how great do we think its power will be in\r\na constitutional government with its laws and courts?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e41\u003c/span\u003e XII. Mihi quidem non apud Medos solum, ut ait\r\nHerodotus, sed etiam apud maiores nostros iustitiae\r\nfruendae causa videntur olim bene morati reges constituti.\r\nNam cum premeretur inops\u003ca name=\"FNanchor_243\" id=\"FNanchor_243\" href=\"#Footnote_243\" class=\"fnanchor\" title=\"inops inferior MSS., Edd.; in otio (i.e. \u0027at will\u0027) B H a b p; inicio (= initio) c.\"\u003e[203]\u003c/a\u003e multitudo ab\r\niis, qui maiores opes habebant, ad unum aliquem\r\nconfugiebant virtute praestantem; qui cum prohiberet\r\niniuria tenuiores, aequitate constituenda summos\r\ncum infimis\u003ca name=\"FNanchor_244\" id=\"FNanchor_244\" href=\"#Footnote_244\" class=\"fnanchor\" title=\"infimis c, Edd.; infirmis B a b; infirmos H.\"\u003e[204]\u003c/a\u003e pari iure retinebat.\u003ca name=\"FNanchor_245\" id=\"FNanchor_245\" href=\"#Footnote_245\" class=\"fnanchor\" title=\"retinebat c, Edd.; pertinebat B H a p; pertinebant b.\"\u003e[205]\u003c/a\u003e Eademque\r\nconstituendarum legum fuit causa, quae regum. \u003cspan class=\"pn\"\u003e42\u003c/span\u003e Ius\r\nenim semper est quaesitum aequabile; neque enim\r\naliter esset ius. Id si ab uno iusto et bono viro consequebantur,\r\nerant eo contenti; cum id minus contingeret,\r\nleges sunt inventae, quae cum omnibus\r\nsemper una atque eadem voce loquerentur.\u003c/p\u003e\r\n\r\n\u003cp\u003eErgo hoc quidem perspicuum est, eos ad imperandum\r\ndeligi solitos, quorum de iustitia magna esset\r\nopinio multitudinis. Adiuncto vero, ut idem etiam\r\nprudentes haberentur, nihil erat, quod homines iis\r\nauctoribus non posse consequi se arbitrarentur. Omni\r\nigitur ratione colenda et retinenda iustitia est cum\r\nipsa per sese (nam aliter iustitia non esset), tum\r\npropter amplificationem honoris et gloriae.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed ut pecuniae non quaerendae solum ratio est,\r\nverum etiam collocandae, quae perpetuos sumptus\r\nsuppeditet, nec solum necessarios, sed etiam liberales,\r\nsic gloria et quaerenda et collocanda ratione est.\r\n\u003cspan class=\"pn\"\u003e43\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eXen. Mem. II, 6, 39\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nQuamquam praeclare Socrates hanc viam ad gloriam\r\nproximam et quasi compendiariam dicebat esse, si\r\nquis id ageret, ut, qualis haberi vellet, talis esset.\r\nQuodsi qui simulatione et inani ostentatione et ficto\r\nnon modo sermone, sed etiam voltu stabilem se\r\ngloriam consequi posse rentur, vehementer errant.\r\nVera gloria radices agit atque etiam propagatur, ficta\r\nomnia celeriter tamquam flosculi decidunt, nec simulatum\r\npotest quicquam esse diuturnum. Testes sunt\r\npermulti in utramque partem, sed brevitatis causa\r\nfamilia contenti erimus una. Ti. enim Gracchus P.\r\nf. tam diu laudabitur, dum memoria rerum Romanarum\r\nmanebit; at eius filii nec vivi probabantur\r\nbonis et mortui numerum optinent iure caesorum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eKings chosen for the sake of justice.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.41\"\u003e41\u003c/span\u003e XII. Now it seems to me, at least, that not only\r\namong the Medes, as Herodotus tells us, but also\r\namong our own ancestors, men of high moral character\r\nwere made kings in order that the people\r\nmight enjoy justice. For, as the masses in their\r\nhelplessness were oppressed by the strong, they\r\nappealed for protection to some one man who was\r\n\u003cspan class=\"pb\"\u003e[211]\u003c/span\u003e\r\nconspicuous for his virtue; and as he shielded the\r\nweaker classes from wrong, he managed by establishing\r\nequitable conditions to hold the higher and the\r\nlower classes in an equality of right. The reason for\r\nmaking constitutional laws was the same as that for\r\nmaking kings. \u003cspan class=\"pn\" id=\"II.42\"\u003e42\u003c/span\u003e For what people have always sought\r\nis equality of rights before the law. For rights that\r\nwere not open to all alike would be no rights. If\r\nthe people secured their end at the hands of one\r\njust and good man, they were satisfied with that;\r\nbut when such was not their good fortune, laws were\r\ninvented, to speak to all men at all times in one and\r\nthe same voice.\u003c/p\u003e\r\n\r\n\u003cp\u003eThis, then, is obvious: nations used to select for\r\ntheir rulers those men whose reputation for justice\r\nwas high in the eyes of the people. If in addition\r\nthey were also thought wise, there was nothing that\r\nmen did not think they could secure under such\r\nleadership. Justice is, therefore, in every way to be\r\ncultivated and maintained, both for its own sake (for\r\notherwise it would not be justice) and for the enhancement\r\nof personal honour and glory.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut as there is a method not only of acquiring\r\nmoney but also of investing it so as to yield an income\r\nto meet our continuously recurring expenses\u0026mdash;both\r\nfor the necessities and for the more refined\r\ncomforts of life\u0026mdash;so there must be a method of gaining\r\nglory and turning it to account. \u003cspan class=\"pn\" id=\"II.43\"\u003e43\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe way to glory is Justice.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e And yet, as\r\nSocrates used to express it so admirably, \"the nearest\r\nway to glory\u0026mdash;a short-cut, as it were\u0026mdash;is to strive\r\nto be what you wish to be thought to be.\" For if\r\nanyone thinks that he can win lasting glory by\r\npretence, by empty show, by hypocritical talk and\r\nlooks, he is very much mistaken. True glory strikes\r\n\u003cspan class=\"pb\"\u003e[213]\u003c/span\u003e\r\ndeep root and spreads its branches wide; but all\r\npretences soon fall to the ground like fragile\r\nflowers, and nothing counterfeit can be lasting.\r\nThere are very many witnesses to both facts;\r\nbut for brevity\u0027s sake, I shall confine myself to one\r\nfamily: Tiberius Gracchus, Publius\u0027s son, will be\r\nheld in honour as long as the memory of Rome\r\nshall endure; but his sons were not approved by\r\npatriots while they lived, and since they are dead\r\nthey are numbered among those whose murder was\r\njustifiable.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXIII. Qui igitur adipisci veram gloriam\u003ca name=\"FNanchor_246\" id=\"FNanchor_246\" href=\"#Footnote_246\" class=\"fnanchor\" title=\"veram gloriam Edd.; veram iustitiae gloriam MSS.\"\u003e[206]\u003c/a\u003e volet,\r\niustitiae fungatur officiis. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#I.20\"\u003eI, 20-41\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Ea quae essent, dictum\r\nest in libro superiore.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eWays of winning a good name:\u003c/div\u003e\r\n\r\n\u003cp\u003eXIII. If, therefore, anyone wishes to win true\r\nglory, let him discharge the duties required by justice.\r\nAnd what they are has been set forth in the\r\ncourse of the preceding book.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e44\u003c/span\u003e (XIII.) Sed ut facillime, quales simus, tales esse\r\nvideamur, etsi in eo ipso vis maxima est, ut simus ii,\r\nqui haberi velimus, tamen quaedam praecepta danda\r\nsunt. Nam si quis ab ineunte aetate habet causam\r\ncelebritatis et nominis aut a patre acceptam, quod\r\ntibi, mi Cicero, arbitror contigisse, aut aliquo casu\r\natque fortuna, in hunc oculi omnium coniciuntur\r\natque in eum, quid agat, quem ad modum vivat, inquiritur\r\net, tamquam in clarissima luce versetur, ita\r\nnullum obscurum potest nec dictum eius esse nec\r\nfactum. \u003cspan class=\"pn\"\u003e45\u003c/span\u003e Quorum autem prima aetas propter humilitatem\r\net obscuritatem in hominum ignoratione versatur,\r\nii,\u003ca name=\"FNanchor_247\" id=\"FNanchor_247\" href=\"#Footnote_247\" class=\"fnanchor\" title=\"ii B, Edd.; hi H; iis b; hij c; his a.\"\u003e[207]\u003c/a\u003e simul ac iuvenes esse coeperunt, magna\r\nspectare et ad ea rectis studiis debent contendere:\r\nquod eo firmiore animo facient, quia non modo non\r\ninvidetur illi aetati, verum etiam favetur.\u003c/p\u003e\r\n\r\n\u003cp\u003ePrima igitur est adulescenti commendatio ad\r\ngloriam, si qua ex bellicis rebus comparari potest, in\r\nqua multi apud maiores nostros exstiterunt; semper\r\nenim fere bella gerebantur. Tua autem aetas incidit\r\nin id bellum, cuius altera pars sceleris nimium habuit,\r\naltera felicitatis parum. Quo tamen in bello cum te\r\nPompeius alae [alteri]\u003ca name=\"FNanchor_248\" id=\"FNanchor_248\" href=\"#Footnote_248\" class=\"fnanchor\" title=\"alteri MSS.; om. Graevius, Edd.\"\u003e[208]\u003c/a\u003e praefecisset, magnam laudem\r\net a summo viro et ab exercitu consequebare equitando,\r\niaculando, omni militari labore tolerando.\r\nAtque ea quidem tua laus pariter cum re publica\r\ncecidit.\u003c/p\u003e\r\n\r\n\u003cp\u003eMihi autem haec oratio suscepta non de te est, sed\r\nde genere toto; quam ob rem pergamus ad ea, quae\r\nrestant.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e46\u003c/span\u003e Ut igitur in reliquis rebus multo maiora opera sunt\r\nanimi quam corporis, sic eae res, quas ingenio ac\r\nratione persequimur, gratiores sunt quam illae, quas\r\nviribus. Prima igitur commendatio proficiscitur a\r\nmodestia cum\u003ca name=\"FNanchor_249\" id=\"FNanchor_249\" href=\"#Footnote_249\" class=\"fnanchor\" title=\"cum Victorius, Edd.; tum MSS.\"\u003e[209]\u003c/a\u003e pietate in parentes, in suos benivolentia.\r\nFacillime autem et in optimam partem\r\ncognoscuntur adulescentes, qui se ad claros et sapientes\r\nviros bene consulentes rei publicae contulerunt;\r\nquibuscum si frequentes sunt, opinionem\r\nafferunt populo eorum fore se similes, quos sibi ipsi\r\ndelegerint ad imitandum. \u003cspan class=\"pn\"\u003e47\u003c/span\u003e P. Rutili adulescentiam ad\r\nopinionem et innocentiae et iuris scientiae P. Muci commendavit\r\ndomus. Nam L. quidem Crassus, cum esset\r\nadmodum adulescens, non aliunde mutuatus est, sed\r\nsibi ipse peperit maximam laudem ex illa accusatione\r\nnobili et gloriosa, et, qua\u003ca name=\"FNanchor_250\" id=\"FNanchor_250\" href=\"#Footnote_250\" class=\"fnanchor\" title=\"et, qua Manutius, Edd.; ex qua MSS.\"\u003e[210]\u003c/a\u003e aetate qui exercentur, laude\r\naffici solent, ut de Demosthene accepimus, ea aetate\r\nL. Crassus ostendit id se in foro optime iam facere,\r\nquod etiam tum poterat domi cum laude meditari.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"II.44\"\u003e44\u003c/span\u003e (XIII.) But although the very essence of the\r\nproblem is that we actually be what we wish to be\r\nthought to be, still some rules may be laid down to\r\nenable us most easily to secure the reputation of being\r\nwhat we are. For if anyone in his early youth has\r\nthe responsibility of living up to a distinguished name\r\nacquired either by inheritance from his father (as, I\r\nthink, my dear Cicero, is your good fortune) or by\r\nsome chance or happy combination of circumstances,\r\nthe eyes of the world are turned upon him; his life\r\nand character are scrutinized; and, as if he moved\r\nin a blaze of light, not a word and not a deed of his\r\ncan be kept a secret. \u003cspan class=\"pn\" id=\"II.45\"\u003e45\u003c/span\u003e Those, on the other hand,\r\nwhose humble and obscure origin has kept them unknown\r\nto the world in their early years ought, as\r\nsoon as they approach young manhood, to set a high\r\nideal before their eyes and to strive with unswerving\r\nzeal towards its realization. This they will\r\ndo with the better heart, because that time of life is\r\n\u003cspan class=\"pb\"\u003e[215]\u003c/span\u003e\r\naccustomed to find favour rather than to meet with\r\nopposition.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(1) by a military career,\u003c/div\u003e\r\n\r\n\u003cp\u003eWell, then, the first thing to recommend to a young\r\nman in his quest for glory is that he try to win it, if\r\nhe can, in a military career. Among our forefathers\r\nmany distinguished themselves as soldiers; for warfare\r\nwas almost continuous then. The period of your\r\nown youth, however, has coincided with that war in\r\nwhich the one side was too prolific in crime, the\r\nother in failure. And yet, when Pompey placed you\r\nin command of a cavalry squadron in this war, you\r\nwon the applause of that great man and of the army\r\nfor your skill in riding and spear-throwing and for\r\nendurance of all the hardships of the soldier\u0027s life.\r\nBut that credit accorded to you came to nothing\r\nalong with the fall of the republic.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe subject of this discussion, however, is not\r\nyour personal history, but the general theme. Let\r\nus, therefore, proceed to the sequel.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) by personal character,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.46\"\u003e46\u003c/span\u003e As, then, in everything else brain-work is far\r\nmore important than mere hand-work, so those\r\nobjects which we strive to attain through intellect\r\nand reason gain for us a higher degree of gratitude\r\nthan those which we strive to gain by physical\r\nstrength. The best recommendation, then, that a\r\nyoung man can have to popular esteem proceeds from\r\nself-restraint, filial affection, and devotion to kinsfolk.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(3) by association with the great,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nNext to that, young men win recognition most easily\r\nand most favourably, if they attach themselves to\r\nmen who are at once wise and renowned as well as\r\npatriotic counsellors in public affairs. And if they\r\nassociate constantly with such men, they inspire in\r\nthe public the expectation that they will be like\r\nthem, seeing that they have themselves selected them\r\n\u003cspan class=\"pb\"\u003e[217]\u003c/span\u003e\r\nfor imitation. \u003cspan class=\"pn\" id=\"II.47\"\u003e47\u003c/span\u003e His frequent visits to the home of\r\nPublius Mucius assisted young Publius Rutilius to\r\ngain a reputation for integrity of character and for\r\nability as a jurisconsult. Not so, however, Lucius\r\nCrassus; for though he was a mere boy, he looked to\r\nno one else for assistance, but by his own unaided\r\nability he won for himself in that brilliant and\r\nfamous prosecution\u003ca name=\"FNanchor_251\" id=\"FNanchor_251\" href=\"#Footnote_251\" class=\"fnanchor\" title=\"At the age of 21 Crassus conducted the case against Gaius Papirius Carbo, a former supporter of the Gracchi. The prosecution was so ably conducted that Carbo committed suicide to escape certain condemnation.\"\u003e[AO]\u003c/a\u003e a splendid reputation as an\r\norator. And at an age when young men are accustomed\r\nwith their school exercises to win applause\r\nas students of oratory, this Roman Demosthenes,\r\nLucius Crassus, was already proving himself in the\r\nlaw-courts a master of the art which he might even\r\nthen have been studying at home with credit to\r\nhimself.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e48\u003c/span\u003e XIV. Sed cum duplex ratio sit orationis, quarum\r\nin altera sermo sit, in altera contentio, non est id\r\nquidem dubium, quin contentio [orationis]\u003ca name=\"FNanchor_252\" id=\"FNanchor_252\" href=\"#Footnote_252\" class=\"fnanchor\" title=\"orationis MSS., Ed.; bracketed by Fleckeisen, Bt.2, Müller, Heine.\"\u003e[211]\u003c/a\u003e maiorem\r\nvim habeat ad gloriam (ea est enim, quam eloquentiam\r\ndicimus); sed tamen difficile dictu est, quantopere\r\nconciliet animos comitas affabilitasque sermonis.\r\nExstant epistulae et Philippi ad Alexandrum et\r\nAntipatri ad Cassandrum et Antigoni ad Philippum\r\nfilium, trium prudentissimorum (sic enim accepimus);\r\nquibus praecipiunt, ut oratione benigna multitudinis\r\nanimos ad benivolentiam alliciant militesque blande\r\nappellando [sermone]\u003ca name=\"FNanchor_253\" id=\"FNanchor_253\" href=\"#Footnote_253\" class=\"fnanchor\" title=\"blande appellando sermone a c, Edd.; blando appellando sermone B H b; blande appellando Gulielmus (with three inferior MSS.), Bt., Heine; [sermone] Ed.\"\u003e[212]\u003c/a\u003e deliniant. Quae autem in\r\nmultitudine cum contentione habetur oratio, ea\r\nsaepe universam excitat [gloriam]\u003ca name=\"FNanchor_254\" id=\"FNanchor_254\" href=\"#Footnote_254\" class=\"fnanchor\" title=\"excitat gloriam MSS.; excitat [gloriam] Ed.; excitat Lange.\"\u003e[213]\u003c/a\u003e; magna est enim\r\nadmiratio copiose sapienterque dicentis; quem qui\r\naudiunt, intellegere etiam et sapere plus quam ceteros\r\narbitrantur. Si vero inest in oratione mixta modestia\r\ngravitas, nihil admirabilius fieri potest, eoque\r\nmagis, si ea sunt in adulescente.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e49\u003c/span\u003e Sed cum sint plura causarum genera, quae eloquentiam\r\ndesiderent, multique in nostra re publica\r\nadulescentes et apud iudices et apud populum\u003ca name=\"FNanchor_255\" id=\"FNanchor_255\" href=\"#Footnote_255\" class=\"fnanchor\" title=\"et apud populum c, Edd.; not in B H a b.\"\u003e[214]\u003c/a\u003e et\r\napud senatum dicendo laudem assecuti sint, maxima\r\nest admiratio in iudiciis.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuorum ratio duplex est. Nam ex accusatione et\r\nex defensione constat; quarum etsi laudabilior est\r\ndefensio, tamen etiam accusatio probata persaepe\r\nest. Dixi paulo ante de Crasso; idem fecit adulescens\r\nM. Antonius. Etiam P. Sulpici eloquentiam\r\naccusatio illustravit, cum seditiosum et inutilem\r\ncivem, C. Norbanum, in iudicium vocavit. \u003cspan class=\"pn\"\u003e50\u003c/span\u003e Sed hoc\r\nquidem non est saepe faciendum nec umquam nisi\r\naut rei publicae causa, ut ii, quos ante dixi, aut\r\nulciscendi, ut duo Luculli, aut patrocinii, ut nos pro\r\nSiculis, pro Sardis in Albucio Iulius. In accusando\r\netiam M\u0027. Aquilio L. Fufi cognita industria est.\r\nSemel igitur aut non saepe certe. Sin erit, cui\r\nfaciendum sit saepius, rei publicae tribuat hoc muneris,\r\ncuius inimicos ulcisci saepius non est reprehendendum;\r\nmodus tamen adsit. Duri enim hominis\r\nvel potius vix hominis videtur periculum capitis\r\ninferre multis. Id cum periculosum ipsi est, tum\r\netiam sordidum ad famam, committere, ut accusator\r\nnominere; quod contigit M. Bruto summo genere\r\nnato, illius filio, qui iuris civilis in primis peritus fuit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e51\u003c/span\u003e Atque etiam hoc praeceptum officii diligenter\r\ntenendum est, ne quem umquam innocentem iudicio\r\ncapitis arcessas; id enim sine scelere fieri nullo\r\npacto potest. Nam quid est tam inhumanum quam\r\neloquentiam a natura ad salutem hominum et ad\r\nconservationem datam ad bonorum pestem perniciemque\r\nconvertere? Nec tamen, ut hoc fugiendum\r\nest, item est habendum religioni nocentem aliquando,\r\nmodo ne nefarium\u003ca name=\"FNanchor_257\" id=\"FNanchor_257\" href=\"#Footnote_257\" class=\"fnanchor\" title=\"modo ne nefarium L c, Edd.; modo nefarium Nonius; et nefarium B H a b.\"\u003e[215]\u003c/a\u003e impiumque, defendere; vult hoc\r\nmultitudo, patitur consuetudo, fert etiam humanitas.\r\nIudicis est semper in causis verum sequi, patroni non\r\nnumquam veri simile, etiamsi minus sit verum,\r\ndefendere; quod scribere, praesertim cum de philosophia\r\nscriberem, non auderem, nisi idem placeret\r\ngravissimo Stoicorum, Panaetio. Maxime autem et\r\ngloria paritur et gratia defensionibus, eoque maior,\r\nsi quando accidit, ut ei subveniatur, qui potentis\r\nalicuius opibus circumveniri urguerique videatur, ut\r\nnos et saepe alias et adulescentes contra L. Sullae\r\ndominantis opes pro Sex. Roscio Amerino fecimus\r\nquae, ut scis, exstat oratio.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003e(4) by eloquence.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.48\"\u003e48\u003c/span\u003e XIV. But as the classification of discourse is a twofold\r\none\u0026mdash;conversation, on the one side; oratory, on\r\nthe other\u0026mdash;there can be no doubt that of the two\r\nthis debating-power (for that is what we mean by\r\neloquence) counts for more toward the attainment of\r\nglory; and yet, it is not easy to say how far an affable\r\nand courteous manner in conversation may go toward\r\nwinning the affections. We have, for instance, the\r\nletters of Philip to Alexander, of Antipater to Cassander,\r\nand of Antigonus to Philip the Younger.\r\nThe authors of these letters were, as we are informed,\r\nthree of the wisest men in history; and in\r\nthem they instruct their sons to woo the hearts of\r\nthe populace to affection by words of kindness and\r\nto keep their soldiers loyal by a winning address.\r\nBut the speech that is delivered in a debate before\r\nan assembly often stirs the hearts of thousands at\r\nonce; for the eloquent and judicious speaker is received\r\nwith high admiration, and his hearers think\r\n\u003cspan class=\"pb\"\u003e[219]\u003c/span\u003e\r\nhim understanding and wise beyond all others. And\r\nif his speech have also dignity combined with moderation,\r\nhe will be admired beyond all measure,\r\nespecially if these qualities are found in a young man.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.49\"\u003e49\u003c/span\u003e But while there are occasions of many kinds that\r\ncall for eloquence, and while many young men in\r\nour republic have obtained distinction by their\r\nspeeches in the courts, in the popular assemblies,\r\nand in the senate, yet it is the speeches before our\r\ncourts that excite the highest admiration.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eProsecution \u003ci\u003evs.\u003c/i\u003e defence.\u003c/div\u003e\r\n\r\n\u003cp\u003eThe classification of forensic speeches also is a\r\ntwofold one: they are divided into arguments for\r\nthe prosecution and arguments for the defence. And\r\nwhile the side of the defence is more honourable,\r\nstill that of the prosecution also has very often\r\nestablished a reputation. I spoke of Crassus a moment\r\nago; Marcus Antonius, when a youth, had the\r\nsame success. A prosecution brought the eloquence\r\nof Publius Sulpicius into favourable notice, when he\r\nbrought an action against Gaius Norbanus, a seditious\r\nand dangerous citizen. \u003cspan class=\"pn\" id=\"II.50\"\u003e50\u003c/span\u003e But this should not be\r\ndone often\u0026mdash;never, in fact, except in the interest of\r\nthe state (as in the cases of those above mentioned)\r\nor to avenge wrongs (as the two Luculli, for example,\r\ndid) or for the protection of our provincials (as I did\r\nin the defence of the Sicilians, or Julius in the prosecution\r\nof Albucius in behalf of the Sardinians). The\r\nactivity of Lucius Fufius in the impeachment of\r\nManius Aquilius is likewise famous. This sort of\r\nwork, then, may be done once in a lifetime, or at all\r\nevents not often. But if it shall be required of anyone\r\nto conduct more frequent prosecutions, let him\r\ndo it as a service to his country; for it is no disgrace\r\nto be often employed in the prosecution of her\r\n\u003cspan class=\"pb\"\u003e[221]\u003c/span\u003e\r\nenemies. And yet a limit should be set even to\r\nthat. For it requires a heartless man, it seems, or\r\nrather one who is well-nigh inhuman, to be arraigning\r\none person after another on capital charges.\u003ca name=\"FNanchor_256\" id=\"FNanchor_256\" href=\"#Footnote_256\" class=\"fnanchor\" title=\"A \u0027capital charge\u0027 meant to the Roman a charge endangering a person\u0027s caput, or civil status. A conviction on such a charge resulted in his civil degradation and the loss of his privileges as a Roman citizen.\"\u003e[AP]\u003c/a\u003e It is\r\nnot only fraught with danger to the prosecutor himself,\r\nbut is damaging to his reputation, to allow\r\nhimself to be called a prosecutor. Such was the\r\neffect of this epithet upon Marcus Brutus, the scion\r\nof a very noble family and the son of that Brutus who\r\nwas an eminent authority in the civil law.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eSpare the innocent; defend the guilty.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.51\"\u003e51\u003c/span\u003e Again, the following rule of duty is to be carefully\r\nobserved: never prefer a capital charge against any\r\nperson who may be innocent. For that cannot\r\npossibly be done without making oneself a criminal.\r\nFor what is so unnatural as to turn to the ruin and\r\ndestruction of good men the eloquence bestowed by\r\nnature for the safety and protection of our fellow-men?\r\nAnd yet, while we should never prosecute\r\nthe innocent, we need not have scruples against\r\nundertaking on occasion the defence of a guilty\r\nperson, provided he be not infamously depraved and\r\nwicked. For people expect it; custom sanctions it;\r\nhumanity also accepts it. It is always the business of\r\nthe judge in a trial to find out the truth; it is sometimes\r\nthe business of the advocate to maintain what\r\nis plausible, even if it be not strictly true, though I\r\nshould not venture to say this, especially in an ethical\r\ntreatise, if it were not also the position of Panaetius,\r\nthat strictest of Stoics. Then, too, briefs for the defence\r\nare most likely to bring glory and popularity\r\nto the pleader, and all the more so, if ever it falls to\r\nhim to lend his aid to one who seems to be oppressed\r\nand persecuted by the influence of some one in power.\r\nThis I have done on many other occasions; and once\r\n\u003cspan class=\"pb\"\u003e[223]\u003c/span\u003e\r\nin particular, in my younger days, I defended Sextus\r\nRoscius of Ameria against the power of Lucius Sulla\r\nwhen he was acting the tyrant. The speech is published,\r\nas you know.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e52\u003c/span\u003e XV. Sed expositis adulescentium officiis, quae\r\nvaleant ad gloriam adipiscendam, deinceps de beneficentia\u003ca name=\"FNanchor_258\" id=\"FNanchor_258\" href=\"#Footnote_258\" class=\"fnanchor\" title=\"beneficentia Edd.; beneficientia MSS. (ubique).\"\u003e[216]\u003c/a\u003e\r\nac de liberalitate dicendum est; cuius est\r\nratio duplex; nam aut opera benigne fit indigentibus\r\naut pecunia. Facilior est haec posterior, locupleti\r\npraesertim, sed illa lautior ac splendidior et viro forti\r\nclaroque dignior. Quamquam enim in utroque inest\r\ngratificandi liberalis voluntas, tamen altera ex arca,\r\naltera ex virtute depromitur, largitioque, quae fit ex\r\nre familiari, fontem ipsum benignitatis exhaurit. Ita\r\nbenignitate benignitas tollitur; qua quo in plures\r\nusus sis, eo minus in multos uti possis. \u003cspan class=\"pn\"\u003e53\u003c/span\u003e At qui opera,\r\nid est virtute et industria, benefici et liberales erunt,\r\nprimum, quo pluribus profuerint, eo plures ad benigne\r\nfaciendum adiutores habebunt, dein consuetudine\r\nbeneficentiae paratiores erunt et tamquam exercitatiores\r\nad bene de multis promerendum.\u003c/p\u003e\r\n\r\n\u003cp\u003ePraeclare in\u003ca name=\"FNanchor_259\" id=\"FNanchor_259\" href=\"#Footnote_259\" class=\"fnanchor\" title=\"in B H a b; not in L c p.\"\u003e[217]\u003c/a\u003e epistula\u003ca name=\"FNanchor_260\" id=\"FNanchor_260\" href=\"#Footnote_260\" class=\"fnanchor\" title=\"epistula H, Heine; epistola B L a b c.\"\u003e[218]\u003c/a\u003e quadam Alexandrum filium\r\nPhilippus accusat, quod largitione benivolentiam\r\nMacedonum consectetur: \"Quae te, malum!\" inquit,\r\n\"ratio in istam spem induxit, ut eos tibi fideles putares\r\nfore, quos pecunia corrupisses? An tu id agis,\r\nut Macedones non te regem suum, sed ministrum et\r\npraebitorem\u003ca name=\"FNanchor_261\" id=\"FNanchor_261\" href=\"#Footnote_261\" class=\"fnanchor\" title=\"praebitorem B H L b c p; praebitorem putant a.\"\u003e[219]\u003c/a\u003e sperent fore?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eBene \"ministrum et praebitorem,\"\u003ca name=\"FNanchor_262\" id=\"FNanchor_262\" href=\"#Footnote_262\" class=\"fnanchor\" title=\"sperent … praebitorem L c p, Edd.; not in B H a b.\"\u003e[220]\u003c/a\u003e quia sordidum\r\nregi, melius etiam, quod largitionem \"corruptelam\"\r\ndixit esse; fit enim deterior, qui accipit, atque ad\r\nidem semper exspectandum paratior.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e54\u003c/span\u003e Hoc ille filio, sed praeceptum putemus omnibus.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuam ob rem id quidem non dubium est, quin illa\r\nbenignitas, quae constet ex opera et industria, et\r\nhonestior sit et latius pateat et possit prodesse pluribus;\r\nnon numquam tamen est largiendum, nec hoc\r\nbenignitatis genus omnino repudiandum est et saepe\r\nidoneis hominibus indigentibus de re familiari impertiendum,\r\nsed diligenter atque moderate; multi enim\r\npatrimonia effuderunt inconsulte largiendo. Quid\r\nautem est stultius quam, quod libenter facias, curare,\r\nut id diutius facere non possis? Atque etiam sequuntur\r\nlargitionem rapinae; cum enim dando egere\r\ncoeperunt, alienis bonis manus afferre coguntur. Ita,\r\ncum benivolentiae comparandae causa benefici esse\r\nvelint, non tanta studia assequuntur eorum, quibus\r\ndederunt, quanta odia eorum, quibus ademerunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e55\u003c/span\u003e Quam ob rem nec ita claudenda res est familiaris,\r\nut eam benignitas aperire non possit, nec ita reseranda,\r\nut pateat omnibus; modus adhibeatur, isque\r\nreferatur ad facultates. Omnino meminisse debemus,\r\nid quod a nostris hominibus saepissime usurpatum\r\niam in proverbii consuetudinem venit, \"largitionem\r\nfundum non habere\"; etenim quis potest modus esse,\r\ncum et idem, qui consuerunt, et idem illud alii\r\ndesiderent?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eGenerosity of two kinds:\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.52\"\u003e52\u003c/span\u003e XV. Now that I have set forth the moral duties of\r\na young man, in so far as they may be exerted for\r\nthe attainment of glory, I must next in order discuss\r\nkindness and generosity. The manner of showing\r\nit is twofold: kindness is shown to the needy either\r\nby personal service, or by gifts of money. The latter\r\nway is the easier, especially for a rich man; but the\r\nformer is nobler and more dignified and more becoming\r\nto a strong and eminent man. For although\r\nboth ways alike betray a generous wish to oblige,\r\nstill in the one case the favour makes a draft upon\r\none\u0027s bank account, in the other upon one\u0027s personal\r\nenergy; and the bounty which is drawn from one\u0027s\r\nmaterial substance tends to exhaust the very fountain\r\nof liberality. Liberality is thus forestalled by liberality:\r\nfor the more people one has helped with\r\ngifts of money, the fewer one can help. \u003cspan class=\"pn\" id=\"II.53\"\u003e53\u003c/span\u003e But if\r\npeople are generous and kind in the way of personal\r\nservice\u0026mdash;that is, with their ability and personal\r\neffort\u0026mdash;various advantages arise: first, the more\r\npeople they assist, the more helpers they will have\r\nin works of kindness; and second, by acquiring the\r\nhabit of kindness they are better prepared and in\r\nbetter training, as it were, for bestowing favours\r\nupon many.\u003c/p\u003e\r\n\r\n\u003cp\u003eIn one of his letters Philip takes his son Alexander\r\nsharply to task for trying by gifts of money to secure\r\nthe good-will of the Macedonians: \"What in the\r\nmischief induced you to entertain such a hope,\" he\r\nsays, \"as that those men would be loyal subjects to\r\n\u003cspan class=\"pb\"\u003e[225]\u003c/span\u003e\r\nyou whom you had corrupted with money? Or are\r\nyou trying to do what you can to lead the Macedonians\r\nto expect that you will be not their king but\r\ntheir steward and purveyor?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Steward and purveyor\" was well said, because\r\nit was degrading for a prince; better still, when he\r\ncalled the gift of money \"corruption.\" For the\r\nrecipient goes from bad to worse and is made all the\r\nmore ready to be constantly looking for one bribe\r\nafter another.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.54\"\u003e54\u003c/span\u003e It was to his son that Philip gave this lesson; but\r\nlet us all take it diligently to heart.\u003c/p\u003e\r\n\r\n\u003cp\u003eThat liberality, therefore, which consists in personal\r\nservice and effort is more honourable, has wider\r\napplication, and can benefit more people. There can\r\nbe no doubt about that. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(1) gifts of money,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Nevertheless, we should sometimes\r\nmake gifts of money; and this kind of liberality\r\nis not to be discouraged altogether. We must\r\noften distribute from our purse to the worthy poor,\r\nbut we must do so with discretion and moderation.\r\nFor many\u003ca name=\"FNanchor_263\" id=\"FNanchor_263\" href=\"#Footnote_263\" class=\"fnanchor\" title=\"Julius Caesar was a striking example of this.\"\u003e[AQ]\u003c/a\u003e have squandered their patrimony by indiscriminate\r\ngiving. But what is worse folly than\r\nto do the thing you like in such a way that you can\r\nno longer do it at all? Then, too, lavish giving\r\nleads to robbery\u003ca name=\"FNanchor_264\" id=\"FNanchor_264\" href=\"#Footnote_264\" class=\"fnanchor\" title=\"Cicero evidently had in mind such instances as Sulla, Caesar, Antony, and Catiline–alieni appetens, sui profusus (Sall., Cat. V).\"\u003e[AR]\u003c/a\u003e; for when through over-giving\r\nmen begin to be impoverished, they are constrained\r\nto lay their hands on the property of others. And\r\nso, when men aim to be kind for the sake of winning\r\ngood-will, the affection they gain from the objects\r\nof their gifts is not so great as the hatred they incur\r\nfrom those whom they despoil.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.55\"\u003e55\u003c/span\u003e One\u0027s purse, then, should not be closed so tightly\r\nthat a generous impulse cannot open it, nor yet so\r\nloosely held as to be open to everybody. A limit\r\n\u003cspan class=\"pb\"\u003e[227]\u003c/span\u003e\r\nshould be observed and that limit should be determined\r\nby our means. We ought, in a word, to\r\nremember the phrase, which, through being repeated\r\nso very often by our countrymen, has come to be a\r\ncommon proverb: \"Bounty has no bottom.\" For\r\nindeed what limit can there be, when those who\r\nhave been accustomed to receive gifts claim what\r\nthey have been in the habit of getting, and those\r\nwho have not wish for the same bounty?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXVI. Omnino duo sunt genera largorum, quorum\r\nalteri prodigi, alteri liberales: prodigi, qui epulis et\r\nviscerationibus et gladiatorum muneribus, ludorum\r\nvenationumque apparatu pecunias profundunt in eas\r\nres, quarum memoriam aut brevem aut nullam\r\nomnino sint relicturi, \u003cspan class=\"pn\"\u003e56\u003c/span\u003e liberales autem, qui suis facultatibus\r\naut captos a praedonibus redimunt aut aes\r\nalienum suscipiunt amicorum aut in filiarum collocatione\r\nadiuvant aut opitulantur in re vel quaerenda\r\nvel augenda. \u003cspan class=\"pn\"\u003e(56)\u003c/span\u003e Itaque miror, quid in mentem venerit\r\nTheophrasto in eo libro, quem de divitiis scripsit; in\r\nquo multa praeclare, illud absurde: est enim multus\r\nin laudanda magnificentia et apparatione popularium\r\nmunerum taliumque sumptuum facultatem fructum\r\ndivitiarum putat. Mihi autem ille fructus liberalitatis,\r\ncuius pauca exempla posui, multo et maior\r\nvidetur et certior.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eNot found in our Aristotle.\u003c/div\u003e\r\n\r\n\u003cp\u003eQuanto Aristoteles gravius et verius nos reprehendit!\r\nqui has pecuniarum effusiones non admiremur,\r\nquae fiunt ad multitudinem deliniendam. \u003ci\u003eAit\r\nenim\u003c/i\u003e,\u003ca name=\"FNanchor_265\" id=\"FNanchor_265\" href=\"#Footnote_265\" class=\"fnanchor\" title=\"Ait enim Ed.; at hi a; at hii H; at ii B b; at hij c.\"\u003e[221]\u003c/a\u003e \"qui ab hoste obsidentur, si emere aquae sextarium\r\ncogerentur\u003ca name=\"FNanchor_266\" id=\"FNanchor_266\" href=\"#Footnote_266\" class=\"fnanchor\" title=\"cogerentur B H a b; cogantur L c p.\"\u003e[222]\u003c/a\u003e mina, hoc primo incredibile nobis\r\nvideri, omnesque mirari, sed cum attenderint, veniam\r\nnecessitati dare, in his immanibus iacturis infinitisque\r\nsumptibus nihil nos magnopere mirari, cum praesertim\r\nneque necessitati subveniatur nec dignitas\r\naugeatur ipsaque illa delectatio multitudinis ad breve\r\nexiguumque tempus \u003ci\u003ecapiatur\u003c/i\u003e,\u003ca name=\"FNanchor_267\" id=\"FNanchor_267\" href=\"#Footnote_267\" class=\"fnanchor\" title=\"capiatur Beier; not in MSS.\"\u003e[223]\u003c/a\u003e eaque a levissimo\r\nquoque, in quo tamen ipso una cum satietate memoria\r\nquoque moriatur voluptatis.\" \u003cspan class=\"pn\"\u003e57\u003c/span\u003e Bene etiam colligit\r\n\"haec pueris et mulierculis et servis et servorum\r\nsimillimis liberis esse grata, gravi vero homini et ea,\r\nquae fiunt, iudicio certo ponderanti probari posse\r\nnullo modo.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eQuamquam intellego in nostra civitate inveterasse\r\niam bonis temporibus, ut splendor aedilitatum\r\nab optimis viris postuletur.\u003ca name=\"FNanchor_268\" id=\"FNanchor_268\" href=\"#Footnote_268\" class=\"fnanchor\" title=\"postuletur B H a b, Heine; postularetur L c p, Bt.\"\u003e[224]\u003c/a\u003e Itaque et P. Crassus\r\ncum cognomine dives, tum copiis functus est aedilicio\r\nmaximo munere, et paulo post L. Crassus cum\r\nomnium hominum moderatissimo Q. Mucio magnificentissima\r\naedilitate functus est, deinde C. Claudius\r\nApp. f., multi post, Luculli, Hortensius, Silanus;\r\nomnes autem P. Lentulus me consule vicit superiores;\r\nhunc est Scaurus imitatus; magnificentissima\r\nvero nostri Pompei munera secundo consulatu; in\r\nquibus omnibus quid mihi placeat, vides.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eExtravagant waste of the public games.\u003c/div\u003e\r\n\r\n\u003cp\u003eXVI. There are, in general, two classes of those\r\nwho give largely: the one class is the lavish, the\r\nother the generous. The lavish are those who\r\nsquander their money on public banquets, doles of\r\nmeat among the people, gladiatorial shows, magnificent\r\ngames, and wild-beast fights\u0026mdash;vanities of which\r\nbut a brief recollection will remain, or none at all.\r\n\u003cspan class=\"pn\" id=\"II.56\"\u003e56\u003c/span\u003e The generous, on the other hand, are those who\r\nemploy their own means to ransom captives from\r\nbrigands, or who assume their friends\u0027 debts or help\r\nin providing dowries for their daughters, or assist\r\nthem in acquiring property or increasing what they\r\nhave. \u003cspan class=\"pn\"\u003e(56)\u003c/span\u003e And so I wonder what Theophrastus could\r\nhave been thinking about when he wrote his book\r\non \"Wealth.\" It contains much that is fine: but\r\nhis position is absurd, when he praises at great length\r\nthe magnificent appointments of the popular games,\r\nand it is in the means for indulging in such expenditures\r\nthat he finds the highest privilege of wealth.\r\nBut to me the privilege it gives for the exercise of\r\ngenerosity, of which I have given a few illustrations,\r\nseems far higher and far more certain.\u003c/p\u003e\r\n\r\n\u003cp\u003eHow much more true and pertinent are Aristotle\u0027s\r\nwords, as he rebukes us for not being amazed at this\r\nextravagant waste of money, all to win the favour of\r\n\u003cspan class=\"pb\"\u003e[229]\u003c/span\u003e\r\nthe populace. \"If people in time of siege,\" he says,\r\n\"are required to pay a mina for a pint of water, this\r\nseems to us at first beyond belief, and all are amazed;\r\nbut when they think about it, they make allowances\r\nfor it on the plea of necessity. But in the matter of\r\nthis enormous waste and unlimited expenditure we\r\nare not very greatly astonished, and that, too, though\r\nby it no extreme need is relieved, no dignity is enhanced,\r\nand the very gratification of the populace is\r\nbut for a brief, passing moment; such pleasure as it\r\nis, too, is confined to the most frivolous, and even in\r\nthese the very memory of their enjoyment dies as\r\nsoon as the moment of gratification is past.\" \u003cspan class=\"pn\" id=\"II.57\"\u003e57\u003c/span\u003e His\r\nconclusion, too, is excellent: \"This sort of amusement\r\npleases children, silly women, slaves, and the\r\nservile free; but a serious-minded man who weighs\r\nsuch matters with sound judgment cannot possibly\r\napprove of them.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMagnificent entertainments expected of an aedile.\u003c/div\u003e\r\n\r\n\u003cp\u003eAnd yet I realize that in our country, even in the\r\ngood old times, it had become a settled custom to\r\nexpect magnificent entertainments from the very best\r\nmen in their year of aedileship. So both Publius\r\nCrassus, who was not merely surnamed \"The\r\nRich\" but was rich in fact, gave splendid games in\r\nhis aedileship; and a little later Lucius Crassus (with\r\nQuintus Mucius, the most unpretentious man in the\r\nworld, as his colleague) gave most magnificent entertainments\r\nin his aedileship. Then came Gaius\r\nClaudius, the son of Appius, and, after him, many\r\nothers\u0026mdash;the Luculli, Hortensius, and Silanus. Publius\r\nLentulus, however, in the year of my consulship,\r\neclipsed all that had gone before him, and Scaurus\r\nemulated him. And my friend Pompey\u0027s exhibitions\r\nin his second consulship were the most magnificent\r\n\u003cspan class=\"pb\"\u003e[231]\u003c/span\u003e\r\nof all. And so you see what I think about all this\r\nsort of thing.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e58\u003c/span\u003e XVII. Vitanda tamen suspicio est avaritiae.\r\nMamerco, homini divitissimo, praetermissio aedilitatis\r\nconsulatus repulsam attulit. Quare et, si postulatur\r\na populo, bonis viris si non desiderantibus, at\r\ntamen approbantibus faciundum est, modo pro facultatibus,\r\nnos ipsi ut fecimus, et, si quando aliqua res\r\nmaior atque utilior populari largitione acquiritur, ut\r\nOresti nuper prandia in semitis decumae nomine\r\nmagno honori fuerunt. Ne M.\u003ca name=\"FNanchor_269\" id=\"FNanchor_269\" href=\"#Footnote_269\" class=\"fnanchor\" title=\"M. Orelli, Ed.; Marco MSS.\"\u003e[225]\u003c/a\u003e quidem Seio vitio\r\ndatum est, quod in caritate asse modium populo\r\ndedit; magna enim se et inveterata invidia nec\r\nturpi iactura, quando erat aedilis, nec maxima liberavit.\r\nSed honori summo nuper nostro Miloni fuit,\r\nqui gladiatoribus emptis rei publicae causa, quae\r\nsalute nostra continebatur, omnes P. Clodi conatus\r\nfuroresque compressit.\u003c/p\u003e\r\n\r\n\u003cp\u003eCausa igitur largitionis est, si aut necesse est aut\r\nutile. \u003cspan class=\"pn\"\u003e59\u003c/span\u003e In his\u003ca name=\"FNanchor_270\" id=\"FNanchor_270\" href=\"#Footnote_270\" class=\"fnanchor\" title=\"his H, Edd.; hijs c; iis B b; is L.\"\u003e[226]\u003c/a\u003e autem ipsis mediocritatis regula optima\r\nest. L. quidem Philippus Q. f., magno vir\r\ningenio in primisque clarus, gloriari solebat se sine\r\nullo munere adeptum esse omnia, quae haberentur\r\namplissima. Dicebat idem Cotta, Curio. Nobis\r\nquoque licet in hoc quodam modo gloriari; nam pro\r\namplitudine honorum, quos cunctis suffragiis adepti\r\nsumus nostro quidem anno, quod contigit eorum\r\nnemini, quos modo nominavi, sane exiguus sumptus\r\naedilitatis fuit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e60\u003c/span\u003e Atque etiam illae impensae meliores, muri, navalia,\r\nportus, aquarum ductus omniaque, quae ad usum rei\r\npublicae pertinent. Quamquam, quod praesens tamquam\r\nin manum datur, iucundius est; tamen haec\r\nin posterum gratiora. Theatra, porticus, nova templa\r\nverecundius reprehendo propter Pompeium, sed doctissimi\r\nnon probant, ut et his ipse Panaetius, quem\r\nmultum in his libris secutus sum, non interpretatus,\r\net Phalereus Demetrius, qui Periclem, principem\r\nGraeciae, vituperat, quod tantam pecuniam in praeclara\r\nilla propylaea coniecerit. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe portion here referred to is lost.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Sed de hoc genere\r\ntoto in iis libris, quos de re publica scripsi, diligenter\r\ndisputatum.\u003c/p\u003e\r\n\r\n\u003cp\u003eTota igitur ratio talium largitionum genere vitiosa\r\nest, temporibus necessaria, et tum ipsum et ad facultates\r\naccommodanda et mediocritate moderanda est.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"II.58\"\u003e58\u003c/span\u003e XVII. Still we should avoid any suspicion of\r\npenuriousness. Mamercus was a very wealthy man,\r\nand his refusal of the aedileship was the cause of his\r\ndefeat for the consulship. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eJustification of such extravagance.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e If, therefore, such entertainment\r\nis demanded by the people, men of right\r\njudgment must at least consent to furnish it, even if\r\nthey do not like the idea. But in so doing they\r\nshould keep within their means, as I myself did.\r\nThey should likewise afford such entertainment, if\r\ngifts of money to the people are to be the means of\r\nsecuring on some occasion some more important or\r\nmore useful object. Thus Orestes recently won\r\ngreat honour by his public dinners given in the\r\nstreets, on the pretext of their being a tithe-offering.\r\nNeither did anybody find fault with Marcus Seius\r\nfor supplying grain to the people at an \u003ci lang=\"la\" xml:lang=\"la\"\u003eas\u003c/i\u003e\u003ca name=\"FNanchor_271\" id=\"FNanchor_271\" href=\"#Footnote_271\" class=\"fnanchor\" title=\"The as was a copper coin worth somewhat less than a penny. Selling grain to the people at such a price was practically giving it away to purchase their good-will.\"\u003e[AS]\u003c/a\u003e the peck\r\nat a time when the market-price was prohibitive;\r\nfor he thus succeeded in disarming the bitter and\r\ndeep-seated prejudice of the people against him at\r\nan outlay neither very great nor discreditable to him\r\nin view of the fact that he was aedile at the time. But\r\nthe highest honour recently fell to my friend Milo,\r\nwho bought a band of gladiators for the sake of the\r\ncountry, whose preservation then depended upon\r\nmy recall from exile, and with them put down the\r\ndesperate schemes, the reign of terror, of Publius\r\nClodius.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe justification for gifts of money, therefore, is\r\neither necessity or expediency. \u003cspan class=\"pn\" id=\"II.59\"\u003e59\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe golden mean is best.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e And in making them\r\neven in such cases, the rule of the golden mean is best.\r\nTo be sure, Lucius Philippus, the son of Quintus, a\r\nman of great ability and unusual renown, used to\r\n\u003cspan class=\"pb\"\u003e[233]\u003c/span\u003e\r\nmake it his boast that without giving any entertainments\r\nhe had risen to all the positions looked upon\r\nas the highest within the gift of the state. Cotta\r\ncould say the same, and Curio. I, too, may make\r\nthis boast my own\u0026mdash;to a certain extent\u003ca name=\"FNanchor_272\" id=\"FNanchor_272\" href=\"#Footnote_272\" class=\"fnanchor\" title=\"The saving clause is added, because Cicero never filled the office of Censor.\"\u003e[AT]\u003c/a\u003e; for in comparison\r\nwith the eminence of the offices to which I\r\nwas unanimously elected at the earliest legal age\u0026mdash;and\r\nthis was not the good fortune of any one of\r\nthose just mentioned\u0026mdash;the outlay in my aedileship\r\nwas very inconsiderable.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eLavish expenditure on public works.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.60\"\u003e60\u003c/span\u003e Again, the expenditure of money is better justified\r\nwhen it is made for walls, docks, harbours, aqueducts,\r\nand all those works which are of service to\r\nthe community. There is, to be sure, more of present\r\nsatisfaction in what is handed out, like cash\r\ndown; nevertheless public improvements win us\r\ngreater gratitude with posterity. Out of respect\r\nfor Pompey\u0027s memory I am rather diffident about\r\nexpressing any criticism of theatres, colonnades, and\r\nnew temples; and yet the greatest philosophers do\r\nnot approve of them\u0026mdash;our Panaetius himself, for\r\nexample, whom I am following, not slavishly translating,\r\nin these books; so, too, Demetrius of\r\nPhalerum, who denounces Pericles, the foremost\r\nman of Greece, for throwing away so much money\r\non the magnificent, far-famed Propylaea. But this\r\nwhole theme is discussed at length in my books on\r\n\"The Republic.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eTo conclude, the whole system of public bounties\r\nin such extravagant amount is intrinsically wrong;\r\nbut it may under certain circumstances be necessary\r\nto make them; even then they must be proportioned\r\nto our ability and regulated by the golden mean.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e61\u003c/span\u003e XVIII. In illo autem altero genere largiendi, quod\r\na liberalitate proficiscitur, non uno modo in disparibus\r\ncausis affecti esse debemus. Alia causa est\r\neius, qui calamitate premitur, et eius, qui res meliores\r\nquaerit nullis suis rebus adversis. \u003cspan class=\"pn\"\u003e62\u003c/span\u003e Propensior\r\nbenignitas esse debebit in calamitosos, nisi forte\r\nerunt digni calamitate. In iis tamen, qui se adiuvari\r\nvolent, non ne affligantur, sed ut altiorem\r\ngradum ascendant, restricti omnino esse nullo modo\r\ndebemus, sed in deligendis idoneis iudicium et diligentiam\r\nadhibere. Nam praeclare Ennius:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eFab. inc. Vahlen\u003csup\u003e2\u003c/sup\u003e, 409\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eBene fácta male locáta male facta árbitror.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e63\u003c/span\u003e Quod autem tributum est bono viro et grato, in eo\r\ncum ex ipso fructus est, tum etiam ex ceteris. Temeritate\r\nenim remota gratissima est liberalitas, eoque\r\neam studiosius plerique laudant, quod summi cuiusque\r\nbonitas commune perfugium est omnium. Danda\r\nigitur opera est, ut iis beneficiis quam plurimos afficiamus,\r\nquorum memoria liberis posterisque prodatur,\r\nut iis ingratis esse non liceat. Omnes enim\r\nimmemorem beneficii oderunt eamque iniuriam in\r\ndeterrenda liberalitate sibi etiam fieri eumque, qui\r\nfaciat, communem hostem tenuiorum putant.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque haec benignitas etiam rei publicae est utilis,\r\nredimi e servitute captos, locupletari tenuiores; quod\r\nquidem volgo solitum fieri ab ordine nostro in oratione\r\nCrassi scriptum copiose videmus. Hanc ergo\u003ca name=\"FNanchor_273\" id=\"FNanchor_273\" href=\"#Footnote_273\" class=\"fnanchor\" title=\"ergo B H a b, Müller; ego L c p, Lactantius, Bt., Heine.\"\u003e[227]\u003c/a\u003e\r\nconsuetudinem benignitatis largitioni munerum longe\u003ca name=\"FNanchor_274\" id=\"FNanchor_274\" href=\"#Footnote_274\" class=\"fnanchor\" title=\"longe L c p, Lactantius, Edd.; not in B H a b.\"\u003e[228]\u003c/a\u003e\r\nantepono; haec est gravium hominum atque magnorum,\r\nilla quasi assentatorum populi multitudinis\r\nlevitatem voluptate quasi titillantium.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e64\u003c/span\u003e Conveniet autem cum in dando munificum esse,\r\ntum in exigendo non acerbum in omnique re contrahenda,\r\nvendundo emendo, conducendo locando,\r\nvicinitatibus et confiniis, aequum, facilem, multa\r\nmultis de suo iure cedentem, a litibus vero, quantum\r\nliceat et nescio an paulo plus etiam, quam\r\nliceat, abhorrentem. Est enim non modo liberale\r\npaulum non numquam de suo iure decedere, sed\r\ninterdum etiam fructuosum. Habenda autem ratio\r\nest rei familiaris, quam quidem dilabi\u003ca name=\"FNanchor_275\" id=\"FNanchor_275\" href=\"#Footnote_275\" class=\"fnanchor\" title=\"dilabi L c, Ed., Heine; delabi B H a b, Bt.\"\u003e[229]\u003c/a\u003e sinere flagitiosum\r\nest, sed ita, ut illiberalitatis avaritiaeque\r\nabsit suspicio; posse enim liberalitate uti non spoliantem\r\nse patrimonio nimirum est pecuniae fructus\r\nmaximus.\u003c/p\u003e\r\n\r\n\u003cp\u003eRecte etiam a Theophrasto est laudata hospitalitas;\r\nest enim, ut mihi quidem videtur, valde decorum\r\npatere domus hominum illustrium hospitibus illustribus,\r\nidque etiam rei publicae est ornamento,\r\nhomines externos hoc liberalitatis genere in urbe\r\nnostra non egere. Est autem etiam vehementer\r\nutile iis, qui honeste posse multum volunt, per\r\nhospites apud externos populos valere opibus et\r\ngratia. Theophrastus quidem scribit Cimonem\r\nAthenis etiam in suos curiales Laciadas hospitalem\r\nfuisse; ita enim instituisse et vilicis imperavisse, ut\r\nomnia praeberentur, quicumque Laciades in villam\r\nsuam devertisset.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eGeneral rules for beneficence.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.61\"\u003e61\u003c/span\u003e XVIII. Now, as touching that second division of\r\n\u003cspan class=\"pb\"\u003e[235]\u003c/span\u003e\r\ngifts of money, those which are prompted by a spirit\r\nof generosity, we ought to look at different cases\r\ndifferently. The case of the man who is overwhelmed\r\nby misfortune is different from that of the\r\none who is seeking to better his condition, though\r\nhe suffers from no actual distress. \u003cspan class=\"pn\" id=\"II.62\"\u003e62\u003c/span\u003e It will be the\r\nduty of charity to incline more to the unfortunate,\r\nunless, perchance, they deserve their misfortune.\r\nBut of course we ought by no means to withhold\r\nour assistance altogether from those who wish for\r\naid, not to save them from utter ruin but to enable\r\nthem to reach a higher degree of fortune. But in\r\nselecting worthy cases, we ought to use judgment\r\nand discretion. For, as Ennius says so admirably,\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Good deeds misplaced, methinks, are evil deeds.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.63\"\u003e63\u003c/span\u003e Furthermore, the favour conferred upon a man\r\nwho is good and grateful finds its reward, in such a\r\ncase, not only in his own good-will but in that of\r\nothers. For when generosity is not indiscriminate\r\ngiving, it wins most gratitude and people praise it\r\nwith more enthusiasm, because goodness of heart in\r\na man of high station becomes the common refuge\r\nof everybody. Pains must, therefore, be taken to\r\nbenefit as many as possible with such kindnesses\r\nthat the memory of them shall be handed down to\r\nchildren and to children\u0027s children, so that they too\r\nmay not be ungrateful. For all men detest ingratitude\r\nand look upon the sin of it as a wrong\r\ncommitted against themselves also, because it discourages\r\ngenerosity; and they regard the ingrate as\r\nthe common foe of all the poor.\u003c/p\u003e\r\n\r\n\u003cp\u003eRansoming prisoners from servitude and relieving\r\nthe poor is a form of charity that is a service to the\r\n\u003cspan class=\"pb\"\u003e[237]\u003c/span\u003e\r\nstate as well as to the individual. And we find in\r\none of Crassus\u0027s orations the full proof given that\r\nsuch beneficence used to be the common practice\r\nof our order. This form of charity, then, I much\r\nprefer to the lavish expenditure of money for public\r\nexhibitions. The former is suited to men of worth\r\nand dignity, the latter to those shallow flatterers, if\r\nI may call them so, who tickle with idle pleasure,\r\nso to speak, the fickle fancy of the rabble.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.64\"\u003e64\u003c/span\u003e It will, moreover, befit a gentleman to be at the\r\nsame time liberal in giving and not inconsiderate in\r\nexacting his dues, but in every business relation\u0026mdash;in\r\nbuying or selling, in hiring or letting, in relations\r\narising out of adjoining houses and lands\u0026mdash;to be fair,\r\nreasonable, often freely yielding much of his own\r\nright, and keeping out of litigation as far as his\r\ninterests will permit and perhaps even a little\r\nfarther. For it is not only generous occasionally to\r\nabate a little of one\u0027s rightful claims, but it is sometimes\r\neven advantageous. We should, however,\r\nhave a care for our personal property, for it is discreditable\r\nto let it run through our fingers; but we\r\nmust guard it in such a way that there shall be no\r\nsuspicion of meanness or avarice. For the greatest\r\nprivilege of wealth is, beyond all peradventure, the\r\nopportunity it affords for doing good, without sacrificing\r\none\u0027s fortune.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eAnother expression of beneficence is hospitality.\u003c/div\u003e\r\n\r\n\u003cp\u003eHospitality also is a theme of Theophrastus\u0027s praise,\r\nand rightly so. For, as it seems to me at least, it is\r\nmost proper that the homes of distinguished men\r\nshould be open to distinguished guests. And it is\r\nto the credit of our country also that men from\r\nabroad do not fail to find hospitable entertainment\r\nof this kind in our city. It is, moreover, a very\r\n\u003cspan class=\"pb\"\u003e[239]\u003c/span\u003e\r\ngreat advantage, too, for those who wish to obtain a\r\npowerful political influence by honourable means to\r\nbe able through their social relations with their\r\nguests to enjoy popularity and to exert influence\r\nabroad. For an instance of extraordinary hospitality,\r\nTheophrastus writes that at Athens Cimon\r\nwas hospitable even to the Laciads, the people of\r\nhis own deme; for he instructed his bailiffs to that\r\nend and gave them orders that every attention\r\nshould be shown to any Laciad who should ever call\r\nat his country home.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e65\u003c/span\u003e XIX. Quae autem opera, non largitione beneficia\r\ndantur, haec tum in universam rem publicam, tum\r\nin singulos cives conferuntur. Nam in iure cavere\r\n[,consilio iuvare,]\u003ca name=\"FNanchor_276\" id=\"FNanchor_276\" href=\"#Footnote_276\" class=\"fnanchor\" title=\"consilio iuvare MSS., Ed.; bracketed by Muther, Müller, Heine.\"\u003e[230]\u003c/a\u003e atque hoc scientiae genere prodesse\r\nquam plurimis vehementer et ad opes augendas\r\npertinet et ad gratiam.\u003c/p\u003e\r\n\r\n\u003cp\u003eItaque cum multa praeclara maiorum, tum quod\r\noptime constituti iuris civilis summo semper in honore\r\nfuit cognitio atque interpretatio; quam quidem ante\r\nhanc confusionem temporum in possessione sua principes\r\nretinuerunt, nunc, ut honores, ut omnes dignitatis\r\ngradus, sic huius scientiae splendor deletus est,\r\nidque eo indignius, quod eo tempore hoc contigit,\r\ncum is esset, qui omnes superiores, quibus honore par\r\nesset, scientia facile vicisset. Haec igitur opera\r\ngrata multis et ad beneficiis obstringendos homines\r\naccommodata.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e66\u003c/span\u003e Atque huic arti finitima est dicendi [gravior]\r\nfacultas\u003ca name=\"FNanchor_279\" id=\"FNanchor_279\" href=\"#Footnote_279\" class=\"fnanchor\" title=\"dicendi gravior facultas B H b; gravior facultas L c p; dicendi [gravior] facultas Ed.; dicendi facultas Lambinus.\"\u003e[231]\u003c/a\u003e et gratior et ornatior. Quid enim eloquentia\r\npraestabilius vel admiratione audientium vel spe indigentium\r\nvel eorum, qui defensi sunt, gratia?\r\nHuic [quoque] ergo\u003ca name=\"FNanchor_280\" id=\"FNanchor_280\" href=\"#Footnote_280\" class=\"fnanchor\" title=\"huic quoque ergo B H L b c, Bt.; huic ergo Facciolati; huic [quoque] ergo Ed.\"\u003e[232]\u003c/a\u003e a maioribus nostris est in toga\r\ndignitatis\u003ca name=\"FNanchor_281\" id=\"FNanchor_281\" href=\"#Footnote_281\" class=\"fnanchor\" title=\"in toga dignitatis L c p, Edd.; in tota dignitatis B H b; in tota dignitate a.\"\u003e[233]\u003c/a\u003e principatus datus. Diserti igitur hominis\r\net facile laborantis, quodque in patriis est moribus,\r\nmultorum causas et non gravate et gratuito defendentis\r\nbeneficia et patrocinia late patent.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e67\u003c/span\u003e Admonebat me res, ut hoc quoque loco intermissionem\r\neloquentiae, ne dicam interitum, deplorarem,\r\nni vererer, ne de me ipso aliquid viderer queri. Sed\r\ntamen videmus, quibus exstinctis oratoribus quam\r\nin paucis spes, quanto in paucioribus facultas, quam\r\nin multis sit audacia. Cum autem omnes non possint,\r\nne multi quidem, aut iuris periti esse aut diserti,\r\nlicet tamen opera prodesse multis beneficia petentem,\r\ncommendantem iudicibus, magistratibus, vigilantem\r\npro re alterius, eos ipsos, qui aut consuluntur aut\r\ndefendunt, rogantem; quod qui faciunt, plurimum\r\ngratiae consequuntur, latissimeque eorum manat\r\nindustria.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e68\u003c/span\u003e Iam illud non sunt admonendi (est enim in\r\npromptu), ut animadvertant, cum iuvare alios velint,\r\nne quos offendant. Saepe enim aut eos laedunt,\r\nquos non debent, aut eos, quos non expedit; si\r\nimprudentes, neglegentiae est, si scientes, temeritatis.\r\nUtendum etiam est excusatione adversus eos,\r\nquos invitus offendas, quacumque possis, quare id,\r\nquod feceris, necesse fuerit nec aliter facere potueris,\r\nceterisque operis et officiis erit id, quod violatum\r\nvidebitur,\u003ca name=\"FNanchor_282\" id=\"FNanchor_282\" href=\"#Footnote_282\" class=\"fnanchor\" title=\"videbitur L c p, Edd.; not in B H b; est a.\"\u003e[234]\u003c/a\u003e compensandum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003e(2) personal service.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.65\"\u003e65\u003c/span\u003e XIX. Again, the kindnesses shown not by gifts\r\nof money but by personal service\u003ca name=\"FNanchor_277\" id=\"FNanchor_277\" href=\"#Footnote_277\" class=\"fnanchor\" title=\"Acts of kindness and personal service mean to Cicero throughout this discussion the services of the lawyer, which were voluntary and gratis.\"\u003e[AU]\u003c/a\u003e are bestowed\r\nsometimes upon the community at large, sometimes\r\nupon individual citizens. To protect a man in his\r\nlegal rights [,to assist him with counsel,] and to serve\r\nas many as possible with that sort of knowledge\r\ntends greatly to increase one\u0027s influence and popularity.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe profession of the law.\u003c/div\u003e\r\n\r\n\u003cp\u003eThus, among the many admirable ideas of our\r\nancestors was the high respect they always accorded to\r\nthe study and interpretation of the excellent body\r\nof our civil law. And down to the present unsettled\r\ntimes the foremost men of the state have kept this\r\nprofession exclusively in their own hands; but now\r\nthe prestige of legal learning has departed along\r\nwith offices of honour and positions of dignity; and\r\nthis is the more deplorable, because it has come to\r\npass in the lifetime of a man\u003ca name=\"FNanchor_278\" id=\"FNanchor_278\" href=\"#Footnote_278\" class=\"fnanchor\" title=\"This eminent jurist was Servius Sulpicius Lemonia Rufus, a close friend of Cicero, author of the well-known letter of condolence to Cicero on the death of his daughter Tullia.\"\u003e[AV]\u003c/a\u003e who in knowledge of\r\nthe law would easily have surpassed all his predecessors,\r\nwhile in honour he is their peer. Service\r\nsuch as this, then, finds many to appreciate it and is\r\ncalculated to bind people closely to us by our good\r\nservices.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eEloquence at the bar.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[241]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"II.66\"\u003e66\u003c/span\u003e Closely connected with this profession, furthermore,\r\nis the gift of eloquence; it is at once more\r\npopular and more distinguished. For what is better\r\nthan eloquence to awaken the admiration of one\u0027s\r\nhearers or the hopes of the distressed or the gratitude\r\nof those whom it has protected? It was to eloquence,\r\ntherefore, that our fathers assigned the foremost\r\nrank among the civil professions. The door of opportunity\r\nfor generous patronage to others, then, is\r\nwide open to the orator whose heart is in his work\r\nand who follows the custom of our forefathers in\r\nundertaking the defence of many clients without\r\nreluctance and without compensation.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe decline of eloquence.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.67\"\u003e67\u003c/span\u003e My subject suggests that at this point I express\r\nonce more my regret at the decadence, not to say\r\nthe utter extinction, of eloquence; and I should do\r\nso, did I not fear that people would think that I\r\nwere complaining on my own account. We see,\r\nnevertheless, what orators have lost their lives and\r\nhow few of any promise are left, how far fewer there\r\nare who have ability, and how many there are who\r\nhave nothing but presumption. But though not all\u0026mdash;no,\r\nnot even many\u0026mdash;can be learned in the law or\r\neloquent as pleaders, still anybody may be of service\r\nto many by canvassing in their support for appointments,\r\nby witnessing to their character before juries\r\nand magistrates, by looking out for the interests of\r\none and another, and by soliciting for them the aid\r\nof jurisconsults or of advocates. Those who perform\r\nsuch services win the most gratitude and find a\r\nmost extensive sphere for their activities.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eA warning to eloquence.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.68\"\u003e68\u003c/span\u003e Of course, those who pursue such a course do not\r\nneed to be warned (for the point is self-evident) to\r\nbe careful when they seek to oblige some, not to\r\n\u003cspan class=\"pb\"\u003e[243]\u003c/span\u003e\r\noffend others. For oftentimes they hurt those whom\r\nthey ought not or those whom it is inexpedient to\r\noffend. If they do it inadvertently, it is carelessness;\r\nif designedly, inconsiderateness. A man must apologize\r\nalso, to the best of his ability, if he has involuntarily\r\nhurt anyone\u0027s feelings, and explain why what\r\nhe has done was unavoidable and why he could not\r\nhave done otherwise; and he must by future services\r\nand kind offices atone for the apparent offence.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e69\u003c/span\u003e XX. Sed cum in hominibus iuvandis aut mores\r\nspectari aut fortuna soleat, dictu quidem est proclive,\r\nitaque volgo loquuntur, se in beneficiis collocandis\r\nmores hominum, non fortunam sequi. Honesta\r\noratio est; sed quis est tandem, qui inopis et optimi\r\nviri causae non anteponat in opera danda gratiam\r\nfortunati et potentis? a quo enim expeditior et\r\ncelerior remuneratio fore videtur, in eum fere est\r\nvoluntas nostra propensior. Sed animadvertendum\r\nest diligentius, quae natura rerum sit. Nimirum\r\nenim inops ille, si bonus est vir, etiamsi referre\r\ngratiam non potest, habere certe potest. Commode\r\nautem, quicumque dixit, \"pecuniam qui habeat, non\r\nreddidisse, qui reddiderit, non habere, gratiam\r\nautem et, qui rettulerit, habere\u003ca name=\"FNanchor_283\" id=\"FNanchor_283\" href=\"#Footnote_283\" class=\"fnanchor\" title=\"gratiam … habere L c p, Edd.; not in B H a b.\"\u003e[235]\u003c/a\u003e et, qui habeat, rettulisse.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eAt qui se locupletes, honoratos, beatos putant, ii\r\nne obligari quidem beneficio volunt; quin etiam\r\nbeneficium se dedisse arbitrantur, cum ipsi quamvis\r\nmagnum aliquod acceperint, atque etiam a se aut\r\npostulari aut exspectari aliquid suspicantur, patrocinio\r\nvero se\u003ca name=\"FNanchor_284\" id=\"FNanchor_284\" href=\"#Footnote_284\" class=\"fnanchor\" title=\"vero se B H a b; vero tuo se L c p.\"\u003e[236]\u003c/a\u003e usos aut clientes appellari mortis instar\r\nputant. \u003cspan class=\"pn\"\u003e70\u003c/span\u003e At vero ille tenuis, cum, quicquid factum\r\nsit, se spectatum, non fortunam putet,\u003ca name=\"FNanchor_285\" id=\"FNanchor_285\" href=\"#Footnote_285\" class=\"fnanchor\" title=\"putet Ed.; putat MSS.\"\u003e[237]\u003c/a\u003e non modo illi,\r\nqui est meritus, sed etiam illis, a quibus exspectat\r\n(eget enim multis), gratum se videri studet neque\r\nvero verbis auget suum munus, si quo forte fungitur,\r\nsed etiam extenuat. Videndumque illud est, quod,\r\nsi opulentum fortunatumque defenderis, in uno illo\r\naut, si\u003ca name=\"FNanchor_286\" id=\"FNanchor_286\" href=\"#Footnote_286\" class=\"fnanchor\" title=\"si L c p, Edd.; not in B H a b.\"\u003e[238]\u003c/a\u003e forte, in liberis eius manet gratia; sin autem\r\ninopem, probum tamen et modestum, omnes non\r\nimprobi humiles, quae magna in populo multitudo\r\nest, praesidium sibi paratum vident. \u003cspan class=\"pn\"\u003e71\u003c/span\u003e Quam ob rem\r\nmelius apud bonos quam apud fortunatos beneficium\r\ncollocari puto.\u003c/p\u003e\r\n\r\n\u003cp\u003eDanda omnino opera est, ut omni generi satis\r\nfacere possimus; sed si res in contentionem veniet,\r\nnimirum Themistocles est auctor adhibendus; qui\r\ncum consuleretur, utrum bono viro pauperi an minus\r\nprobato diviti filiam collocaret: \"Ego vero,\" inquit,\r\n\"malo virum, qui pecunia egeat, quam pecuniam,\r\nquae viro.\" Sed corrupti mores depravatique sunt\r\nadmiratione divitiarum; quarum magnitudo quid ad\r\nunum quemque nostrum pertinet? Illum fortasse\r\nadiuvat, qui habet. Ne id quidem semper; sed fac\r\niuvare; utentior\u003ca name=\"FNanchor_287\" id=\"FNanchor_287\" href=\"#Footnote_287\" class=\"fnanchor\" title=\"utentior MSS., Bt.1, Heine; potentior later MSS.; opulentior one MS. (C. Lange), Lambinus, Bt.2, Müller.\"\u003e[239]\u003c/a\u003e sane sit, honestior vero quo modo?\r\nQuodsi etiam bonus erit vir, ne impediant divitiae,\r\nquo minus iuvetur, modo ne adiuvent, sitque omne\r\niudicium, non quam locuples, sed qualis quisque sit!\u003c/p\u003e\r\n\r\n\u003cp\u003eExtremum autem praeceptum in beneficiis operaque\r\ndanda, ne quid contra aequitatem contendas, ne\r\nquid pro iniuria; fundamentum enim est perpetuae\r\ncommendationis et famae iustitia, sine qua nihil\r\npotest esse laudabile.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe basis for personal service is character not fortune.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.69\"\u003e69\u003c/span\u003e XX. Now in rendering helpful service to people,\r\nwe usually consider either their character or their\r\ncircumstances. And so it is an easy remark, and\r\none commonly made, to say that in investing kindnesses\r\nwe look not to people\u0027s outward circumstances,\r\nbut to their character. The phrase is\r\nadmirable! But who is there, pray, that does not in\r\nperforming a service set the favour of a rich and influential\r\nman above the cause of a poor, though most\r\nworthy, person? For, as a rule, our will is more inclined\r\nto the one from whom we expect a prompter\r\nand speedier return. But we should observe more\r\ncarefully how the matter really stands: the poor man\r\nof whom we spoke cannot return a favour in kind, of\r\ncourse, but if he is a good man he can do it at least\r\nin thankfulness of heart. As some one has happily\r\nsaid, \"A man has not repaid money, if he still has it;\r\nif he has repaid it, he has ceased to have it. But a\r\nman still has the sense of favour, if he has returned\r\nthe favour; and if he has the sense of the favour, he\r\nhas repaid it.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eOn the other hand, they who consider themselves\r\nwealthy, honoured, the favourites of fortune, do not\r\nwish even to be put under obligations by our kind\r\nservices. Why, they actually think that they have\r\n\u003cspan class=\"pb\"\u003e[245]\u003c/span\u003e\r\nconferred a favour by accepting one, however great;\r\nand they even suspect that a claim is thereby set up\r\nagainst them or that something is expected in return.\r\nNay more, it is bitter as death to them to have\r\naccepted a patron or to be called clients. \u003cspan class=\"pn\" id=\"II.70\"\u003e70\u003c/span\u003e Your man\r\nof slender means, on the other hand, feels that whatever\r\nis done for him is done out of regard for himself\r\nand not for his outward circumstances. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe poor man\u0027s gratitude.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Hence\r\nhe strives to show himself grateful not only to the\r\none who has obliged him in the past but also to those\r\nfrom whom he expects similar favours in the future\u0026mdash;and\r\nhe needs the help of many; and his own\r\nservice, if he happens to render any in return, he does\r\nnot exaggerate, but he actually depreciates it. This\r\nfact, furthermore, should not be overlooked\u0026mdash;that if\r\none defends a wealthy favourite of fortune, the\r\nfavour does not extend further than to the man himself\r\nor, possibly, to his children. But if one defends\r\na man who is poor but honest and upright, all the\r\nlowly who are not dishonest\u0026mdash;and there is a large\r\nproportion of that sort among the people\u0026mdash;look upon\r\nsuch an advocate as a tower of defence raised up for\r\nthem. \u003cspan class=\"pn\" id=\"II.71\"\u003e71\u003c/span\u003e I think, therefore, that kindness to the good\r\nis a better investment than kindness to the favourites\r\nof fortune.\u003c/p\u003e\r\n\r\n\u003cp\u003eWe must, of course, put forth every effort to oblige\r\nall sorts and conditions of men, if we can. But if it\r\ncomes to a conflict of duty on this point, we must, I\r\nshould say, follow the advice of Themistocles: when\r\nsome one asked his advice whether he should give\r\nhis daughter in marriage to a man who was poor but\r\nhonest or to one who was rich but less esteemed, he\r\nsaid: \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eWealth no inducement nor a bar to personal service\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e \"For my part, I prefer a man without money\r\nto money without a man.\" But the moral sense of\r\n\u003cspan class=\"pb\"\u003e[247]\u003c/span\u003e\r\nto-day is demoralized and depraved by our worship\r\nof wealth. Of what concern to any one of us is the\r\nsize of another man\u0027s fortune? It is, perhaps, an\r\nadvantage to its possessor; but not always even that.\r\nBut suppose it is; he may, to be sure, have more\r\nmoney to spend: but how is he any the better man\r\nfor that? Still, if he is a good man, as well as a rich\r\none, let not his riches be a hindrance to his being\r\naided, if only they are not the motive to it; but in\r\nconferring favours our decision should depend entirely\r\nupon a man\u0027s character, not on his wealth.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe supreme rule, then, in the matter of kindnesses\r\nto be rendered by personal service is never\r\nto take up a case in opposition to the right nor\r\nin defence of the wrong. For the foundation\r\nof enduring reputation and fame is justice, and\r\nwithout justice there can be nothing worthy of\r\npraise.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e72\u003c/span\u003e XXI. Sed, quoniam de eo genere beneficiorum\r\ndictum est, quae ad singulos spectant, deinceps de\r\niis, quae ad universos quaeque ad rem publicam\r\npertinent, disputandum est. Eorum autem ipsorum\r\npartim\u003ca name=\"FNanchor_288\" id=\"FNanchor_288\" href=\"#Footnote_288\" class=\"fnanchor\" title=\"partim L c p, Edd.; quae (que = quae H) partim B H a b.\"\u003e[240]\u003c/a\u003e eius modi sunt, ut ad universos cives pertineant,\r\npartim, singulos ut attingant; quae sunt\r\netiam gratiora. Danda opera est omnino, si possit,\r\nutrisque, nec minus, ut etiam singulis consulatur, sed\r\nita, ut ea res aut prosit aut certe ne obsit rei publicae.\r\nC. Gracchi frumentaria magna largitio; exhauriebat\r\nigitur aerarium; modica M. Octavi et rei publicae\r\ntolerabilis et plebi necessaria; ergo et civibus et rei\r\npublicae salutaris.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e73\u003c/span\u003e In primis autem videndum erit ei, qui rem publicam\r\nadministrabit, ut suum quisque teneat neque de\r\nbonis privatorum publice deminutio fiat. Perniciose\r\nenim Philippus, in tribunatu cum legem agrariam\r\nferret, quam tamen antiquari facile passus est et in\r\neo vehementer se moderatum praebuit\u0026mdash;sed cum in\r\nagendo multa populariter, tum illud male, \"non esse\r\nin civitate duo milia hominum, qui rem haberent.\"\r\nCapitalis oratio est, ad aequationem bonorum pertinens;\r\nqua peste quae potest esse maior? Hanc enim\r\nob causam maxime, ut sua tenerentur, res publicae\r\ncivitatesque constitutae sunt. Nam, etsi duce natura\r\ncongregabantur homines, tamen spe custodiae rerum\r\nsuarum urbium praesidia quaerebant.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e74\u003c/span\u003e Danda etiam opera est, ne, quod apud maiores nostros\r\nsaepe fiebat propter aerarii tenuitatem assiduitatemque\r\nbellorum, tributum sit conferendum, idque\r\nne eveniat, multo ante erit providendum. Sin quae\r\nnecessitas huius muneris alicui rei publicae obvenerit\r\n(malo enim\u003ca name=\"FNanchor_289\" id=\"FNanchor_289\" href=\"#Footnote_289\" class=\"fnanchor\" title=\"malo enim B H L b p; malo enim alii a; malo enim aliene (alienae) c.\"\u003e[241]\u003c/a\u003e quam nostrae ominari; neque tamen de\r\nnostra, sed de omni re publica disputo), danda erit\r\nopera, ut omnes intellegant, si salvi esse velint,\r\nnecessitati esse parendum. Atque etiam omnes, qui\r\nrem publicam gubernabunt, consulere debebunt, ut\r\nearum rerum copia sit, quae sunt\u003ca name=\"FNanchor_290\" id=\"FNanchor_290\" href=\"#Footnote_290\" class=\"fnanchor\" title=\"sunt B H b, Bt.2; sunt ad victum L c p, Bt.1, Heine.\"\u003e[242]\u003c/a\u003e necessariae.\r\nQuarum qualis comparatio fieri soleat et debeat, non\r\nest necesse disputare; est enim in promptu; tantum\r\nlocus attingendus fuit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e75\u003c/span\u003e Caput autem est in omni procuratione negotii et\r\nmuneris publici, ut avaritiae pellatur etiam minima\r\nsuspicio. \"Utinam,\" inquit C. Pontius Samnis, \"ad\r\nilla tempora me fortuna reservavisset et tum essem\r\nnatus, quando Romani dona accipere\u003ca name=\"FNanchor_291\" id=\"FNanchor_291\" href=\"#Footnote_291\" class=\"fnanchor\" title=\"dona accipere B H L a p c; accipere dona b, Ed.\"\u003e[243]\u003c/a\u003e coepissent!\r\nnon essem passus diutius eos imperare.\" Ne illi\r\nmulta saecula exspectanda fuerunt; modo enim hoc\r\nmalum in hanc rem publicam invasit. Itaque facile\r\npatior tum potius Pontium fuisse, siquidem in illo\r\ntantum fuit roboris. Nondum centum et decem\r\nanni sunt, cum de pecuniis repetundis a L. Pisone\r\nlata lex est, nulla antea cum fuisset. At vero postea\r\ntot leges et proximae quaeque duriores, tot rei, tot\r\ndamnati, tantum [Italicum]\u003ca name=\"FNanchor_292\" id=\"FNanchor_292\" href=\"#Footnote_292\" class=\"fnanchor\" title=\"tantum [Italicum] Bake, Edd.; tantum Italicum L c p; tantum Iliacum B H; tanti militari cum b.\"\u003e[244]\u003c/a\u003e bellum propter iudiciorum\r\nmetum excitatum, tanta sublatis legibus et\r\niudiciis expilatio direptioque sociorum, ut imbecillitate\r\naliorum, non nostra virtute valeamus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eService to the state through personal service to individuals.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.72\"\u003e72\u003c/span\u003e XXI. Now, since we have finished the discussion\r\nof that kind of helpful services which concern individuals,\r\nwe must next take up those which touch the\r\nwhole body politic and the state. Of these public\r\nservices, some are of such a nature that they concern\r\nthe whole body of citizens; others, that they affect\r\nindividuals only. And these latter are the more productive\r\nof gratitude. If possible, we should by all\r\nmeans attend to both kinds of service; but we must\r\ntake care in protecting the interests of individuals\r\nthat what we do for them shall be beneficial, or at\r\nleast not prejudicial to the state. Gaius Gracchus\r\ninaugurated largesses of grain on an extensive scale;\r\nthis had a tendency to exhaust the exchequer.\r\nMarcus Octavius inaugurated a moderate dole; this\r\nwas both practicable for the state and necessary for\r\n\u003cspan class=\"pb\"\u003e[249]\u003c/span\u003e\r\nthe commons; it was, therefore, a blessing both to\r\nthe citizens and to the state.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe statesman\u0027s duty toward\u003cbr /\u003e\r\n(1) property rights,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.73\"\u003e73\u003c/span\u003e The man in an administrative office, however, must\r\nmake it his first care that every one shall have what\r\nbelongs to him and that private citizens suffer no invasion\r\nof their property rights by act of the state. It\r\nwas a ruinous policy that Philippus proposed when\r\nin his tribuneship he introduced his agrarian bill.\r\nHowever, when his law was rejected, he took his\r\ndefeat with good grace and displayed extraordinary\r\nmoderation. But in his public speeches on the\r\nmeasure he often played the demagogue, and that\r\ntime viciously, when he said that \"there were not\r\nin the state two thousand people who owned any\r\nproperty.\" That speech deserves unqualified condemnation,\r\nfor it favoured an equal distribution of\r\nproperty; and what more ruinous policy than that\r\ncould be conceived? For the chief purpose in the\r\nestablishment of constitutional state and municipal\r\ngovernments was that individual property rights\r\nmight be secured. For although it was by Nature\u0027s\r\nguidance that men were drawn together into communities,\r\nit was in the hope of safeguarding their\r\npossessions that they sought the protection of cities.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) taxation,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.74\"\u003e74\u003c/span\u003e The administration should also put forth every effort\r\nto prevent the levying of a property tax, and to this\r\nend precautions should be taken long in advance.\r\nSuch a tax was often levied in the times of our forefathers\r\non account of the depleted state of their\r\ntreasury and their incessant wars. But if any state\r\n(I say \"any,\" for I would rather speak in general\r\nterms than forebode evils to our own; however, I\r\nam not discussing our own state but states in general)\u0026mdash;if\r\nany state ever has to face a crisis requiring the\r\n\u003cspan class=\"pb\"\u003e[251]\u003c/span\u003e\r\nimposition of such a burden, every effort must be\r\nmade to let all the people realize that they must\r\nbow to the inevitable, if they wish to be saved. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(3) necessities of life,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e And\r\nit will also be the duty of those who direct the affairs\r\nof the state to take measures that there shall be an\r\nabundance of the necessities of life. It is needless\r\nto discuss the ordinary ways and means; for the\r\nduty is self-evident; it is necessary only to mention\r\nthe matter.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(4) official integrity.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.75\"\u003e75\u003c/span\u003e But the chief thing in all public administration\r\nand public service is to avoid even the slightest\r\nsuspicion of self-seeking. \"I would,\" says Gaius\r\nPontius, the Samnite, \"that fortune had withheld\r\nmy appearance until a time when the Romans began\r\nto accept bribes, and that I had been born in those\r\ndays! I should then have suffered them to hold\r\ntheir supremacy no longer.\" Aye, but he would\r\nhave had many generations to wait; for this plague\r\nhas only recently infected our nation. And so I\r\nrejoice that Pontius lived then instead of now, seeing\r\nthat he was so mighty a man! It is not yet a hundred\r\nand ten years since the enactment of Lucius\r\nPiso\u0027s bill to punish extortion; there had been no\r\nsuch law before. But afterward came so many laws,\r\neach more stringent than the other, so many men\r\nwere accused and so many convicted, so horrible a\r\nwar\u003ca name=\"FNanchor_293\" id=\"FNanchor_293\" href=\"#Footnote_293\" class=\"fnanchor\" title=\"The Italian or Social War, B.C. 100-88.\"\u003e[AW]\u003c/a\u003e was stirred up on account of the fear of what\r\nour courts would do to still others, so frightful was\r\nthe pillaging and plundering of the allies when the\r\nlaws and courts were suppressed,\u003ca name=\"FNanchor_294\" id=\"FNanchor_294\" href=\"#Footnote_294\" class=\"fnanchor\" title=\"During the dictatorships of Sulla and Caesar.\"\u003e[AX]\u003c/a\u003e that now we\r\nfind ourselves strong not in our own strength but in\r\nthe weakness of others.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e76\u003c/span\u003e XXII. Laudat Africanum Panaetius, quod fuerit\r\nabstinens. Quidni laudet? Sed in illo alia maiora;\r\nlaus abstinentiae\u003ca name=\"FNanchor_295\" id=\"FNanchor_295\" href=\"#Footnote_295\" class=\"fnanchor\" title=\"abstinentiae L c p, Edd.; sapientiae B H a b.\"\u003e[245]\u003c/a\u003e non hominis est solum, sed etiam\r\ntemporum illorum. Omni Macedonum gaza, quae\r\nfuit maxima, potitus [est]\u003ca name=\"FNanchor_296\" id=\"FNanchor_296\" href=\"#Footnote_296\" class=\"fnanchor\" title=\"potitus J. F. Heusinger; potitus [est] Edd.; potitus est MSS.\"\u003e[246]\u003c/a\u003e Paulus tantum in aerarium\r\npecuniae invexit, ut unius imperatoris praeda finem\r\nattulerit tributorum. At hic nihil domum suam\r\nintulit\u003ca name=\"FNanchor_297\" id=\"FNanchor_297\" href=\"#Footnote_297\" class=\"fnanchor\" title=\"intulit B H b, Edd.; detulit L c p.\"\u003e[247]\u003c/a\u003e praeter memoriam nominis sempiternam.\r\nImitatus patrem Africanus nihilo locupletior Carthagine\r\neversa. Quid? qui eius collega fuit in censura,\r\nL. Mummius, numquid copiosior, cum copiosissimam\r\nurbem funditus sustulisset? Italiam ornare quam\r\ndomum suam maluit; quamquam Italia ornata domus\r\nipsa mihi videtur ornatior.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e77\u003c/span\u003e Nullum igitur vitium taetrius est, ut eo, unde\r\negressa est, referat se oratio, quam avaritia, praesertim\r\nin principibus et rem publicam gubernantibus.\r\nHabere enim quaestui rem publicam non modo\r\nturpe est, sed sceleratum etiam et nefarium. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003ePlut. Inst. Lacon. 239 F\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Itaque,\r\nquod Apollo Pythius oraclum edidit, Spartam nulla\r\nre alia nisi avaritia esse perituram, id videtur non\r\nsolum Lacedaemoniis, sed etiam omnibus opulentis\r\npopulis praedixisse. Nulla autem re conciliare facilius\r\nbenivolentiam multitudinis possunt ii, qui rei\r\npublicae praesunt, quam abstinentia et continentia.\u003c/p\u003e\r\n\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#II.73\"\u003e§ 73\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e78\u003c/span\u003e Qui vero se populares volunt ob eamque causam\r\naut agrariam rem temptant, ut possessores pellantur\r\nsuis sedibus, aut pecunias creditas debitoribus condonandas\r\nputant, labefactant fundamenta rei publicae,\r\nconcordiam primum, quae esse non potest, cum\r\naliis adimuntur, aliis condonantur pecuniae, deinde\r\naequitatem, quae tollitur omnis, si habere suum\r\ncuique non licet. Id enim est proprium, ut supra\r\ndixi, civitatis atque urbis, ut sit libera et non sollicita\r\nsuae rei cuiusque custodia. \u003cspan class=\"pn\"\u003e79\u003c/span\u003e Atque in hac pernicie\r\nrei publicae ne illam quidem consequuntur,\r\nquam putant, gratiam; nam cui res erepta est, est\r\ninimicus, cui data est, etiam dissimulat se accipere\r\nvoluisse et maxime in pecuniis creditis occultat suum\r\ngaudium, ne videatur non fuisse solvendo; at vero\r\nille, qui accepit\u003ca name=\"FNanchor_299\" id=\"FNanchor_299\" href=\"#Footnote_299\" class=\"fnanchor\" title=\"accepit L c, Edd.; accipit B H a b p.\"\u003e[248]\u003c/a\u003e iniuriam, et meminit et prae se fert\r\ndolorem suum, nec, si plures sunt ii, quibus inprobe\r\ndatum est, quam illi, quibus iniuste ademptum est,\r\nidcirco plus etiam valent; non enim numero haec\r\niudicantur, sed pondere. Quam autem habet aequitatem,\r\nut agrum multis annis aut etiam saeculis\r\nante possessum, qui nullum habuit, habeat, qui\r\nautem habuit, amittat?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"II.76\"\u003e76\u003c/span\u003e XXII. Panaetius praises Africanus for his integrity\r\nin public life. Why should he not? But Africanus\r\n\u003cspan class=\"pb\"\u003e[253]\u003c/span\u003e\r\nhad other and greater virtues. The boast of official\r\nintegrity belongs not to that man alone but also to\r\nhis times. When Paulus got possession of all the\r\nwealth of Macedon\u0026mdash;and it was enormous\u0026mdash;he brought\r\ninto our treasury so much money\u003ca name=\"FNanchor_298\" id=\"FNanchor_298\" href=\"#Footnote_298\" class=\"fnanchor\" title=\"Nearly two million pounds sterling.\"\u003e[AY]\u003c/a\u003e that the spoils of a\r\nsingle general did away with the need for a tax on\r\nproperty in Rome for all time to come. But to his\r\nown house he brought nothing save the glory of an\r\nimmortal name. Africanus emulated his father\u0027s\r\nexample and was none the richer for his overthrow\r\nof Carthage. And what shall we say of Lucius\r\nMummius, his colleague in the censorship? Was he\r\none penny the richer when he had destroyed to its\r\nfoundations the richest of cities? He preferred to\r\nadorn Italy rather than his own house. And yet by\r\nthe adornment of Italy his own house was, as it\r\nseems to me, still more splendidly adorned.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eIntegrity \u003ci\u003evs.\u003c/i\u003e avarice.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.77\"\u003e77\u003c/span\u003e There is, then, to bring the discussion back to the\r\npoint from which it digressed, no vice more offensive\r\nthan avarice, especially in men who stand foremost\r\nand hold the helm of state. For to exploit the state\r\nfor selfish profit is not only immoral; it is criminal,\r\ninfamous. And so the oracle, which the Pythian\r\nApollo uttered, that \"Sparta should not fall from any\r\nother cause than avarice,\" seems to be a prophecy\r\nnot to the Lacedaemonians alone, but to all wealthy\r\nnations as well. They who direct the affairs of\r\nstate, then, can win the good-will of the masses by\r\nno other means more easily than by self-restraint\r\nand self-denial.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe menace of agrarian laws.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.78\"\u003e78\u003c/span\u003e But they who pose as friends of the people, and\r\nwho for that reason either attempt to have agrarian\r\nlaws passed, in order that the occupants may be\r\ndriven out of their homes, or propose that money\r\n\u003cspan class=\"pb\"\u003e[255]\u003c/span\u003e\r\nloaned should be remitted to the borrowers, are\r\nundermining the foundations of the commonwealth:\r\nfirst of all, they are destroying harmony, which\r\ncannot exist when money is taken away from one\r\nparty and bestowed upon another; and second, they\r\ndo away with equity, which is utterly subverted, if\r\nthe rights of property are not respected. For, as I\r\nsaid above, it is the peculiar function of the state\r\nand the city to guarantee to every man the free and\r\nundisturbed control of his own particular property.\r\n\u003cspan class=\"pn\" id=\"II.79\"\u003e79\u003c/span\u003e And yet, when it comes to measures so ruinous to\r\npublic welfare, they do not gain even that popularity\r\nwhich they anticipate. For he who has been robbed\r\nof his property is their enemy; he to whom it has\r\nbeen turned over actually pretends that he had no\r\nwish to take it; and most of all, when his debts are\r\ncancelled, the debtor conceals his joy, for fear that he\r\nmay be thought to have been insolvent; whereas the\r\nvictim of the wrong both remembers it and shows\r\nhis resentment openly. Thus even though they to\r\nwhom property has been wrongfully awarded be\r\nmore in number than they from whom it has been unjustly\r\ntaken, they do not for that reason have more\r\ninfluence; for in such matters influence is measured\r\nnot by numbers but by weight. And how is it fair\r\nthat a man who never had any property should take\r\npossession of lands that had been occupied for many\r\nyears or even generations, and that he who had\r\nthem before should lose possession of them?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e80\u003c/span\u003e XXIII. Ac\u003ca name=\"FNanchor_300\" id=\"FNanchor_300\" href=\"#Footnote_300\" class=\"fnanchor\" title=\"Ac Edd.; at MSS.\"\u003e[249]\u003c/a\u003e propter hoc iniuriae genus Lacedaemonii\r\nLysandrum ephorum expulerunt, Agim regem,\r\nquod numquam antea apud eos acciderat, necaverunt,\r\nexque eo tempore tantae discordiae secutae sunt, ut\r\net tyranni exsisterent et optimates exterminarentur\r\net praeclarissime constituta res publica dilaberetur;\r\nnec vero solum ipsa cecidit, sed etiam reliquam\r\nGraeciam evertit contagionibus malorum,\u003ca name=\"FNanchor_301\" id=\"FNanchor_301\" href=\"#Footnote_301\" class=\"fnanchor\" title=\"malorum L c p, Edd.; maiorum B H a b.\"\u003e[250]\u003c/a\u003e quae a\r\nLacedaemoniis profectae manarunt latius. Quid?\r\nnostros Gracchos, Ti. Gracchi summi viri filios, Africani\r\nnepotes, nonne agrariae contentiones perdiderunt?\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e81\u003c/span\u003e At vero Aratus Sicyonius iure laudatur, qui, cum\r\neius civitas quinquaginta annos a tyrannis teneretur,\r\nprofectus Argis Sicyonem clandestino introitu urbe\r\nest potitus, cumque tyrannum Nicoclem improviso\r\noppressisset,\u003ca name=\"FNanchor_302\" id=\"FNanchor_302\" href=\"#Footnote_302\" class=\"fnanchor\" title=\"oppressisset L c p, Edd.; pressisset B H a b.\"\u003e[251]\u003c/a\u003e sescentos exsules, qui locupletissimi\r\nfuerant eius civitatis, restituit remque publicam adventu\r\nsuo liberavit. Sed cum magnam animadverteret\r\nin bonis et possessionibus difficultatem, quod et\r\neos, quos ipse restituerat, quorum bona alii possederant,\r\negere iniquissimum esse arbitrabatur et quinquaginta\r\nannorum possessiones moveri\u003ca name=\"FNanchor_303\" id=\"FNanchor_303\" href=\"#Footnote_303\" class=\"fnanchor\" title=\"moveri L c p, Edd.; movere B H a b.\"\u003e[252]\u003c/a\u003e non nimis\r\naequum putabat, propterea quod tam longo spatio\r\nmulta hereditatibus, multa emptionibus, multa\r\ndotibus tenebantur sine iniuria, iudicavit neque\r\nillis adimi nec iis non satis fieri, quorum illa\r\nfuerant, oportere. \u003cspan class=\"pn\"\u003e82\u003c/span\u003e Cum igitur statuisset opus\r\nesse ad eam rem constituendam pecunia, Alexandream\r\nse proficisci velle dixit remque integram ad\r\nreditum suum iussit esse, isque celeriter ad Ptolomaeum,\r\nsuum hospitem, venit, qui tum regnabat\r\nalter post Alexandream conditam. Cui\u003ca name=\"FNanchor_304\" id=\"FNanchor_304\" href=\"#Footnote_304\" class=\"fnanchor\" title=\"cui Edd.; qui MSS.\"\u003e[253]\u003c/a\u003e cum exposuisset\r\npatriam se liberare velle causamque docuisset,\r\na rege opulento vir summus facile impetravit,\r\nut grandi pecunia adiuvaretur. Quam cum Sicyonem\r\nattulisset, adhibuit sibi in consilium quindecim principes,\r\ncum quibus causas cognovit et eorum, qui\r\naliena tenebant, et eorum, qui sua amiserant, perfecitque\r\naestimandis possessionibus, ut persuaderet\r\naliis, ut pecuniam accipere mallent, possessionibus\r\ncederent, aliis, ut commodius putarent numerari sibi,\r\nquod tanti esset, quam suum recuperare. Ita perfectum\r\nest, ut omnes concordia constituta sine querella\r\ndiscederent.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e83\u003c/span\u003e O virum magnum dignumque, qui in re publica\r\nnostra natus esset! Sic par est agere cum civibus,\r\nnon, ut bis iam vidimus, hastam in foro ponere et\r\nbona civium voci subicere\u003ca name=\"FNanchor_305\" id=\"FNanchor_305\" href=\"#Footnote_305\" class=\"fnanchor\" title=\"subicere L c p, Edd.; subiacere B H a b.\"\u003e[254]\u003c/a\u003e praeconis. At ille Graecus,\r\nid quod fuit sapientis et praestantis viri, omnibus\r\nconsulendum putavit, eaque est summa ratio et sapientia\r\nboni civis, commoda civium non divellere\r\natque omnis aequitate eadem continere. Habitent\r\ngratis in alieno. Quid ita? ut, cum ego emerim,\r\naedificarim, tuear, impendam, tu me invito fruare\r\nmeo? Quid est aliud aliis sua eripere, aliis dare\r\naliena? \u003cspan class=\"pn\"\u003e84\u003c/span\u003e Tabulae vero novae quid habent argumenti,\r\nnisi ut emas mea pecunia fundum, eum tu habeas,\r\nego non habeam pecuniam?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eInstances of agrarian legislation.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.80\"\u003e80\u003c/span\u003e XXIII. Now, it was on account of just this sort of\r\nwrong-doing that the Spartans banished their ephor\r\nLysander, and put their king Agis to death\u0026mdash;an act\r\nwithout precedent in the history of Sparta. From\r\nthat time on\u0026mdash;and for the same reason\u0026mdash;dissensions\r\n\u003cspan class=\"pb\"\u003e[257]\u003c/span\u003e\r\nso serious ensued that tyrants arose, the nobles were\r\nsent into exile, and the state, though most admirably\r\nconstituted, crumbled to pieces. Nor did it\r\nfall alone, but by the contagion of the ills that,\r\nstarting in Lacedaemon, spread widely and more\r\nwidely, it dragged the rest of Greece down to ruin.\r\nWhat shall we say of our own Gracchi, the sons of\r\nthat famous Tiberius Gracchus and grandsons of\r\nAfricanus? Was it not strife over the agrarian issue\r\nthat caused their downfall and death?\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eAratus of Sicyon.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.81\"\u003e81\u003c/span\u003e Aratus of Sicyon, on the other hand, is justly\r\npraised. When his city had been kept for fifty\r\nyears in the power of its tyrants, he came over\r\nfrom Argos to Sicyon, secretly entered the city and\r\ntook it by surprise; he fell suddenly upon the tyrant\r\nNicocles, recalled from banishment six hundred\r\nexiles who had been the wealthiest men of the city,\r\nand by his coming made his country free. But he\r\nfound great difficulty in the matter of property and\r\nits occupancy; for he considered it most unjust, on\r\nthe one hand, that those men should be left in want\r\nwhom he had restored and of whose property others\r\nhad taken possession; and he thought it hardly fair,\r\non the other hand, that tenure of fifty years\u0027 standing\r\nshould be disturbed. For in the course of that\r\nlong period many of those estates had passed into\r\ninnocent hands by right of inheritance, many by\r\npurchase, many by dower. He therefore decided that\r\nit would be wrong either to take the property away\r\nfrom the present incumbents or to let them keep it\r\nwithout compensation to its former possessors. \u003cspan class=\"pn\" id=\"II.82\"\u003e82\u003c/span\u003e So,\r\nwhen he had come to the conclusion that he must\r\nhave money to meet the situation, he announced\r\nthat he meant to make a trip to Alexandria and gave\r\n\u003cspan class=\"pb\"\u003e[259]\u003c/span\u003e\r\norders that matters should remain as they were until\r\nhis return. And so he went in haste to his friend\r\nPtolemy, then upon the throne, the second king\r\nafter the founding of Alexandria. To him he explained\r\nthat he wished to restore constitutional\r\nliberty to his country and presented his case to him.\r\nAnd, being a man of the highest standing, he easily\r\nsecured from that wealthy king assistance in the\r\nform of a large sum of money. And when he had\r\nreturned with this to Sicyon, he called into counsel\r\nwith him fifteen of the foremost men of the city.\r\nWith them he investigated the cases both of those\r\nwho were holding possession of other people\u0027s property\r\nand of those who had lost theirs. And he\r\nmanaged by a valuation of the properties to persuade\r\nsome that it was more desirable to accept money and\r\nsurrender their present holdings; others he convinced\r\nthat it was more to their interest to take a\r\nfair price in cash for their lost estates than to try to\r\nrecover possession of what had been their own. As\r\na result, harmony was preserved, and all parties went\r\ntheir way without a word of complaint.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eJustice the corner-stone of statecraft.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.83\"\u003e83\u003c/span\u003e A great statesman, and worthy to have been\r\nborn in our commonwealth! That is the right way\r\nto deal with one\u0027s fellow-citizens, and not, as we have\r\nalready witnessed on two occasions, to plant the\r\nspear in the forum and knock down the property of\r\ncitizens under the auctioneer\u0027s hammer. But yon\r\nGreek, like a wise and excellent man, thought that\r\nhe must look out for the welfare of all. And this\r\nis the highest statesmanship and the soundest wisdom\r\non the part of a good citizen, not to divide the interests\r\nof the citizens but to unite all on the basis of\r\nimpartial justice. \"Let them live in their neighbour\u0027s\r\n\u003cspan class=\"pb\"\u003e[261]\u003c/span\u003e\r\nhouse rent-free.\"\u003ca name=\"FNanchor_307\" id=\"FNanchor_307\" href=\"#Footnote_307\" class=\"fnanchor\" title=\"An assumed appeal to one of Caesar\u0027s edicts.\"\u003e[AZ]\u003c/a\u003e Why so? In order that, when I\r\nhave bought, built, kept up, and spent my money\r\nupon a place, you may without my consent enjoy\r\nwhat belongs to me? What else is that but to rob\r\none man of what belongs to him and to give to\r\nanother what does not belong to him? \u003cspan class=\"pn\" id=\"II.84\"\u003e84\u003c/span\u003e And what\r\nis the meaning of an abolition of debts, except that\r\nyou buy a farm with my money; that you have the\r\nfarm, and I have not my money?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXXIV. Quam ob rem ne sit aes alienum, quod rei\r\npublicae noceat, providendum est, quod multis rationibus\r\ncaveri potest, non, si fuerit, ut locupletes\r\nsuum perdant, debitores lucrentur alienum; nec\r\nenim ulla res vehementius rem publicam continet\r\nquam fides, quae esse nulla potest, nisi erit necessaria\r\nsolutio rerum creditarum. Numquam vehementius\r\nactum est quam me consule, ne solveretur;\r\narmis et castris temptata res est ab omni genere\r\nhominum et ordine; quibus ita restiti, ut hoc totum\r\nmalum de re publica tolleretur. Numquam nec\r\nmaius aes alienum fuit nec melius nec facilius dissolutum\r\nest; fraudandi enim spe sublata solvendi\r\nnecessitas consecuta est. At vero hic nunc victor,\r\ntum quidem victus, quae cogitarat, ea\u003ca name=\"FNanchor_306\" id=\"FNanchor_306\" href=\"#Footnote_306\" class=\"fnanchor\" title=\"cogitarat, ea B H a b, Bt.2, Müller; cogitarat, cum ipsius intererat, tum ea c p, Bt.1, Heine.\"\u003e[255]\u003c/a\u003e perfecit, cum\r\neius iam nihil interesset. Tanta in eo peccandi\r\nlibido fuit, ut hoc ipsum eum delectaret, peccare,\r\netiamsi causa non esset.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e85\u003c/span\u003e Ab hoc igitur genere largitionis, ut aliis detur, aliis\r\nauferatur, aberunt ii, qui rem publicam tuebuntur, in\r\nprimisque operam dabunt, ut iuris et iudiciorum\r\naequitate suum quisque teneat et neque tenuiores\r\npropter humilitatem circumveniantur neque locupletibus\r\nad sua vel tenenda vel recuperanda obsit\r\ninvidia, praeterea, quibuscumque rebus vel belli vel\r\ndomi poterunt, rem publicam augeant imperio, agris,\r\nvectigalibus.\u003c/p\u003e\r\n\r\n\u003cp\u003eHaec magnorum hominum sunt, haec apud maiores\r\nnostros factitata, haec genera officiorum qui persequentur,\u003ca name=\"FNanchor_309\" id=\"FNanchor_309\" href=\"#Footnote_309\" class=\"fnanchor\" title=\"persequentur c; persequuntur b, Bt.2; persecuntur B H p, Bt.1, Heine.\"\u003e[256]\u003c/a\u003e\r\ncum summa utilitate rei publicae magnam\r\nipsi adipiscentur et gratiam et gloriam.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e86\u003c/span\u003e In his autem utilitatum praeceptis Antipater Tyrius\r\nStoicus, qui Athenis nuper est mortuus, duo\r\npraeterita censet esse a Panaetio, valetudinis curationem\r\net pecuniae; quas res a summo philosopho\r\npraeteritas arbitror, quod essent faciles; sunt certe\r\nutiles. Sed valetudo sustentatur notitia sui corporis\r\net observatione, quae res aut prodesse soleant aut\r\nobesse, et continentia in victu omni atque cultu corporis\r\ntuendi causa [praetermittendis voluptatibus],\u003ca name=\"FNanchor_310\" id=\"FNanchor_310\" href=\"#Footnote_310\" class=\"fnanchor\" title=\"praetermittendis voluptatibus MSS.; del. Heine, Edd.\"\u003e[257]\u003c/a\u003e\r\npostremo arte eorum, quorum ad scientiam haec\r\npertinent.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e87\u003c/span\u003e Res autem familiaris quaeri debet iis rebus, a\r\nquibus abest turpitudo, conservari autem diligentia\r\net parsimonia, eisdem etiam rebus augeri. Has res\r\ncommodissime Xenophon Socraticus persecutus est\r\nin eo libro, qui Oeconomicus inscribitur, quem nos,\r\nista fere aetate cum essemus, qua es tu nunc, e\r\nGraeco in Latinum convertimus. \u003ca name=\"FNanchor_311\" id=\"FNanchor_311\" href=\"#Footnote_311\" class=\"fnanchor\" title=\"Sed … disputatum est transposed from § 90 by Unger, Edd.\"\u003e[258]\u003c/a\u003eSed toto hoc de\r\ngenere, de quaerenda, de collocanda pecunia,\r\n(vellem\u003ca name=\"FNanchor_312\" id=\"FNanchor_312\" href=\"#Footnote_312\" class=\"fnanchor\" title=\"vellem c p, Bt.1, Ed.; not in B H a b, Bt.2.\"\u003e[259]\u003c/a\u003e etiam de utenda) commodius a quibusdam\r\noptimis viris ad Ianum\u003ca name=\"FNanchor_313\" id=\"FNanchor_313\" href=\"#Footnote_313\" class=\"fnanchor\" title=\"Ianum c, Edd.; ianuae B H a b p.\"\u003e[260]\u003c/a\u003e medium sedentibus quam\r\nab ullis philosophis ulla in schola disputatur. Sunt\r\ntamen ea cognoscenda; pertinent enim ad utilitatem,\r\nde qua hoc libro disputatum est.\u003ca name=\"FNanchor_311a\" id=\"FNanchor_311a\" href=\"#Footnote_311\" class=\"fnanchor\" title=\"Sed … disputatum est transposed from § 90 by Unger, Edd.\"\u003e[258]\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eEconomics of debts.\u003c/div\u003e\r\n\r\n\u003cp\u003eXXIV. We must, therefore, take measures that\r\nthere shall be no indebtedness of a nature to endanger\r\nthe public safety. It is a menace that can\r\nbe averted in many ways; but should a serious debt\r\nbe incurred, we are not to allow the rich to lose\r\ntheir property, while the debtors profit by what is\r\ntheir neighbour\u0027s. For there is nothing that upholds\r\na government more powerfully than its credit; and\r\nit can have no credit, unless the payment of debts\r\nis enforced by law. Never were measures for the\r\nrepudiation of debts more strenuously agitated than\r\nin my consulship. Men of every sort and rank\r\nattempted with arms and armies to force the project\r\nthrough. But I opposed them with such energy\r\nthat this plague was wholly eradicated from the body\r\npolitic. Indebtedness was never greater; debts were\r\nnever liquidated more easily or more fully; for the\r\nhope of defrauding the creditor was cut off and payment\r\nwas enforced by law. But the present victor,\r\nthough vanquished then, still carried out his old\r\ndesign, when it was no longer of any personal advantage\r\nto him.\u003ca name=\"FNanchor_308\" id=\"FNanchor_308\" href=\"#Footnote_308\" class=\"fnanchor\" title=\"Caesar, it seems, had had some part in the schemes of Catiline in B.C. 63 and possibly in the plot of B.C. 66-65. When his conquests in Gaul had freed him from his debts and made him rich, his party, with his consent, passed (B.C. 49) the obnoxious legislation here referred to–that all interest in arrears should be remitted, and that that which had been paid should be deducted from the principal.\"\u003e[BA]\u003c/a\u003e So great was his passion for wrong-doing\r\nthat the very doing of wrong was a joy to him\r\nfor its own sake, even when there was no motive\r\nfor it.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[263]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"II.85\"\u003e85\u003c/span\u003e Those, then, whose office it is to look after the\r\ninterests of the state will refrain from that form of\r\nliberality which robs one man to enrich another.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eAdministration of the courts in equity.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nAbove all, they will use their best endeavours that\r\nevery one shall be protected in the possession of his\r\nown property by the fair administration of the law\r\nand the courts, that the poorer classes shall not be\r\noppressed because of their helplessness, and that\r\nenvy shall not stand in the way of the rich, to prevent\r\nthem from keeping or recovering possession of what\r\njustly belongs to them; they must strive, too, by whatever\r\nmeans they can, in peace or in war, to advance\r\nthe state in power, in territory, and in revenues.\u003c/p\u003e\r\n\r\n\u003cp\u003eSuch service calls for great men; it was commonly\r\nrendered in the days of our ancestors; if men will\r\nperform duties such as these, they will win popularity\r\nand glory for themselves and at the same time\r\nrender eminent service to the state.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eSanitation.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.86\"\u003e86\u003c/span\u003e Now, in this list of rules touching expediency,\r\nAntipater of Tyre, a Stoic philosopher who recently\r\ndied at Athens, claims that two points were overlooked\r\nby Panaetius\u0026mdash;the care of health and of\r\nproperty. I presume that the eminent philosopher\r\noverlooked these two items because they present no\r\ndifficulty. At all events they are expedient. Although\r\nthey are a matter of course, I will still say a\r\nfew words on the subject. Individual health is preserved\r\nby studying one\u0027s own constitution, by observing\r\nwhat is good or bad for one, by constant self-control\r\nin supplying physical wants and comforts\r\n(but only to the extent necessary to self-preservation),\r\nby foregoing sensual pleasures, and finally, by\r\nthe professional skill of those to whose science these\r\nmatters belong.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eFinance.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[265]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"II.87\"\u003e87\u003c/span\u003e As for property, it is a duty to make money, but\r\nonly by honourable means; it is a duty also to save\r\nit and increase it by care and thrift. These principles\r\nXenophon, a pupil of Socrates, has set forth\r\nmost happily in his book entitled \"Oeconomicus.\"\r\nWhen I was about your present age, I translated it\r\nfrom the Greek into Latin.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut this whole subject of acquiring money, investing\r\nmoney (I wish I could include also spending\r\nmoney) is more profitably discussed by certain worthy\r\ngentlemen on \"Change\" than could be done by any\r\nphilosophers of any school. For all that, we must\r\ntake cognizance of them; for they come fitly under\r\nthe head of expediency, and that is the subject of\r\nthe present book.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e88\u003c/span\u003e XXV. Sed utilitatum comparatio, quoniam hic\r\nlocus erat quartus, a Panaetio praetermissus, saepe\r\nest necessaria. Nam et corporis commoda cum externis\r\n[et externa cum corporis]\u003ca name=\"FNanchor_314\" id=\"FNanchor_314\" href=\"#Footnote_314\" class=\"fnanchor\" title=\"[et … corporis] bracketed by Unger, Edd.\"\u003e[261]\u003c/a\u003e et ipsa inter se\r\ncorporis et externa cum externis comparari solent.\r\nCum externis corporis hoc modo comparantur, valere\r\nut malis quam dives esse, [cum corporis externa hoc\r\nmodo, dives esse potius quam maximis corporis viribus,]\u003ca name=\"FNanchor_315\" id=\"FNanchor_315\" href=\"#Footnote_315\" class=\"fnanchor\" title=\"[cum corporis … corporis viribus] bracketed by Unger, Edd.\"\u003e[262]\u003c/a\u003e\r\nipsa inter se corporis sic, ut bona valetudo\r\nvoluptati anteponatur, vires celeritati, externorum\r\nautem, ut gloria divitiis, vectigalia urbana rusticis.\r\n\u003cspan class=\"pn\"\u003e89\u003c/span\u003e Ex quo genere comparationis illud est Catonis senis:\r\na quo cum quaereretur, quid maxime in re familiari\r\nexpediret, respondit: \"Bene pascere\"; quid secundum:\r\n\"Satis bene pascere\"; quid tertium:\u003ca name=\"FNanchor_316\" id=\"FNanchor_316\" href=\"#Footnote_316\" class=\"fnanchor\" title=\"quid tertium: \u0027Male pascere\u0027 c p, Edd.; not in B H a b.\"\u003e[263]\u003c/a\u003e \"Male\r\npascere\"; quid quartum: \"Arare\"; et cum ille, qui\r\nquaesierat, dixisset: \"Quid faenerari?\", tum Cato:\r\n\"Quid hominem,\" inquit, \"occidere?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eEx quo et multis aliis intellegi debet utilitatum\r\ncomparationes fieri solere, recteque hoc adiunctum\r\nesse quartum exquirendorum officiorum genus.\u003ca name=\"FNanchor_317\" id=\"FNanchor_317\" href=\"#Footnote_317\" class=\"fnanchor\" title=\"officiorum genus. Here follows in MSS. Sed toto … disputatum est transposed to § 87.\"\u003e[264]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003eReliqua deinceps persequemur.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eComparison of expediencies.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"II.88\"\u003e88\u003c/span\u003e XXV. But it is often necessary to weigh one\r\nexpediency against another;\u0026mdash;for this, as I stated, is a\r\nfourth point overlooked by Panaetius. For not only\r\nare physical advantages regularly compared with outward\r\nadvantages [and outward, with physical], but\r\nphysical advantages are compared with one another,\r\nand outward with outward. Physical advantages\r\nare compared with outward advantages in some such\r\nway as this: one may ask whether it is more desirable\r\nto have health than wealth; [external advantages\r\nwith physical, thus: whether it is better to have\r\nwealth than extraordinary bodily strength;] while\r\nthe physical advantages may be weighed against one\r\nanother, so that good health is preferred to sensual\r\npleasure, strength to agility. Outward advantages\r\nalso may be weighed against one another: glory, for\r\nexample, may be preferred to riches, an income\r\nderived from city property to one derived from the\r\nfarm. \u003cspan class=\"pn\" id=\"II.89\"\u003e89\u003c/span\u003e To this class of comparisons belongs that\r\n\u003cspan class=\"pb\"\u003e[267]\u003c/span\u003e\r\nfamous saying of old Cato\u0027s: when he was asked\r\nwhat was the most profitable feature of an estate, he\r\nreplied: \"Raising cattle successfully.\" What next\r\nto that? \"Raising cattle with fair success.\" And\r\nnext? \"Raising cattle with but slight success.\"\r\nAnd fourth? \"Raising crops.\" And when his\r\nquestioner said, \"How about money-lending?\" Cato\r\nreplied: \"How about murder?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eFrom this as well as from many other incidents we\r\nought to realize that expediencies have often to be\r\nweighed against one another and that it is proper\r\nfor us to add this fourth division in the discussion of\r\nmoral duty.\u003c/p\u003e\r\n\r\n\u003cp\u003eLet us now pass on to the remaining problems.\u003c/p\u003e\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pb\" id=\"Pg269\"\u003e[269]\u003c/span\u003e\r\n\u003cp class=\"center\"\u003e\u003cbig\u003eCICERO DE OFFICIIS\u003c/big\u003e\u003c/p\u003e\r\n\r\n\u003ch2\u003eBOOK III\u003cbr /\u003e\r\n\r\nTHE CONFLICT BETWEEN THE\r\nRIGHT AND THE EXPEDIENT\u003c/h2\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\r\n\u003cp class=\"center\"\u003eLIBER TERTIUS\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e1\u003c/span\u003e I. P. Scipionem, M.\u003ca name=\"FNanchor_318\" id=\"FNanchor_318\" href=\"#Footnote_318\" class=\"fnanchor\" title=\"M. Nonius; Marce MSS.\"\u003e[265]\u003c/a\u003e fili, eum, qui primus Africanus\r\nappellatus est, dicere solitum scripsit Cato, qui\r\nfuit eius fere aequalis, numquam se minus otiosum\r\nesse, quam cum otiosus, nec minus solum, quam cum\r\nsolus esset. Magnifica vero vox et magno viro ac\r\nsapiente digna; quae declarat illum et in otio de negotiis\r\ncogitare et in solitudine secum loqui solitum,\r\nut neque cessaret umquam et interdum colloquio\r\nalterius non egeret. Ita duae res, quae languorem\r\nafferunt ceteris, illum acuebant, otium et solitudo.\r\nVellem nobis hoc idem vere dicere liceret; sed si\r\nminus imitatione tantam ingenii praestantiam consequi\r\npossumus, voluntate certe proxime accedimus;\r\nnam et a re publica forensibusque negotiis armis\r\nimpiis vique prohibiti otium persequimur et ob eam\r\ncausam urbe relicta rura peragrantes saepe soli\r\nsumus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e2\u003c/span\u003e Sed nec hoc otium cum Africani otio nec haec\r\nsolitudo cum illa comparanda est. Ille enim requiescens\r\na rei publicae pulcherrimis muneribus otium\r\nsibi sumebat aliquando et e\u003ca name=\"FNanchor_319\" id=\"FNanchor_319\" href=\"#Footnote_319\" class=\"fnanchor\" title=\"e c, Edd.; a a; not in B H b.\"\u003e[266]\u003c/a\u003e coetu hominum frequentiaque\r\ninterdum tamquam in portum se in solitudinem\r\nrecipiebat, nostrum autem otium negotii\r\ninopia, non requiescendi studio constitutum est.\r\nExstincto enim senatu deletisque iudiciis quid est\r\nquod dignum nobis aut in curia aut in foro agere\r\npossimus? \u003cspan class=\"pn\"\u003e3\u003c/span\u003e Ita, qui in maxima celebritate atque in\r\noculis civium quondam vixerimus, nunc fugientes\r\nconspectum sceleratorum, quibus omnia redundant,\r\nabdimus nos, quantum licet, et saepe soli sumus. Sed\r\nquia sic ab hominibus doctis accepimus, non solum\r\nex malis eligere minima oportere, sed etiam excerpere\r\nex his ipsis,\u003ca name=\"FNanchor_320\" id=\"FNanchor_320\" href=\"#Footnote_320\" class=\"fnanchor\" title=\"ex his ipsis c, Edd.; ex his a; ex ipsis B H b.\"\u003e[267]\u003c/a\u003e si quid inesset boni, propterea et\r\notio fruor, non illo quidem, quo debebat is,\u003ca name=\"FNanchor_321\" id=\"FNanchor_321\" href=\"#Footnote_321\" class=\"fnanchor\" title=\"debebat is c, Edd.; debeat B H b; debeat is corr. in debeat a.\"\u003e[268]\u003c/a\u003e qui\r\nquondam peperisset otium civitati, nec eam solitudinem\r\nlanguere patior, quam mihi affert necessitas,\r\nnon voluntas.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e4\u003c/span\u003e Quamquam Africanus maiorem laudem meo iudicio\r\nassequebatur. Nulla enim eius ingenii monumenta\r\nmandata litteris, nullum opus otii, nullum solitudinis\r\nmunus exstat; ex quo intellegi debet illum mentis\r\nagitatione investigationeque earum rerum, quas\r\ncogitando consequebatur, nec otiosum nec solum\r\numquam fuisse; nos autem, qui non tantum roboris\r\nhabemus, ut cogitatione tacita a\u003ca name=\"FNanchor_322\" id=\"FNanchor_322\" href=\"#Footnote_322\" class=\"fnanchor\" title=\"a c, Edd.; not in B H a b.\"\u003e[269]\u003c/a\u003e solitudine abstrahamur,\r\nad hanc scribendi operam omne studium\r\ncuramque convertimus. Itaque plura brevi tempore\r\neversa quam multis annis stante re publica scripsimus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\r\n\u003cspan class=\"pb\"\u003e[271]\u003c/span\u003e\r\n\u003cp class=\"center\"\u003eBOOK III\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePreface: Scipio and Cicero.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.1\"\u003e1\u003c/span\u003e I. Cato, who was of about the same years, Marcus,\r\nmy son, as that Publius Scipio who first bore the\r\nsurname of Africanus, has given us the statement\r\nthat Scipio used to say that he was never less\r\nidle than when he had nothing to do and never less\r\nlonely than when he was alone. An admirable\r\nsentiment, in truth, and becoming to a great and\r\nwise man. It shows that even in his leisure hours\r\nhis thoughts were occupied with public business and\r\nthat he used to commune with himself when alone;\r\nand so not only was he never unoccupied, but he\r\nsometimes had no need for company. The two\r\nconditions, then, that prompt others to idleness\u0026mdash;leisure\r\nand solitude\u0026mdash;only spurred him on. I wish\r\nI could say the same of myself and say it truly. But\r\nif by imitation I cannot attain to such excellence of\r\ncharacter, in aspiration, at all events, I approach it as\r\nnearly as I can; for as I am kept by force of armed\r\ntreason away from practical politics and from my\r\npractice at the bar, I am now leading a life of leisure.\r\nFor that reason I have left the city and, wandering in\r\nthe country from place to place, I am often alone.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.2\"\u003e2\u003c/span\u003e But I should not compare this leisure of mine\r\nwith that of Africanus, nor this solitude with his.\r\nFor he, to find leisure from his splendid services\r\nto his country, used to take a vacation now and then\r\nand to retreat from the assemblies and the throngs\r\nof men into solitude, as into a haven of rest. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe orator\u0027s retirement.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But\r\n\u003cspan class=\"pb\"\u003e[273]\u003c/span\u003e\r\nmy leisure is forced upon me by want of public\r\nbusiness, not prompted by any desire for repose.\r\nFor now that the senate has been abolished and the\r\ncourts have been closed, what is there, in keeping with\r\nmy self-respect, that I can do either in the senate-chamber\r\nor in the forum? \u003cspan class=\"pn\" id=\"III.3\"\u003e3\u003c/span\u003e So, although I once\r\nlived amid throngs of people and in the greatest\r\npublicity, I am now shunning the sight of the miscreants\r\nwith whom the world abounds and withdrawing\r\nfrom the public eye as far as I may, and I\r\nam often alone. But I have learned from philosophers\r\nthat among evils one ought not only to choose\r\nthe least, but also to extract even from these any\r\nelement of good that they may contain. For that\r\nreason, I am turning my leisure to account\u0026mdash;though\r\nit is not such repose as the man should be entitled\r\nto who once brought the state repose from civil\r\nstrife\u0026mdash;and I am not letting this solitude, which\r\nnecessity and not my will imposes on me, find me idle.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.4\"\u003e4\u003c/span\u003e And yet, in my judgment, Africanus earned the\r\nhigher praise. For no literary monuments of his\r\ngenius have been published, we have no work produced\r\nin his leisure hours, no product of his solitude.\r\nFrom this fact we may safely infer that, because of\r\nthe activity of his mind and the study of those problems\r\nto which he used to direct his thought, he\r\nwas never unoccupied, never lonely. But I have\r\nnot strength of mind enough by means of silent\r\nmeditation to forget my solitude; and so I have\r\nturned all my attention and endeavour to this kind\r\nof literary work. I have, accordingly, written more\r\nin this short time since the downfall of the republic\r\nthan I did in the course of many years, while the\r\nrepublic stood.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e5\u003c/span\u003e II. Sed cum tota philosophia, mi Cicero, frugifera\r\net fructuosa nec ulla pars eius inculta ac deserta sit,\r\ntum nullus feracior in ea locus est nec uberior\u003ca name=\"FNanchor_323\" id=\"FNanchor_323\" href=\"#Footnote_323\" class=\"fnanchor\" title=\"uberior c, Edd.; uerior B H a b.\"\u003e[270]\u003c/a\u003e quam\r\nde officiis, a quibus constanter honesteque vivendi\r\npraecepta ducuntur. Quare, quamquam a Cratippo\r\nnostro, principe huius memoriae philosophorum, haec\r\nte assidue audire atque accipere confido, tamen conducere\r\narbitror talibus aures tuas vocibus undique\r\ncircumsonare, nec eas, si fieri possit, quicquam aliud\r\naudire. \u003cspan class=\"pn\"\u003e6\u003c/span\u003e Quod cum omnibus est faciendum, qui\r\nvitam honestam ingredi cogitant, tum haud scio an\r\nnemini potius quam tibi; sustines enim non parvam\r\nexspectationem imitandae industriae nostrae, magnam\r\nhonorum, non nullam fortasse nominis. Suscepisti\r\nonus praeterea grave et Athenarum et Cratippi; ad\r\nquos cum tamquam ad mercaturam bonarum artium\r\nsis profectus, inanem redire turpissimum est dedecorantem\r\net urbis auctoritatem et magistri. Quare,\r\nquantum coniti animo potes, quantum labore contendere,\r\nsi discendi labor est potius quam voluptas,\r\ntantum fac ut efficias neve committas, ut, cum\u003ca name=\"FNanchor_324\" id=\"FNanchor_324\" href=\"#Footnote_324\" class=\"fnanchor\" title=\"ut, cum c, Edd.; ut ne, cum B H a b.\"\u003e[271]\u003c/a\u003e\r\nomnia suppeditata sint a nobis, tute tibi defuisse\r\nvideare.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed haec hactenus; multa enim saepe ad te\r\ncohortandi gratia scripsimus; nunc ad reliquam\r\npartem propositae divisionis revertamur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e7\u003c/span\u003e Panaetius igitur, qui sine controversia de officiis\r\naccuratissime disputavit, quemque nos correctione\r\nquadam adhibita potissimum secuti sumus, tribus\r\ngeneribus propositis, in quibus deliberare homines et\r\nconsultare de officio solerent, uno, cum dubitarent,\r\nhonestumne id esset, de quo ageretur, an turpe,\r\naltero, utilene esset an inutile, tertio, si id, quod\r\nspeciem haberet honesti, pugnaret cum eo, quod\r\nutile videretur, quo modo ea discerni oporteret, de\r\nduobus generibus primis tribus libris explicavit, de\r\ntertio autem genere deinceps se scripsit dicturum nec\r\nexsolvit id, quod promiserat. \u003cspan class=\"pn\"\u003e8\u003c/span\u003e Quod eo magis miror,\r\nquia scriptum a discipulo eius Posidonio est triginta\r\nannis vixisse Panaetium, posteaquam illos libros\r\nedidisset. Quem locum miror a Posidonio breviter\r\nesse tactum in quibusdam commentariis, praesertim\r\ncum scribat nullum esse locum in tota philosophia\r\ntam necessarium.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e9\u003c/span\u003e Minime vero assentior iis, qui negant eum locum\r\na Panaetio praetermissum, sed consulto relictum, nec\r\nomnino scribendum fuisse, quia numquam posset\r\nutilitas cum honestate pugnare. De quo alterum\r\npotest habere dubitationem, adhibendumne fuerit\r\nhoc genus, quod in divisione Panaeti tertium est, an\r\nplane omittendum, alterum dubitari non potest, quin\r\na Panaetio susceptum sit, sed relictum. Nam qui e\r\ndivisione tripertita duas partes absolverit, huic\r\nnecesse est restare tertiam; praeterea in extremo\r\nlibro tertio de hac parte pollicetur se deinceps esse\r\ndicturum. \u003cspan class=\"pn\"\u003e10\u003c/span\u003e Accedit eodem testis locuples Posidonius,\r\nqui etiam scribit in quadam epistula P. Rutilium\r\nRufum dicere solere, qui Panaetium audierat, ut\r\nnemo pictor esset inventus, qui in Coa Venere eam\r\npartem, quam Apelles inchoatam reliquisset, absolveret\r\n(oris enim pulchritudo reliqui corporis imitandi\r\nspem auferebat), sic ea, quae Panaetius praetermisisset\r\n[et non perfecisset]\u003ca name=\"FNanchor_325\" id=\"FNanchor_325\" href=\"#Footnote_325\" class=\"fnanchor\" title=\"et non perfecisset MSS.; del. Muretus; bracketed by Edd.\"\u003e[272]\u003c/a\u003e propter eorum, quae perfecisset,\r\npraestantiam neminem persecutum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eYoung Cicero admonished to diligence in his studies.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[275]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"III.5\"\u003e5\u003c/span\u003e II. But, my dear Cicero, while the whole field of\r\nphilosophy is fertile and productive and no portion\r\nof it barren and waste, still no part is richer or more fruitful\r\nthan that which deals with moral duties; for\r\nfrom these are derived the rules for leading a consistent\r\nand moral life. And therefore, although\r\nyou are, as I trust, diligently studying and profiting\r\nby these precepts under the direction of our friend\r\nCratippus, the foremost philosopher of the present\r\nage, I still think it well that your ears should be\r\ndinned with such precepts from every side and that,\r\nif it could be, they should hear nothing else.\r\n\u003cspan class=\"pn\" id=\"III.6\"\u003e6\u003c/span\u003e These precepts must be laid to heart by all who\r\nlook forward to a career of honour, and I am\r\ninclined to think that no one needs them more than\r\nyou. For you will have to fulfil the eager anticipation\r\nthat you will imitate my industry, the confident\r\nexpectation that you will emulate my course of political\r\nhonours, and the hope that you will, perhaps, rival my\r\nname and fame. You have, besides, incurred a heavy\r\nresponsibility on account of Athens and Cratippus:\r\nfor since you have gone to them for the purchase,\r\nas it were, of a store of liberal culture, it would be\r\na great discredit to you to return empty-handed,\r\nthereby disgracing the high reputation of the city\r\nand of your master. Therefore, put forth the best\r\nmental effort of which you are capable; work as\r\nhard as you can (if learning is work rather than\r\npleasure); do your very best to succeed; and do not,\r\nwhen I have put all the necessary means at your\r\ndisposal, allow it to be said that you have failed to\r\ndo your part.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut enough of this. For I have written again\r\nand again for your encouragement. Let us now\r\n\u003cspan class=\"pb\"\u003e[277]\u003c/span\u003e\r\nreturn to the remaining section of our subject as\r\noutlined.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003ePanaetius on Moral Duties.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.7\"\u003e7\u003c/span\u003e Panaetius, then, has given us what is unquestionably\r\nthe most thorough discussion of moral duties\r\nthat we have, and I have followed him in the main\u0026mdash;but\r\nwith slight modifications. He classifies under\r\nthree general heads the ethical problems which\r\npeople are accustomed to consider and weigh: first,\r\nthe question whether the matter in hand is morally\r\nright or morally wrong; second, whether it is expedient\r\nor inexpedient; third, how a decision ought\r\nto be reached, in case that which has the appearance\r\nof being morally right clashes with that which seems\r\nto be expedient. He has treated the first two heads\r\nat length in three books; but while he has stated\r\nthat he meant to discuss the third head in its proper\r\nturn, he has never fulfilled his promise. \u003cspan class=\"pn\" id=\"III.8\"\u003e8\u003c/span\u003e And I\r\nwonder the more at this, because Posidonius, a pupil\r\nof his, records that Panaetius was still alive thirty\r\nyears after he published those three books. And I\r\nam surprised that Posidonius has but briefly touched\r\nupon this subject in certain memoirs of his, and\r\nespecially, as he states that there is no other topic in\r\nthe whole range of philosophy so essentially important\r\nas this.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eWhy Panaetius omitted the \"Conflict\" of the moral and the expedient.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.9\"\u003e9\u003c/span\u003e Now, I cannot possibly accept the view of those\r\nwho say that that point was not overlooked but purposely\r\nomitted by Panaetius, and that it was not one\r\nthat ever needed discussion, because there never can\r\nbe such a thing as a conflict between expediency and\r\nmoral rectitude. But with regard to this assertion,\r\nthe one point may admit of doubt\u0026mdash;whether that\r\nquestion which is third in Panaetius\u0027s classification\r\nought to have been included or omitted altogether;\r\n\u003cspan class=\"pb\"\u003e[279]\u003c/span\u003e\r\nbut the other point is not open to debate\u0026mdash;that it\r\nwas included in Panaetius\u0027s plan but left unwritten.\r\nFor if a writer has finished two divisions of a threefold\r\nsubject, the third must necessarily remain for\r\nhim to do. Besides, he promises at the close of the\r\nthird book that he will discuss this division also in its\r\nproper turn. \u003cspan class=\"pn\" id=\"III.10\"\u003e10\u003c/span\u003e We have also in Posidonius a competent\r\nwitness to the fact. He writes in one of his\r\nletters that Publius Rutilius Rufus, who also was a\r\npupil of Panaetius\u0027s, used to say that \"as no painter\r\nhad been found to complete that part of the Venus of\r\nCos which Apelles had left unfinished (for the beauty\r\nof her face made hopeless any attempt adequately to\r\nrepresent the rest of the figure), so no one, because\r\nof the surpassing excellence of what Panaetius did\r\ncomplete, would venture to supply what he had left\r\nundone.\"\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e11\u003c/span\u003e III. Quam ob rem de iudicio Panaeti dubitari non\r\npotest; rectene autem hanc tertiam partem ad exquirendum\r\nofficium adiunxerit an secus, de eo fortasse\r\ndisputari potest. Nam, sive honestum solum\r\nbonum est, ut Stoicis placet, sive, quod honestum\r\nest, id ita summum bonum est, quem ad modum\r\nPeripateticis vestris videtur, ut omnia ex altera parte\r\ncollocata vix minimi momenti instar habeant, dubitandum\r\nnon est, quin numquam possit utilitas cum\r\nhonestate contendere. Itaque accepimus Socratem\r\nexsecrari solitum eos, qui primum haec natura cohaerentia\r\nopinione distraxissent. Cui quidem ita sunt\r\nStoici assensi, ut et, quicquid honestum esset, id\r\nutile esse censerent nec utile quicquam, quod non\r\nhonestum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e12\u003c/span\u003e Quodsi is esset Panaetius, qui virtutem propterea\r\ncolendam diceret, quod ea efficiens utilitatis esset,\r\nut ii, qui res expetendas vel voluptate vel indolentia\r\nmetiuntur, liceret ei dicere utilitatem aliquando\r\ncum honestate pugnare; sed cum sit is, qui id solum\r\nbonum iudicet, quod honestum sit, quae autem huic\r\nrepugnent specie quadam utilitatis, eorum neque\r\naccessione meliorem vitam fieri nec decessione\r\npeiorem, non videtur debuisse eius modi deliberationem\r\nintroducere, in qua, quod utile videretur,\r\ncum eo, quod honestum est, compararetur. \u003cspan class=\"pn\"\u003e13\u003c/span\u003e Etenim\r\nquod summum bonum a Stoicis dicitur, convenienter\r\nnaturae vivere, id habet hanc, ut opinor, sententiam:\r\ncum virtute congruere semper, cetera autem, quae\r\nsecundum naturam essent, ita legere, si ea virtuti\r\nnon repugnarent. Quod cum ita sit, putant quidam\r\nhanc comparationem non recte introductam, nec\r\nomnino de eo genere quicquam praecipiendum fuisse.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque\u003ca name=\"FNanchor_326\" id=\"FNanchor_326\" href=\"#Footnote_326\" class=\"fnanchor\" title=\"Atque MSS., Bt.1, Müller, Heine; atqui Fleckeisen, Bt.2, Ed.\"\u003e[273]\u003c/a\u003e illud quidem honestum, quod proprie\r\nvereque dicitur, id in sapientibus est solis neque a\r\nvirtute divelli umquam potest; in iis autem, in quibus\r\nsapientia perfecta non est, ipsum illud quidem\r\nperfectum honestum nullo modo, similitudines\r\nhonesti esse possunt. \u003cspan class=\"pn\"\u003e14\u003c/span\u003e Haec enim officia, de\r\nquibus his libris disputamus, media Stoici appellant;\r\nea communia sunt et late patent; quae et ingenii\r\nbonitate multi assequuntur et progressione discendi.\r\nIllud autem officium, quod rectum idem appellant,\r\nperfectum atque absolutum est et, ut idem dicunt,\r\nomnes numeros habet nec praeter sapientem cadere\r\nin quemquam potest. \u003cspan class=\"pn\"\u003e15\u003c/span\u003e Cum autem aliquid actum\r\nest, in quo media officia compareant,\u003ca name=\"FNanchor_327\" id=\"FNanchor_327\" href=\"#Footnote_327\" class=\"fnanchor\" title=\"compareant Anemoecius, Edd.; comparant B H a b; appareant c; comparent p.\"\u003e[274]\u003c/a\u003e id cumulate\r\nvidetur esse perfectum, propterea quod volgus, quid\r\nabsit a perfecto, non fere intellegit; quatenus autem\r\nintellegit, nihil putat praetermissum; quod idem\u003ca name=\"FNanchor_328\" id=\"FNanchor_328\" href=\"#Footnote_328\" class=\"fnanchor\" title=\"idem Nonius, Müller, Heine; autem B H a b; item c, Bt.\"\u003e[275]\u003c/a\u003e in\r\npoematis, in picturis usu venit in aliisque compluribus,\r\nut delectentur imperiti laudentque ea, quae laudanda\r\nnon sint, ob eam, credo, causam, quod insit in\r\niis\u003ca name=\"FNanchor_329\" id=\"FNanchor_329\" href=\"#Footnote_329\" class=\"fnanchor\" title=\"iis Baiter, Müller, Heine; his B H a b; hijs c.\"\u003e[276]\u003c/a\u003e aliquid probi, quod capiat ignaros, qui quidem,\u003ca name=\"FNanchor_330\" id=\"FNanchor_330\" href=\"#Footnote_330\" class=\"fnanchor\" title=\"qui quidem many MSS., Bt.1, Müller; qui idem B H a b c; qui [idem] Bt.2, Heine.\"\u003e[277]\u003c/a\u003e\r\nquid in una quaque re vitii sit, nequeant iudicare; itaque,\r\ncum sunt docti a peritis, desistunt facile sententia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe conflict between Expediency and Moral Rectitude only apparent.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.11\"\u003e11\u003c/span\u003e III. In regard to Panaetius\u0027s real intentions,\r\ntherefore, no doubt can be entertained. But\r\nwhether he was or was not justified in adding this\r\nthird division to the inquiry about duty may, perhaps,\r\nbe a matter for debate. For whether moral\r\ngoodness is the only good, as the Stoics believe, or\r\nwhether, as your Peripatetics think, moral goodness\r\nis in so far the highest good that everything else\r\ngathered together into the opposing scale would\r\nhave scarcely the slightest weight, it is beyond\r\nquestion that expediency can never conflict with\r\nmoral rectitude. And so, we have heard, Socrates\r\nused to pronounce a curse upon those who first drew\r\na conceptual distinction between things naturally\r\ninseparable. With this doctrine the Stoics are in\r\nagreement in so far as they maintain that if anything\r\n\u003cspan class=\"pb\"\u003e[281]\u003c/span\u003e\r\nis morally right, it is expedient, and if anything is\r\nnot morally right, it is not expedient.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.12\"\u003e12\u003c/span\u003e But if Panaetius were the sort of man to say that\r\nvirtue is worth cultivating only because it is productive\r\nof advantage, as do certain philosophers who\r\nmeasure the desirableness of things by the standard\r\nof pleasure or of absence of pain, he might argue that\r\nexpediency sometimes clashes with moral rectitude.\r\nBut since he is a man who judges that the morally\r\nright is the only good, and that those things which\r\ncome in conflict with it have only the appearance of\r\nexpediency and cannot make life any better by their\r\npresence nor any worse by their absence, it follows\r\nthat he ought not to have raised a question involving\r\nthe weighing of what seems expedient against\r\nwhat is morally right. \u003cspan class=\"pn\" id=\"III.13\"\u003e13\u003c/span\u003e Furthermore, when the\r\nStoics speak of the supreme good as \"living conformably\r\nto nature,\" they mean, as I take it, something\r\nlike this: that we are always to be in accord with\r\nvirtue, and from all other things that may be in\r\nharmony with nature to choose only such as are not\r\nincompatible with virtue. This being so, some\r\npeople are of the opinion that it was not right to\r\nintroduce this counterbalancing of right and expediency\r\nand that no practical instruction should have\r\nbeen given on this question at all.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd yet moral goodness, in the true and proper\r\nsense of the term, is the exclusive possession of the\r\nwise and can never be separated from virtue; but\r\nthose who have not perfect wisdom cannot possibly\r\nhave perfect moral goodness, but only a semblance\r\nof it. \u003cspan class=\"pn\" id=\"III.14\"\u003e14\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe \"absolute\" and the \"mean.\"\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e And indeed these duties under discussion in\r\nthese books the Stoics call \"mean duties\"\u003ca name=\"FNanchor_333\" id=\"FNanchor_333\" href=\"#Footnote_333\" class=\"fnanchor\" title=\"See note on I, 8.\"\u003e[BB]\u003c/a\u003e; they are a\r\ncommon possession and have wide application; and\r\n\u003cspan class=\"pb\"\u003e[283]\u003c/span\u003e\r\nmany people attain to the knowledge of them through\r\nnatural goodness of heart and through advancement\r\nin learning. But that duty which those same Stoics call\r\n\"right\" is perfect and absolute and \"satisfies all the\r\nnumbers,\"\u003ca name=\"FNanchor_334\" id=\"FNanchor_334\" href=\"#Footnote_334\" class=\"fnanchor\" title=\"I.e., fills all the requirements of absolute perfection–an allusion to the Pythagorean doctrine that specific numbers stand for perfection of specific kinds; \u0027absolute duty\u0027 combines them all.\"\u003e[BC]\u003c/a\u003e as that same school says, and is attainable\r\nby none except the wise man. \u003cspan class=\"pn\" id=\"III.15\"\u003e15\u003c/span\u003e On the other hand,\r\nwhen some act is performed in which we see \"mean\"\r\nduties manifested, that is generally regarded as\r\nfully perfect, for the reason that the common crowd\r\ndoes not, as a rule, comprehend how far it falls short of\r\nreal perfection; but as far as their comprehension\r\ndoes go, they think there is no deficiency. This same\r\nthing ordinarily occurs in the estimation of poems,\r\npaintings, and a great many other works of art:\r\nordinary people enjoy and praise things that do not\r\ndeserve praise. The reason for this, I suppose, is\r\nthat those productions have some point of excellence\r\nwhich catches the fancy of the uneducated, because\r\nthese have not the ability to discover the points of\r\nweakness in any particular piece of work before\r\nthem. And so, when they are instructed by experts,\r\nthey readily abandon their former opinion.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eIV. Haec igitur officia, de quibus his libris disserimus,\r\nquasi secunda quaedam honesta esse dicunt,\r\nnon sapientium modo propria, sed cum omni hominum\r\ngenere communia. \u003cspan class=\"pn\"\u003e16\u003c/span\u003e Itaque iis omnes, in quibus\r\nest virtutis indoles, commoventur. Nec vero, cum\r\nduo Decii aut duo Scipiones fortes viri commemorantur,\r\naut cum Fabricius [aut Aristides]\u003ca name=\"FNanchor_331\" id=\"FNanchor_331\" href=\"#Footnote_331\" class=\"fnanchor\" title=\"aut Aristides (Aristidesve p) MSS., Lactantius; bracketed by J. M. Heusinger, Edd.\"\u003e[278]\u003c/a\u003e iustus\r\nnominatur, aut ab illis fortitudinis aut ab hoc\u003ca name=\"FNanchor_332\" id=\"FNanchor_332\" href=\"#Footnote_332\" class=\"fnanchor\" title=\"hoc Lactantius, Edd., his MSS.\"\u003e[279]\u003c/a\u003e iustitiae\r\ntamquam a sapiente petitur exemplum; nemo enim\r\nhorum sic sapiens, ut sapientem volumus intellegi, nec\r\nii, qui sapientes habiti et nominati, M. Cato et C.\r\nLaelius, sapientes fuerunt, ne illi quidem septem,\r\nsed ex mediorum officiorum frequentia similitudinem\r\nquandam gerebant speciemque sapientium.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e17\u003c/span\u003e Quocirca nec id, quod vere honestum est, fas est\r\ncum utilitatis repugnantia comparari, nec id, quod\r\ncommuniter appellamus honestum, quod colitur ab\r\niis, qui bonos se viros haberi volunt, cum emolumentis\r\numquam est comparandum, tamque id honestum,\r\nquod in nostram intellegentiam cadit, tuendum\r\nconservandumque nobis est quam illud, quod proprie\r\ndicitur vereque est honestum, sapientibus; aliter\r\nenim teneri non potest, si qua ad virtutem est facta\r\nprogressio.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed haec quidem de iis, qui conservatione officiorum\r\nexistimantur boni.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e18\u003c/span\u003e Qui autem omnia metiuntur emolumentis et commodis\r\nneque ea volunt praeponderari honestate, ii\r\nsolent in deliberando honestum cum eo, quod utile\r\nputant, comparare, boni viri non solent. Itaque\r\nexistimo Panaetium, cum dixerit homines solere in\r\nhac comparatione dubitare, hoc ipsum sensisse, quod\r\ndixerit, \"solere\" modo, non etiam \"oportere.\" Etenim\r\nnon modo pluris putare, quod utile videatur, quam\r\nquod honestum sit,\u003ca name=\"FNanchor_335\" id=\"FNanchor_335\" href=\"#Footnote_335\" class=\"fnanchor\" title=\"sit c, Bt.2, Müller; not in B H a b, Bt.1; est Heine.\"\u003e[280]\u003c/a\u003e sed etiam haec inter se comparare\r\net in his addubitare turpissimum est.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuid ergo est, quod non numquam dubitationem\r\nafferre soleat considerandumque videatur? Credo,\r\nsi quando dubitatio accidit, quale sit id, de quo consideretur.\r\n\u003cspan class=\"pn\"\u003e19\u003c/span\u003e Saepe enim tempore fit, ut, quod turpe\r\nplerumque haberi soleat, inveniatur non esse turpe;\r\nexempli causa ponatur aliquid, quod pateat latius:\r\nQuod potest maius esse\u003ca name=\"FNanchor_336\" id=\"FNanchor_336\" href=\"#Footnote_336\" class=\"fnanchor\" title=\"esse c, Edd.; not in B H a b.\"\u003e[281]\u003c/a\u003e scelus quam non modo\r\nhominem, sed etiam familiarem hominem occidere?\r\nNum igitur se astrinxit scelere, si qui tyrannum\r\noccidit quamvis familiarem? Populo quidem Romano\r\nnon videtur, qui ex omnibus praeclaris factis illud\r\npulcherrimum existimat. Vicit ergo utilitas honestatem?\r\nImmo vero honestas utilitatem secuta est.\u003ca name=\"FNanchor_337\" id=\"FNanchor_337\" href=\"#Footnote_337\" class=\"fnanchor\" title=\"utilitatem secuta est MSS., Müller, Heine; utilitatem; honestatem utilitas secuta est Baiter, Ed.\"\u003e[282]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003eItaque, ut sine ullo errore diiudicare possimus, si\r\nquando cum illo, quod honestum intellegimus, pugnare\r\nid videbitur, quod appellamus utile, formula\r\nquaedam constituenda est; quam si sequemur in\r\ncomparatione rerum, ab officio numquam recedemus.\r\n\u003cspan class=\"pn\"\u003e20\u003c/span\u003e Erit autem haec formula Stoicorum rationi disciplinaeque\r\nmaxime consentanea; quam quidem his libris\r\npropterea sequimur, quod, quamquam et a veteribus\r\nAcademicis et a Peripateticis vestris, qui quondam\r\nidem erant, qui Academici, quae honesta sunt, anteponuntur\r\niis, quae videntur utilia, tamen splendidius\r\nhaec ab eis disseruntur,\u003ca name=\"FNanchor_338\" id=\"FNanchor_338\" href=\"#Footnote_338\" class=\"fnanchor\" title=\"disseruntur certain MSS., C. Lange and Fr. Fabricius, Müller, Heine; disserentur MSS., Bt.\"\u003e[283]\u003c/a\u003e quibus, quicquid honestum\r\nest, idem utile videtur nec utile quicquam, quod non\r\nhonestum, quam ab iis,\u003ca name=\"FNanchor_339\" id=\"FNanchor_339\" href=\"#Footnote_339\" class=\"fnanchor\" title=\"iis Edd.; his (hijs c) MSS.\"\u003e[284]\u003c/a\u003e quibus et honestum aliquid\r\nnon utile et utile\u003ca name=\"FNanchor_340\" id=\"FNanchor_340\" href=\"#Footnote_340\" class=\"fnanchor\" title=\"et honestum … et utile Lambinus, Bt.2, Müller, Heine, et honestum … aut utile B H a b; aut honestum … aut utile c, Bt.1.\"\u003e[285]\u003c/a\u003e non honestum. Nobis autem\r\nnostra Academia magnam licentiam dat, ut, quodcumque\r\nmaxime probabile occurrat, id nostro iure\r\nliceat defendere. Sed redeo ad formulam.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eAbsolute goodness and imperfect humanity.\u003c/div\u003e\r\n\r\n\u003cp\u003eIV. The performance of the duties, then, which I\r\nam discussing in these books, is called by the Stoics\r\na sort of second-grade moral goodness, not the peculiar\r\nproperty of their wise men, but shared by them with all\r\nmankind. \u003cspan class=\"pn\" id=\"III.16\"\u003e16\u003c/span\u003e Accordingly, such duties appeal to all men\r\nwho have a natural disposition to virtue. And when\r\nthe two Decii or the two Scipios are mentioned as\r\n\"brave men\" or Fabricius [or Aristides] is called \"the\r\njust,\" it is not at all that the former are quoted as\r\nperfect models of courage or the latter as a perfect\r\nmodel of justice, as if we had in one of them the\r\nideal \"wise man.\" For no one of them was wise in\r\n\u003cspan class=\"pb\"\u003e[285]\u003c/span\u003e\r\nthe sense in which we wish to have \"wise\" understood;\r\nneither were Marcus Cato and Gaius Laelius wise,\r\nthough they were so considered and were surnamed\r\n\"the wise.\" Not even the famous Seven were\r\n\"wise.\" But because of their constant observance of\r\n\"mean\" duties they bore a certain semblance and\r\nlikeness to wise men.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.17\"\u003e17\u003c/span\u003e For these reasons it is unlawful either to weigh\r\ntrue morality against conflicting expediency, or\r\ncommon morality, which is cultivated by those who\r\nwish to be considered good men, against what\r\nis profitable; but we every-day people must observe\r\nand live up to that moral right which comes\r\nwithin the range of our comprehension as jealously\r\nas the truly wise men have to observe and live up\r\nto that which is morally right in the technical and\r\ntrue sense of the word. For otherwise we cannot\r\nmaintain such progress as we have made in the\r\ndirection of virtue.\u003c/p\u003e\r\n\r\n\u003cp\u003eSo much for those who have won a reputation for\r\nbeing good men by their careful observance of duty.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMoral rectitude and apparent expediency.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.18\"\u003e18\u003c/span\u003e Those, on the other hand, who measure everything\r\nby a standard of profits and personal advantage\r\nand refuse to have these outweighed by considerations\r\nof moral rectitude are accustomed, in considering\r\nany question, to weigh the morally right against\r\nwhat they think the expedient; good men are not.\r\nAnd so I believe that when Panaetius stated that\r\npeople were accustomed to hesitate to do such\r\nweighing, he meant precisely what he said\u0026mdash;merely\r\nthat \"such was their custom,\" not that such was\r\ntheir duty. And he gave it no approval; for it is\r\nmost immoral to think more highly of the apparently\r\nexpedient than of the morally right, or even to set\r\n\u003cspan class=\"pb\"\u003e[287]\u003c/span\u003e\r\nthese over against each other and to hesitate to\r\nchoose between them.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eOccasion for doubt.\u003c/div\u003e\r\n\r\n\u003cp\u003eWhat, then, is it that may sometimes give room\r\nfor a doubt and seem to call for consideration? It\r\nis, I believe, when a question arises as to the character\r\nof an action under consideration. \u003cspan class=\"pn\" id=\"III.19\"\u003e19\u003c/span\u003e For it often\r\nhappens, owing to exceptional circumstances, that\r\nwhat is accustomed under ordinary circumstances to\r\nbe considered morally wrong is found not to be\r\nmorally wrong. For the sake of illustration, let us\r\nassume some particular case that admits of wider\r\napplication: what more atrocious crime can there be\r\nthan to kill a fellow-man, and especially an intimate\r\nfriend? But if anyone kills a tyrant\u0026mdash;be he never\r\nso intimate a friend\u0026mdash;he has not laden his soul with\r\nguilt, has he? The Roman People, at all events, are\r\nnot of that opinion; for of all glorious deeds they\r\nhold such an one to be the most noble. Has expediency,\r\nthen, prevailed over moral rectitude? Not at\r\nall; moral rectitude has gone hand in hand with\r\nexpediency.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eNeed of a rule for guidance.\u003c/div\u003e\r\n\r\n\u003cp\u003eSome general rule, therefore, should be laid down\r\nto enable us to decide without error, whenever\r\nwhat we call the expedient seems to clash with what\r\nwe feel to be morally right; and if we follow that\r\nrule in comparing courses of conduct, we shall never\r\nswerve from the path of duty. \u003cspan class=\"pn\" id=\"III.20\"\u003e20\u003c/span\u003e That rule, moreover,\r\nshall be in perfect harmony with the Stoics\u0027\r\nsystem and doctrines. It is their teachings that\r\nI am following in these books, and for this\r\nreason: the older Academicians and your Peripatetics\r\n(who were once the same as the Academicians)\r\ngive what is morally right the preference over\r\nwhat seems expedient; and yet the discussion of\r\n\u003cspan class=\"pb\"\u003e[289]\u003c/span\u003e\r\nthese problems, if conducted by those who consider\r\nwhatever is morally right also expedient and nothing\r\nexpedient that is not at the same time morally right,\r\nwill be more illuminating than if conducted by those\r\nwho think that something not expedient may be\r\nmorally right and that something not morally right\r\nmay be expedient. But our New Academy allows\r\nus wide liberty, so that it is within my right to\r\ndefend any theory that presents itself to me as most\r\nprobable. But to return to my rule.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e21\u003c/span\u003e V. Detrahere igitur alteri aliquid et hominem\r\nhominis incommodo suum commodum augere magis\r\nest contra naturam quam mors, quam paupertas,\r\nquam dolor, quam cetera, quae possunt aut corpori\r\naccidere aut rebus externis. Nam principio tollit\r\nconvictum humanum et societatem. Si enim sic\r\nerimus affecti, ut propter suum quisque emolumentum\r\nspoliet aut violet alterum, disrumpi necesse est,\r\neam quae maxime est secundum naturam, humani\r\ngeneris societatem. \u003cspan class=\"pn\"\u003e22\u003c/span\u003e Ut, si unum quodque membrum\r\nsensum hunc haberet, ut posse putaret se\r\nvalere, si proximi membri valetudinem ad se traduxisset,\r\ndebilitari et interire totum corpus necesse\r\nesset, sic, si unus quisque nostrum ad se rapiat commoda\r\naliorum detrahatque, quod cuique possit,\r\nemolumenti sui gratia, societas hominum et communitas\r\nevertatur necesse est. Nam sibi ut quisque\r\nmalit, quod ad usum vitae pertineat, quam alteri\r\nacquirere, concessum est non repugnante natura,\r\nillud natura non patitur, ut aliorum spoliis nostras\r\nfacultates, copias, opes augeamus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e23\u003c/span\u003e Neque vero hoc solum natura, id est iure gentium,\r\nsed etiam legibus populorum, quibus in singulis civitatibus\r\nres publica continetur, eodem modo constitutum\r\nest, ut non liceat sui commodi causa nocere\r\nalteri; hoc enim spectant leges, hoc volunt, incolumem\r\nesse civium coniunctionem; quam qui dirimunt,\r\neos morte, exsilio, vinclis, damno coërcent.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque hoc multo magis efficit ipsa naturae ratio,\r\nquae est lex divina et humana; cui parere qui velit\r\n(omnes autem parebunt, qui secundum naturam volent\r\nvivere), numquam committet, ut alienum appetat\r\net id, quod alteri detraxerit, sibi adsumat.\r\n\u003cspan class=\"pn\"\u003e24\u003c/span\u003e Etenim multo magis est secundum naturam excelsitas\r\nanimi et magnitudo itemque comitas, iustitia,\r\nliberalitas quam voluptas, quam vita, quam divitiae;\r\nquae quidem contemnere et pro nihilo ducere comparantem\r\ncum utilitate communi magni animi et\r\nexcelsi est. [Detrahere autem de altero sui commodi\r\ncausa magis est contra naturam quam mors,\r\nquam dolor, quam cetera generis eiusdem.]\u003ca name=\"FNanchor_341\" id=\"FNanchor_341\" href=\"#Footnote_341\" class=\"fnanchor\" title=\"Detrahere … generis eiusdem MSS.; bracketed by Baiter, Edd.\"\u003e[286]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e25\u003c/span\u003e Itemque magis est secundum naturam pro omnibus\r\ngentibus, si fieri possit, conservandis aut iuvandis\r\nmaximos labores molestiasque suscipere imitantem\r\nHerculem illum, quem hominum fama beneficiorum\r\nmemor in concilio caelestium collocavit, quam vivere\r\nin solitudine non modo sine ullis molestiis, sed etiam\r\nin maximis voluptatibus abundantem omnibus copiis,\r\nut excellas etiam pulchritudine et viribus.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuocirca optimo quisque et splendidissimo ingenio\r\nlonge illam vitam huic anteponit. Ex quo\r\nefficitur hominem naturae oboedientem homini\r\nnocere non posse.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e26\u003c/span\u003e Deinde, qui alterum violat, ut ipse aliquid commodi\r\nconsequatur, aut nihil existimat se facere contra\r\nnaturam aut magis fugiendam\u003ca name=\"FNanchor_342\" id=\"FNanchor_342\" href=\"#Footnote_342\" class=\"fnanchor\" title=\"fugiendam b, Ed.; fugienda B H a c.\"\u003e[287]\u003c/a\u003e censet mortem,\r\npaupertatem, dolorem, amissionem etiam liberorum,\r\npropinquorum, amicorum quam facere cuiquam\r\niniuriam. Si nihil existimat contra naturam fieri\r\nhominibus violandis, quid cum eo disseras, qui\r\nomnino hominem ex homine tollat? sin fugiendum\r\nid quidem censet, sed\u003ca name=\"FNanchor_343\" id=\"FNanchor_343\" href=\"#Footnote_343\" class=\"fnanchor\" title=\"sed c, Edd.; et B H a b.\"\u003e[288]\u003c/a\u003e multo illa peiora, mortem,\r\npaupertatem, dolorem, errat in eo, quod ullum aut\r\ncorporis aut fortunae vitium vitiis animi gravius\r\nexistimat.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eWrongful gains are against the laws:\u003cbr /\u003e\r\n(1) of nature,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.21\"\u003e21\u003c/span\u003e V. Well then, for a man to take something from\r\nhis neighbour and to profit by his neighbour\u0027s loss is\r\nmore contrary to nature than is death or poverty or\r\npain or anything else that can affect either our person\r\nor our property. For, in the first place, injustice\r\nis fatal to social life and fellowship between man\r\nand man. For if we are so disposed that each, to\r\ngain some personal profit, will defraud or injure his\r\nneighbour, then those bonds of human society, which\r\nare most in accord with nature\u0027s laws, must of\r\nnecessity be broken. \u003cspan class=\"pn\" id=\"III.22\"\u003e22\u003c/span\u003e Suppose, by way of comparison,\r\nthat each one of our bodily members should conceive\r\nthis idea and imagine that it could be strong\r\nand well if it should draw off to itself the health and\r\nstrength of its neighbouring member, the whole\r\nbody would necessarily be enfeebled and die; so, if\r\neach one of us should seize upon the property of his\r\nneighbours and take from each whatever he could\r\nappropriate to his own use, the bonds of human\r\nsociety must inevitably be annihilated. For, without\r\nany conflict with nature\u0027s laws, it is granted that\r\neverybody may prefer to secure for himself rather\r\nthan for his neighbour what is essential for the conduct\r\nof life; but nature\u0027s laws do forbid us to increase\r\n\u003cspan class=\"pb\"\u003e[291]\u003c/span\u003e\r\nour means, wealth, and resources by despoiling\r\nothers.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) of nations,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.23\"\u003e23\u003c/span\u003e But this principle is established not by nature\u0027s\r\nlaws alone (that is, by the common rules of equity),\r\nbut also by the statutes of particular communities, in\r\naccordance with which in individual states the public\r\ninterests are maintained. In all these it is with one\r\naccord ordained that no man shall be allowed for the\r\nsake of his own advantage to injure his neighbour.\r\nFor it is to this that the laws have regard; this is\r\ntheir intent, that the bonds of union between citizens\r\nshould not be impaired; and any attempt to\r\ndestroy these bonds is repressed by the penalty of\r\ndeath, exile, imprisonment, or fine.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) of gods and men.\u003c/div\u003e\r\n\r\n\u003cp\u003eAgain, this principle follows much more effectually\r\ndirectly from the Reason which is in Nature, which\r\nis the law of gods and men. If anyone will hearken\r\nto that voice (and all will hearken to it who wish to\r\nlive in accord with nature\u0027s laws), he will never be\r\nguilty of coveting anything that is his neighbour\u0027s\r\nor of appropriating to himself what he has taken\r\nfrom his neighbour. \u003cspan class=\"pn\" id=\"III.24\"\u003e24\u003c/span\u003e Then, too, loftiness and greatness\r\nof spirit, and courtesy, justice, and generosity\r\nare much more in harmony with nature than are\r\nselfish pleasure, riches, and life itself; but it requires\r\na great and lofty spirit to despise these latter and\r\ncount them as naught, when one weighs them over\r\nagainst the common weal. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eSelf-seeking \u003ci\u003evs.\u003c/i\u003e self-sacrifice.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e [But for anyone to rob\r\nhis neighbour for his own profit is more contrary to\r\nnature than death, pain, and the like.]\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.25\"\u003e25\u003c/span\u003e In like manner it is more in accord with nature\r\nto emulate the great Hercules and undergo the\r\ngreatest toil and trouble for the sake of aiding or\r\nsaving the world, if possible, than to live in seclusion,\r\n\u003cspan class=\"pb\"\u003e[293]\u003c/span\u003e\r\nnot only free from all care, but revelling in pleasures\r\nand abounding in wealth, while excelling others\r\nalso in beauty and strength. Thus Hercules denied\r\nhimself and underwent toil and tribulation for the\r\nworld, and, out of gratitude for his services, popular\r\nbelief has given him a place in the council of the\r\ngods.\u003c/p\u003e\r\n\r\n\u003cp\u003eThe better and more noble, therefore, the character\r\nwith which a man is endowed, the more does he\r\nprefer the life of service to the life of pleasure.\r\nWhence it follows that man, if he is obedient to\r\nnature, cannot do harm to his fellow-man.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.26\"\u003e26\u003c/span\u003e Finally, if a man wrongs his neighbour to gain\r\nsome advantage for himself, he must either imagine\r\nthat he is not acting in defiance of nature or he\r\nmust believe that death, poverty, pain, or even the\r\nloss of children, kinsmen, or friends, is more to be\r\nshunned than an act of injustice against another.\r\nIf he thinks he is not violating the laws of nature,\r\nwhen he wrongs his fellow-men, how is one to argue\r\nwith the individual who takes away from man all\r\nthat makes him man? But if he believes that while\r\nsuch a course should be avoided, the other alternatives\r\nare much worse\u0026mdash;namely, death, poverty, pain\u0026mdash;he\r\nis mistaken in thinking that any ills affecting\r\neither his person or his property are more serious\r\nthan those affecting his soul.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eVI. Ergo unum debet esse omnibus propositum,\r\nut eadem sit utilitas unius cuiusque et universorum;\r\nquam si ad se quisque rapiet, dissolvetur omnis\r\nhumana consortio.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e27\u003c/span\u003e Atque etiam, si hoc natura praescribit, ut homo\r\nhomini, quicumque sit, ob eam ipsam causam, quod\r\nis homo sit, consultum velit, necesse est secundum\r\neandem naturam omnium utilitatem esse communem.\r\nQuod si ita est, una continemur omnes et\r\neadem lege naturae, idque ipsum si ita est, certe\r\nviolare alterum naturae lege prohibemur. Verum\r\nautem primum; verum igitur extremum. \u003cspan class=\"pn\"\u003e28\u003c/span\u003e Nam illud\r\nquidem absurdum est, quod quidam dicunt, parenti\r\nse aut fratri nihil detracturos sui commodi causa,\r\naliam rationem esse civium reliquorum. Hi sibi\r\nnihil iuris, nullam societatem communis utilitatis\r\ncausa statuunt esse cum civibus, quae sententia\r\nomnem societatem distrahit civitatis.\u003c/p\u003e\r\n\r\n\u003cp\u003eQui autem civium rationem dicunt habendam,\r\nexternorum negant, ii\u003ca name=\"FNanchor_344\" id=\"FNanchor_344\" href=\"#Footnote_344\" class=\"fnanchor\" title=\"ii Bt., Ed.; hi B a b; hii H; hij c.\"\u003e[289]\u003c/a\u003e dirimunt communem humani\r\ngeneris societatem: qua sublata beneficentia, liberalitas,\r\nbonitas, iustitia funditus tollitur; quae qui\r\ntollunt, etiam adversus deos immortales impii iudicandi\r\nsunt. Ab iis enim constitutam inter homines\r\nsocietatem evertunt, cuius societatis artissimum vinculum\r\nest magis arbitrari esse contra naturam hominem\r\nhomini detrahere sui commodi causa quam omnia\r\nincommoda subire vel externa vel corporis …\r\nvel etiam ipsius animi, quae vacent iustitia\u003ca name=\"FNanchor_345\" id=\"FNanchor_345\" href=\"#Footnote_345\" class=\"fnanchor\" title=\"quae vacent iustitia MSS., Ed., Heine; quae vacent iniustitia cod. Ubaldini, Bt.1; quae non v. iustitia O.\"\u003e[290]\u003c/a\u003e; haec\r\nenim una virtus omnium est domina et regina virtutum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e29\u003c/span\u003e Forsitan quispiam dixerit: Nonne igitur sapiens,\r\nsi fame ipse conficiatur, abstulerit cibum alteri homini\r\nad nullam rem utili? [Minime vero; non enim\r\nmihi est vita mea utilior quam animi talis affectio,\r\nneminem ut violem commodi mei gratia.]\u003ca name=\"FNanchor_347\" id=\"FNanchor_347\" href=\"#Footnote_347\" class=\"fnanchor\" title=\"Bracketed by Unger, Edd.\"\u003e[291]\u003c/a\u003e Quid? si\r\nPhalarim, crudelem tyrannum et immanem, vir bonus,\r\nne ipse frigore conficiatur, vestitu spoliare possit,\r\nnonne faciat?\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e30\u003c/span\u003e Haec ad iudicandum sunt facillima. Nam, si\r\nquid ab homine ad nullam partem utili utilitatis\r\ntuae causa detraxeris, inhumane feceris contraque\r\nnaturae legem; sin autem is tu sis, qui multam\r\nutilitatem rei publicae atque hominum societati, si in\r\nvita remaneas, afferre possis, si quid ob eam causam\r\nalteri detraxeris, non sit reprehendendum. Sin\r\nautem id non sit eius modi, suum cuique incommodum\r\nferendum est potius quam de alterius commodis\r\ndetrahendum. Non igitur magis est contra naturam\r\nmorbus aut egestas aut quid eius modi quam detractio\r\natque appetitio alieni, sed communis utilitatis derelictio\r\ncontra naturam est; est enim iniusta. \u003cspan class=\"pn\"\u003e31\u003c/span\u003e Itaque\r\nlex ipsa naturae, quae utilitatem hominum conservat\r\net continet, decernet profecto, ut ab homine inerti\r\natque inutili ad sapientem, bonum, fortem virum\r\ntransferantur res ad vivendum necessariae, qui si\r\nocciderit, multum de communi utilitate detraxerit,\r\nmodo hoc ita faciat, ut ne ipse de se bene existimans\r\nseseque diligens hanc causam habeat ad iniuriam.\r\nIta semper officio fungetur utilitati consulens hominum\r\net ei, quam saepe commemoro, humanae\r\nsocietati.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e32\u003c/span\u003e Nam quod ad Phalarim attinet, perfacile iudicium\r\nest. Nulla est enim societas nobis cum tyrannis, et\r\npotius summa distractio est, neque est contra naturam\r\nspoliare eum, si possis, quem est honestum necare,\r\natque hoc omne genus pestiferum atque impium ex\r\nhominum communitate exterminandum est. Etenim,\r\nut membra quaedam amputantur, si et ipsa sanguine\r\net tamquam spiritu carere coeperunt et nocent\r\nreliquis partibus corporis, sic ista in figura hominis\r\nferitas et immanitas beluae a communi tamquam\r\nhumanitatis corpore\u003ca name=\"FNanchor_348\" id=\"FNanchor_348\" href=\"#Footnote_348\" class=\"fnanchor\" title=\"humanitatis corpore Muret, cod. Guelf., Ed., Bt., Heine; humanitate corporis MSS., Müller; Unger strikes out corporis.\"\u003e[292]\u003c/a\u003e segreganda est.\u003c/p\u003e\r\n\r\n\u003cp\u003eHuius generis quaestiones sunt omnes eae, in\r\nquibus ex tempore officium exquiritur.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe interest of society is the interest of the individual.\u003c/div\u003e\r\n\r\n\u003cp\u003eVI. This, then, ought to be the chief end of all\r\nmen, to make the interest of each individual and of\r\nthe whole body politic identical. For if the individual\r\nappropriates to selfish ends what should be\r\ndevoted to the common good, all human fellowship\r\nwill be destroyed.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.27\"\u003e27\u003c/span\u003e And further, if nature ordains that one man shall\r\n\u003cspan class=\"pb\"\u003e[295]\u003c/span\u003e\r\ndesire to promote the interests of a fellow-man,\r\nwhoever he may be, just because he is a fellow-man,\r\nthen it follows, in accordance with that same nature,\r\nthat there are interests that all men have in common.\r\nAnd if this is true, we are all subject to one\r\nand the same law of nature; and if this also is true,\r\nwe are certainly forbidden by nature\u0027s law to wrong\r\nour neighbour. Now the first assumption is true;\r\ntherefore the conclusion is likewise true. \u003cspan class=\"pn\" id=\"III.28\"\u003e28\u003c/span\u003e For that\r\nis an absurd position which is taken by some people,\r\nwho say that they will not rob a parent or a brother\r\nfor their own gain, but that their relation to the\r\nrest of their fellow-citizens is quite another thing.\r\nSuch people contend in essence that they are bound\r\nto their fellow-citizens by no mutual obligations,\r\nsocial ties, or common interests. This attitude\r\ndemolishes the whole structure of civil society.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eBetter endure any loss than wrong a fellow man for gain.\u003c/div\u003e\r\n\r\n\u003cp\u003eOthers again who say that regard should be had\r\nfor the rights of fellow-citizens, but not of foreigners,\r\nwould destroy the universal brotherhood of mankind;\r\nand when this is annihilated, kindness,\r\ngenerosity, goodness, and justice must utterly\r\nperish; and those who work all this destruction\r\nmust be considered as wickedly rebelling against\r\nthe immortal gods. For they uproot the fellowship\r\nwhich the gods have established between human\r\nbeings, and the closest bond of this fellowship is\r\nthe conviction that it is more repugnant to nature\r\nfor man to rob a fellow-man for his own gain than\r\nto endure all possible loss, whether to his property\r\nor to his person … or even to his very soul\u0026mdash;so far\r\nas these losses are not concerned with justice\u003ca name=\"FNanchor_346\" id=\"FNanchor_346\" href=\"#Footnote_346\" class=\"fnanchor\" title=\"I.e., there are no circumstances of loss or gain that can warrant a violation of justice.\"\u003e[BD]\u003c/a\u003e; for\r\nthis virtue is the sovereign mistress and queen of\r\nall the virtues.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[297]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"III.29\"\u003e29\u003c/span\u003e But, perhaps, some one may say: \"Well, then,\r\nsuppose a wise man were starving to death, might\r\nhe not take the bread of some perfectly useless\r\nmember of society?\" [Not at all; for my life is not\r\nmore precious to me than that temper of soul which\r\nwould keep me from doing wrong to anybody for my\r\nown advantage.] \"Or again; supposing a righteous\r\nman were in a position to rob the cruel and inhuman\r\ntyrant Phalaris of clothing, might he not do it to\r\nkeep himself from freezing to death?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.30\"\u003e30\u003c/span\u003e These cases are very easy to decide. For if merely\r\nfor one\u0027s own benefit one were to take something away\r\nfrom a man, though he were a perfectly worthless\r\nfellow, it would be an act of meanness and contrary\r\nto nature\u0027s law. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe interests of society must decide about exceptions.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But suppose one would be able,\r\nby remaining alive, to render signal service to the\r\nstate and to human society\u0026mdash;if from that motive one\r\nshould take something from another, it would not\r\nbe a matter for censure. But if such is not the case,\r\neach one must bear his own burden of distress rather\r\nthan rob a neighbour of his rights. We are not to\r\nsay, therefore, that sickness or want or any evil of\r\nthat sort is more repugnant to nature than to covet\r\nand to appropriate what is one\u0027s neighbour\u0027s; but we\r\ndo maintain that disregard of the common interests\r\nis repugnant to nature; for it is unjust. \u003cspan class=\"pn\" id=\"III.31\"\u003e31\u003c/span\u003e And therefore\r\nnature\u0027s law itself, which protects and conserves\r\nhuman interests, will surely determine that a man\r\nwho is wise, good, and brave, should in emergency\r\nhave the necessaries of life transferred to him from\r\na person who is idle and worthless; for the good\r\nman\u0027s death would be a heavy loss to the common\r\nweal; only let him beware that self-esteem and\r\nself-love do not find in such a transfer of possessions\r\n\u003cspan class=\"pb\"\u003e[299]\u003c/span\u003e\r\na pretext for wrong-doing. But thus guided in his\r\ndecision, the good man will always perform his duty,\r\npromoting the general interests of human society on\r\nwhich I am so fond of dwelling.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eNo duty due to a tyrant.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.32\"\u003e32\u003c/span\u003e As for the case of Phalaris, a decision is quite\r\nsimple: we have no ties of fellowship with a tyrant,\r\nbut rather the bitterest feud; and it is not opposed\r\nto nature to rob, if one can, a man whom it is morally\r\nright to kill;\u0026mdash;nay, all that pestilent and abominable\r\nrace should be exterminated from human society.\r\nAnd this may be done by proper measures; for as\r\ncertain members are amputated, if they show signs\r\nthemselves of being bloodless and virtually lifeless\r\nand thus jeopardize the health of the other parts of\r\nthe body, so those fierce and savage monsters in\r\nhuman form should be cut off from what may be\r\ncalled the common body of humanity.\u003c/p\u003e\r\n\r\n\u003cp\u003eOf this sort are all those problems in which we\r\nhave to determine what moral duty is, as it varies\r\nwith varying circumstances.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e33\u003c/span\u003e VII. Eius modi igitur credo res Panaetium persecuturum\r\nfuisse, nisi aliqui casus aut occupatio eius\r\nconsilium peremisset. Ad quas ipsas consultationes\r\nsuperioribus libris satis multa praecepta sunt, ex\r\nquibus\u003ca name=\"FNanchor_349\" id=\"FNanchor_349\" href=\"#Footnote_349\" class=\"fnanchor\" title=\"superioribus … ex quibus Walker, Bt.2, Ed.; ex superioribus … quibus MSS., Bt.1; superioribus … quibus, Heine.\"\u003e[293]\u003c/a\u003e perspici possit, quid sit propter turpitudinem\r\nfugiendum, quid sit, quod idcirco fugiendum non sit,\r\nquod omnino turpe non sit.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed quoniam operi inchoato, prope tamen absoluto\r\ntamquam fastigium imponimus, ut geometrae solent\r\nnon omnia docere, sed postulare, ut quaedam sibi\r\nconcedantur, quo facilius, quae volunt, explicent, sic\r\nego a te postulo, mi Cicero, ut mihi concedas, si\r\npotes, nihil praeter id, quod honestum sit, propter\r\nse esse expetendum. Sin hoc non licet per Cratippum,\r\nat illud certe dabis, quod honestum sit, id esse\r\nmaxime propter se expetendum. Mihi utrumvis\r\nsatis est et tum hoc, tum illud probabilius videtur\r\nnec praeterea quicquam probabile.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e34\u003c/span\u003e Ac primum in hoc Panaetius defendendus est,\r\nquod non utilia cum honestis pugnare aliquando\r\nposse dixerit (neque enim ei fas erat), sed ea, quae\r\nviderentur utilia. Nihil vero utile, quod non idem\r\nhonestum, nihil honestum, quod non idem utile sit,\r\nsaepe testatur negatque ullam pestem maiorem in\r\nvitam hominum invasisse quam eorum opinionem,\r\nqui ista distraxerint. Itaque, non ut aliquando\r\nanteponeremus utilia honestis, sed ut ea sine errore\r\ndiiudicaremus, si quando incidissent,\u003ca name=\"FNanchor_352\" id=\"FNanchor_352\" href=\"#Footnote_352\" class=\"fnanchor\" title=\"ea … incidissent MSS., Bt.1, Heine, Ed.; eam [repugnantiam] … incidisset Unger, Bt.2.\"\u003e[294]\u003c/a\u003e induxit eam,\r\nquae videretur esse, non quae esset, repugnantiam.\r\nHanc igitur partem relictam explebimus nullis\r\nadminiculis, sed, ut dicitur, Marte nostro. Neque\r\nenim quicquam est de hac parte post Panaetium\r\nexplicatum, quod quidem mihi probaretur, de iis,\r\nquae in manus meas venerunt.\u003ca name=\"FNanchor_353\" id=\"FNanchor_353\" href=\"#Footnote_353\" class=\"fnanchor\" title=\"venerunt Manutius, Edd.; venerint MSS.\"\u003e[295]\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"III.33\"\u003e33\u003c/span\u003e VII. It is subjects of this sort that I believe\r\nPanaetius would have followed up, had not some\r\naccident or business interfered with his design. For\r\nthe elucidation of these very questions there are in\r\nhis former books rules in plenty, from which one\r\ncan learn what should be avoided because of its immorality\r\nand what does not have to be avoided for\r\nthe reason that it is not immoral at all.\u003c/p\u003e\r\n\r\n\u003cp\u003eWe are now putting the capstone, as it were, upon\r\nour structure, which is unfinished to be sure, but still\r\nalmost completed; and as mathematicians make a\r\npractice of not demonstrating every proposition but\r\nrequire that certain axioms be assumed as true, in\r\norder more easily to explain their meaning, so, my\r\n\u003cspan class=\"pb\"\u003e[301]\u003c/span\u003e\r\ndear Cicero, I ask you to assume with me, if you can,\r\nthat nothing is worth the seeking for its own sake\r\nexcept what is morally right. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eMoral Right the only good or the chief good.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But if Cratippus\u003ca name=\"FNanchor_350\" id=\"FNanchor_350\" href=\"#Footnote_350\" class=\"fnanchor\" title=\"As a Peripatetic, Cratippus insisted that there was natural good as well as moral good; thus health, honour, etc., were good and worth seeking for their own sake, though in less degree than virtue. But the Stoics (and Cicero is now speaking as a Stoic) called all those other blessings not \u0027good\u0027 nor \u0027worth seeking for their own sake,\u0027 but \u0027indifferent.\u0027\"\u003e[BE]\u003c/a\u003e does\r\nnot permit this assumption, you will still grant this\r\nat least\u0026mdash;that what is morally right is the object\r\nmost worth the seeking for its own sake. Either\r\nalternative is sufficient for my purposes; first the one\r\nand then the other seems to me the more probable;\r\nand besides these, there is no other alternative that\r\nseems probable at all.\u003ca name=\"FNanchor_351\" id=\"FNanchor_351\" href=\"#Footnote_351\" class=\"fnanchor\" title=\"With this he waves aside, without even the honour of mentioning them, the Epicureans, Cyrenaics, etc.\"\u003e[BF]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eVindication of Panaetius: nothing can be expedient that is not morally right.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.34\"\u003e34\u003c/span\u003e In the first place, I must undertake the defence\r\nof Panaetius on this point; for he has said not that\r\nthe truly expedient could under certain circumstances\r\nclash with the morally right (for he could\r\nnot have said that conscientiously\u003ca name=\"FNanchor_354\" id=\"FNanchor_354\" href=\"#Footnote_354\" class=\"fnanchor\" title=\"Because he was a Stoic.\"\u003e[BG]\u003c/a\u003e), but only that\r\nwhat \u003cem\u003eseemed\u003c/em\u003e expedient could do so. For he often\r\nbears witness to the fact that nothing is really expedient\r\nthat is not at the same time morally right,\r\nand nothing morally right that is not at the same\r\ntime expedient; and he says that no greater curse\r\nhas ever assailed human life than the doctrine of\r\nthose who have separated these two conceptions. And\r\nso he introduced an apparent, not a real, conflict\r\nbetween them, not to the end that we should under\r\ncertain circumstances give the expedient preference\r\nover the moral, but that, in case they ever should get\r\nin each other\u0027s way, we might decide between them\r\nwithout uncertainty. This part, therefore, which\r\nwas passed over by Panaetius, I will carry to completion\r\nwithout any auxiliaries, but fighting my own\r\nbattle, as the saying is. For of all that has been\r\nworked out on this line since the time of Panaetius,\r\nnothing that has come into my hands is at all satisfactory\r\nto me.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e35\u003c/span\u003e VIII. Cum igitur aliqua species utilitatis obiecta\r\nest, commoveri necesse est; sed si, cum animum\r\nattenderis, turpitudinem videas adiunctam ei rei,\r\nquae speciem utilitatis attulerit, tum non utilitas\r\nrelinquenda est, sed intellegendum, ubi turpitudo\r\nsit, ibi utilitatem esse non posse. Quodsi nihil est\r\ntam contra naturam quam turpitudo (recta enim et\r\nconvenientia et constantia natura desiderat aspernaturque\r\ncontraria) nihilque tam secundum naturam\r\nquam utilitas, certe in eadem re utilitas et turpitudo\u003ca name=\"FNanchor_355\" id=\"FNanchor_355\" href=\"#Footnote_355\" class=\"fnanchor\" title=\"re utilitas et turp. c, Edd.; re utili turpitudo B H a b.\"\u003e[296]\u003c/a\u003e\r\nesse non potest.\u003c/p\u003e\r\n\r\n\u003cp\u003eItemque, si ad honestatem nati sumus eaque aut\r\nsola expetenda est, ut Zenoni visum est, aut certe\r\nomni pondere gravior habenda quam reliqua omnia,\r\nquod Aristoteli placet, necesse est, quod honestum\r\nsit, id esse aut solum aut summum bonum; quod\r\nautem bonum, id certe utile: ita, quicquid honestum,\r\nid utile.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e36\u003c/span\u003e Quare error hominum non proborum, cum aliquid,\r\nquod utile visum est, arripuit, id continuo secernit\r\nab honesto. Hinc sicae, hinc venena, hinc falsa\r\ntestamenta nascuntur, hinc furta, peculatus, expilationes\r\ndireptionesque sociorum et civium, hinc opum\r\nnimiarum, potentiae non ferendae, postremo etiam\r\nin liberis civitatibus regnandi exsistunt cupiditates,\r\nquibus nihil nec taetrius nec foedius excogitari potest.\r\nEmolumenta enim rerum fallacibus iudiciis vident,\r\npoenam non dico legum, quam saepe perrumpunt,\r\nsed ipsius turpitudinis, quae acerbissima est, non\r\nvident.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e37\u003c/span\u003e Quam ob rem hoc quidem deliberantium genus\r\npellatur e medio (est enim totum sceleratum et impium),\r\nqui deliberant, utrum id sequantur, quod\r\nhonestum esse videant, an se scientes scelere contaminent;\r\nin ipsa enim dubitatione facinus inest,\r\netiamsi ad id non pervenerint. Ergo ea deliberanda\r\nomnino non sunt, in quibus est turpis ipsa deliberatio.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque etiam ex omni deliberatione celandi et occultandi\r\nspes opinioque removenda est. Satis enim\r\nnobis, si modo in philosophia aliquid profecimus,\r\npersuasum esse debet, si omnes deos hominesque\r\ncelare possimus, nihil tamen avare, nihil iniuste,\r\nnihil libidinose, nihil incontinenter esse faciendum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eExpediency and immorality incompatible.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[303]\u003c/span\u003e\r\n\u003cspan class=\"pn\" id=\"III.35\"\u003e35\u003c/span\u003e VIII. Now when we meet with expediency in\r\nsome specious form or other, we cannot help being\r\ninfluenced by it. But if upon closer inspection one\r\nsees that there is some immorality connected with\r\nwhat presents the appearance of expediency, then\r\none is not necessarily to sacrifice expediency but\r\nto recognize that there can be no expediency where\r\nthere is immorality. But if there is nothing so\r\nrepugnant to nature as immorality (for nature\r\ndemands right and harmony and consistency and\r\nabhors their opposites), and if nothing is so\r\nthoroughly in accord with nature as expediency,\r\nthen surely expediency and immorality cannot coexist\r\nin one and the same object.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe morally right is also expedient.\u003c/div\u003e\r\n\r\n\u003cp\u003eAgain: if we are born for moral rectitude and if\r\nthat is either the only thing worth seeking, as Zeno\r\nthought, or at least to be esteemed as infinitely outweighing\r\neverything else, as Aristotle holds, then it\r\nnecessarily follows that the morally right is either\r\nthe sole good or the supreme good. Now, that\r\nwhich is good is certainly expedient; consequently,\r\nthat which is morally right is also expedient.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe evils resulting from contrary view.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.36\"\u003e36\u003c/span\u003e Thus it is the error of men who are not strictly\r\nupright to seize upon something that seems to be\r\nexpedient and straightway to dissociate that from\r\nthe question of moral right. To this error the\r\nassassin\u0027s dagger, the poisoned cup, the forged wills\r\nowe their origin; this gives rise to theft, embezzlement\r\nof public funds, exploitation and plundering\r\nof provincials and citizens; this engenders also the\r\nlust for excessive wealth, for despotic power, and\r\nfinally for making oneself king even in the midst of\r\na free people; and anything more atrocious or repulsive\r\nthan such a passion cannot be conceived. For\r\n\u003cspan class=\"pb\"\u003e[305]\u003c/span\u003e\r\nwith a false perspective they see the material rewards\r\nbut not the punishment\u0026mdash;I do not mean the penalty\r\nof the law, which they often escape, but the heaviest\r\npenalty of all, their own demoralization.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.37\"\u003e37\u003c/span\u003e Away, then, with questioners of this sort (for\r\ntheir whole tribe is wicked and ungodly), who stop\r\nto consider whether to pursue the course which they\r\nsee is morally right or to stain their hands with what\r\nthey know is crime. For there is guilt in their very\r\ndeliberation, even though they never reach the performance\r\nof the deed itself. Those actions, therefore,\r\nshould not be considered at all, the mere consideration\r\nof which is itself morally wrong.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMoral rectitude and secret sin.\u003c/div\u003e\r\n\r\n\u003cp\u003eFurthermore, in any such consideration we must\r\nbanish any vain hope and thought that our action\r\nmay be covered up and kept secret. For if we have\r\nonly made some real progress in the study of philosophy,\r\nwe ought to be quite convinced that, even\r\nthough we may escape the eyes of gods and men,\r\nwe must still do nothing that savours of greed\r\nor of injustice, of lust or of intemperance.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cdiv class=\"sidenote\"\u003eRep. II, 359 C\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e38\u003c/span\u003e IX. Hinc ille Gyges inducitur a Platone, qui, cum\r\nterra discessisset magnis quibusdam imbribus, descendit\r\nin illum hiatum aëneumque equum, ut ferunt\r\nfabulae, animadvertit, cuius in lateribus fores essent;\r\nquibus apertis corpus hominis mortui vidit magnitudine\r\ninvisitata\u003ca name=\"FNanchor_356\" id=\"FNanchor_356\" href=\"#Footnote_356\" class=\"fnanchor\" title=\"invisitata B H1, Edd.; inusitata H2 a b c.\"\u003e[297]\u003c/a\u003e anulumque aureum in digito; quem\r\nut detraxit, ipse induit (erat autem regius pastor),\r\ntum in concilium se pastorum recepit. Ibi cum\r\npalam eius anuli ad palmam converterat, a nullo\r\nvidebatur, ipse autem omnia videbat; idem rursus\r\nvidebatur, cum in locum anulum inverterat. Itaque\r\nhac opportunitate anuli usus reginae stuprum intulit\r\neaque adiutrice regem dominum interemit, sustulit,\r\nquos obstare arbitrabatur, nec in his eum facinoribus\r\nquisquam potuit videre. Sic repente anuli beneficio\r\nrex exortus est Lydiae.\u003c/p\u003e\r\n\r\n\u003cp\u003eHunc igitur ipsum anulum si habeat sapiens,\r\nnihilo\u003ca name=\"FNanchor_357\" id=\"FNanchor_357\" href=\"#Footnote_357\" class=\"fnanchor\" title=\"ni(c)hilo c, Edd.; nihil B H a b.\"\u003e[298]\u003c/a\u003e plus sibi licere putet peccare, quam si non\r\nhaberet\u003ca name=\"FNanchor_358\" id=\"FNanchor_358\" href=\"#Footnote_358\" class=\"fnanchor\" title=\"peccare … haberet MSS.; bracketed by Madv., Bt.\"\u003e[299]\u003c/a\u003e; honesta enim bonis viris, non occulta\r\nquaeruntur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e39\u003c/span\u003e Atque hoc loco philosophi quidam, minime mali\r\nilli quidem, sed non satis acuti, fictam et commenticiam\r\nfabulam prolatam dicunt a Platone; quasi vero\r\nille aut factum id esse aut fieri potuisse defendat!\r\nHaec est vis huius anuli et huius exempli: si nemo\r\nsciturus, nemo ne suspicaturus quidem sit, cum\r\naliquid divitiarum, potentiae, dominationis, libidinis\r\ncausa feceris, si id dis hominibusque futurum sit\r\nsemper ignotum, sisne facturus. Negant id fieri\r\nposse. Nequaquam\u003ca name=\"FNanchor_359\" id=\"FNanchor_359\" href=\"#Footnote_359\" class=\"fnanchor\" title=\"nequaquam Manutius, Bt., Ed., Heine; quamquam (and yet it is possible) MSS., Müller.\"\u003e[300]\u003c/a\u003e potest id quidem; sed quaero,\r\nquod negant posse, id si posset, quidnam facerent.\r\nUrguent rustice sane; negant enim posse et in eo\r\nperstant; hoc verbum quid valeat, non vident. Cum\r\nenim quaerimus, si celare possint, quid facturi sint,\r\nnon quaerimus, possintne celare, sed tamquam tormenta\r\nquaedam adhibemus, ut, si responderint se\r\nimpunitate proposita facturos, quod expediat, facinorosos\r\nse esse fateantur, si negent, omnia turpia per\r\nse ipsa fugienda esse concedant.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed iam ad propositum revertamur.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe story of Gyges and his ring.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.38\"\u003e38\u003c/span\u003e IX. By way of illustrating this truth Plato introduces\r\nthe familiar story of Gyges: Once upon a time\r\nthe earth opened in consequence of heavy rains;\r\nGyges went down into the chasm and saw, so the story\r\ngoes, a horse of bronze; in its side was a door. On\r\nopening this door he saw the body of a dead man of\r\nenormous size with a gold ring upon his finger. He\r\nremoved this and put it on his own hand and then\r\nrepaired to an assembly of the shepherds, for he was\r\na shepherd of the king. As often as he turned the\r\nbezel of the ring inwards toward the palm of his\r\nhand, he became invisible to every one, while he\r\nhimself saw everything; but as often as he turned\r\n\u003cspan class=\"pb\"\u003e[307]\u003c/span\u003e\r\nit back to its proper position, he became visible\r\nagain. And so, with the advantage which the ring\r\ngave him, he debauched the queen, and with her\r\nassistance he murdered his royal master and removed\r\nall those who he thought stood in his way, without\r\nanyone\u0027s being able to detect him in his crimes.\r\nThus, by virtue of the ring, he shortly rose to be\r\nking of Lydia.\u003c/p\u003e\r\n\r\n\u003cp\u003eNow, suppose a wise man had just such a ring, he\r\nwould not imagine that he was free to do wrong any\r\nmore than if he did not have it; for good men aim\r\nto secure not secrecy but the right.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.39\"\u003e39\u003c/span\u003e And yet on this point certain philosophers, who\r\nare not at all vicious but who are not very discerning,\r\ndeclare that the story related by Plato is fictitious\r\nand imaginary. As if he affirmed that it was\r\nactually true or even possible! \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe moral of the story.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But the force of the\r\nillustration of the ring is this: if nobody were to\r\nknow or even to suspect the truth, when you do anything\r\nto gain riches or power or sovereignty or\r\nsensual gratification\u0026mdash;if your act should be hidden\r\nfor ever from the knowledge of gods and men, would\r\nyou do it? The condition, they say, is impossible.\r\nOf course it is. But my question is, if that were\r\npossible which they declare to be impossible, what,\r\npray, would one do? They press their point\r\nwith right boorish obstinacy: they assert that it is\r\nimpossible and insist upon it; they refuse to see the\r\nmeaning of my words, \"if possible.\" For when\r\nwe ask what they would do, if they could escape\r\ndetection, we are not asking whether they can escape\r\ndetection; but we put them as it were upon the rack:\r\nshould they answer that, if impunity were assured,\r\nthey would do what was most to their selfish interest,\r\n\u003cspan class=\"pb\"\u003e[309]\u003c/span\u003e\r\nthat would be a confession that they are criminally\r\nminded; should they say that they would not do\r\nso, they would be granting that all things in and of\r\nthemselves immoral should be avoided.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut let us now return to our theme.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e40\u003c/span\u003e X. Incidunt multae saepe causae, quae conturbent\r\nanimos utilitatis specie, non cum hoc deliberetur,\r\nrelinquendane sit honestas propter utilitatis magnitudinem\r\n(nam id quidem improbum est), sed illud,\r\npossitne id, quod utile videatur, fieri non turpiter.\r\nCum Collatino collegae Brutus imperium abrogabat,\r\npoterat videri facere id iniuste; fuerat enim in regibus\r\nexpellendis socius Bruti consiliorum et adiutor.\r\nCum autem consilium hoc principes cepissent, cognationem\r\nSuperbi nomenque Tarquiniorum et memoriam\r\nregni esse tollendam, quod erat utile, patriae\r\nconsulere, id erat ita honestum, ut etiam ipsi Collatino\r\nplacere deberet. Itaque utilitas valuit propter\r\nhonestatem, sine qua ne utilitas quidem esse potuisset.\u003c/p\u003e\r\n\r\n\u003cp\u003eAt in eo rege, qui urbem condidit, non item;\r\n\u003cspan class=\"pn\"\u003e41\u003c/span\u003e species enim utilitatis animum pepulit eius; cui cum\r\nvisum esset utilius solum quam cum altero regnare,\r\nfratrem interemit. Omisit his et pietatem et humanitatem,\r\nut id, quod utile videbatur neque erat,\r\nassequi posset, et tamen muri causam\u003ca name=\"FNanchor_360\" id=\"FNanchor_360\" href=\"#Footnote_360\" class=\"fnanchor\" title=\"causam c, Edd.; causa B H a b.\"\u003e[301]\u003c/a\u003e opposuit,\r\nspeciem honestatis nec probabilem nec sane idoneam.\r\nPeccavit igitur, pace vel Quirini vel Romuli dixerim.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e42\u003c/span\u003e Nec tamen nostrae nobis utilitates omittendae\r\nsunt aliisque tradendae, cum iis\u003ca name=\"FNanchor_364\" id=\"FNanchor_364\" href=\"#Footnote_364\" class=\"fnanchor\" title=\"iis Bt., Ed., Heine; his B H a b; hijs c.\"\u003e[302]\u003c/a\u003e ipsi egeamus, sed\r\nsuae cuique utilitati, quod sine alterius iniuria fiat,\r\nserviendum est. Scite Chrysippus, ut multa: \"Qui\r\nstadium,\" inquit, \"currit, eniti et contendere debet,\r\nquam maxime possit, ut vincat, supplantare eum,\r\nquicum\u003ca name=\"FNanchor_365\" id=\"FNanchor_365\" href=\"#Footnote_365\" class=\"fnanchor\" title=\"quicum MSS., Bt., Heine; quocum Ed.\"\u003e[303]\u003c/a\u003e certet, aut manu depellere nullo modo\r\ndebet; sic in vita sibi quemque petere, quod pertineat\r\nad usum, non iniquum est, alteri deripere ius\r\nnon est.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e43\u003c/span\u003e Maxime autem perturbantur officia in amicitiis,\r\nquibus et non tribuere, quod recte possis, et tribuere,\r\nquod non sit aequum, contra officium est. Sed huius\r\ngeneris totius breve et non difficile praeceptum est.\r\nQuae enim videntur utilia, honores, divitiae, voluptates,\r\ncetera generis eiusdem, haec amicitiae numquam\r\nanteponenda sunt. At neque contra rem publicam\r\nneque contra ius iurandum ac fidem amici\r\ncausa vir bonus faciet, ne si index quidem erit de\r\nipso amico; ponit enim personam amici, cum induit\r\niudicis. Tantum dabit amicitiae, ut veram amici\r\ncausam esse malit, ut orandae litis tempus, quoad\r\nper leges liceat, accommodet. \u003cspan class=\"pn\"\u003e44\u003c/span\u003e Cum vero iurato\r\nsententia dicenda erit,\u003ca name=\"FNanchor_366\" id=\"FNanchor_366\" href=\"#Footnote_366\" class=\"fnanchor\" title=\"erit Ed., Bt.2, Heine; sit MSS.; est Bt.1.\"\u003e[304]\u003c/a\u003e meminerit deum se adhibere\u003ca name=\"FNanchor_367\" id=\"FNanchor_367\" href=\"#Footnote_367\" class=\"fnanchor\" title=\"adhibere B H a, Bt., Ed.; habere b c, Lact., Müller.\"\u003e[305]\u003c/a\u003e\r\ntestem, id est, ut ego arbitror, mentem suam, qua\r\nnihil homini dedit deus ipse divinius. Itaque praeclarum\r\na maioribus accepimus morem rogandi iudicis,\r\nsi eum teneremus, \u003cspan class=\"smcap\"\u003equae salva fide facere possit\u003c/span\u003e.\r\nHaec rogatio ad ea pertinet, quae paulo ante dixi\r\nhoneste amico a iudice posse concedi; nam si omnia\r\nfacienda sint, quae amici velint, non amicitiae tales,\r\nsed coniurationes putandae sint. \u003cspan class=\"pn\"\u003e45\u003c/span\u003e Loquor autem de\r\ncommunibus amicitiis; nam in sapientibus viris perfectisque\r\nnihil potest esse tale.\u003c/p\u003e\r\n\r\n\u003cp\u003eDamonem et Phintiam Pythagoreos ferunt hoc\r\nanimo inter se fuisse, ut, cum eorum alteri Dionysius\r\ntyrannus diem necis destinavisset et is, qui morti\r\naddictus esset, paucos sibi dies commendandorum\r\nsuorum causa postulavisset, vas factus sit\u003ca name=\"FNanchor_368\" id=\"FNanchor_368\" href=\"#Footnote_368\" class=\"fnanchor\" title=\"sit Manubius, Edd.; est MSS., Nonius.\"\u003e[306]\u003c/a\u003e alter eius\r\nsistendi, ut, si ille non revertisset, moriendum esset\r\nipsi. Qui cum ad diem se recepisset, admiratus\r\neorum fidem tyrannus petivit, ut se ad amicitiam\r\ntertium ascriberent.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e46\u003c/span\u003e Cum igitur id, quod utile videtur in amicitia, cum\r\neo, quod honestum est, comparatur, iaceat utilitatis\r\nspecies, valeat honestas; cum autem in amicitia,\r\nquae honesta non sunt, postulabuntur, religio et fides\r\nanteponatur amicitiae. Sic habebitur is, quem exquirimus,\r\ndilectus officii.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eConflicts between:\u003cbr /\u003e\r\n(1) apparent Expediency and Justice,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.40\"\u003e40\u003c/span\u003e X. Many cases oftentimes arise to perplex our\r\nminds with a specious appearance of expediency: the\r\nquestion raised in these cases is not whether moral\r\nrectitude is to be sacrificed to some considerable\r\nadvantage (for that would of course be wrong), but\r\nwhether the apparent advantage can be secured\r\nwithout moral wrong. When Brutus deposed his\r\ncolleague Collatinus from the consular office, his\r\ntreatment of him might have been thought unjust;\r\nfor Collatinus had been his associate, and had helped\r\nhim with word and deed in driving out the royal\r\nfamily. But when the leading men of the state had\r\ndetermined that all the kindred of Superbus and the\r\nvery name of the Tarquins and every reminder of the\r\nmonarchy should be obliterated, then the course that\r\nwas expedient\u0026mdash;namely, to serve the country\u0027s interests\u0026mdash;was\r\nso pre-eminently right, that it was even\r\nCollatinus\u0027s own duty to acquiesce in its justice. And\r\nso expediency gained the day because of its moral\r\nlightness; for without moral rectitude there could\r\nhave been no possible expediency.\u003c/p\u003e\r\n\r\n\u003cp\u003eNot so in the case of the king\u003ca name=\"FNanchor_361\" id=\"FNanchor_361\" href=\"#Footnote_361\" class=\"fnanchor\" title=\"Romulus.\"\u003e[BH]\u003c/a\u003e who founded the\r\ncity: \u003cspan class=\"pn\" id=\"III.41\"\u003e41\u003c/span\u003e it was the specious appearance of expediency\r\nthat actuated him; and when he decided that it\r\nwas more expedient for him to reign alone than to\r\nshare the throne with another, he slew his brother.\u003ca name=\"FNanchor_362\" id=\"FNanchor_362\" href=\"#Footnote_362\" class=\"fnanchor\" title=\"Remus.\"\u003e[BI]\u003c/a\u003e\r\nHe threw to the winds his brotherly affection and his\r\nhuman feelings, to secure what seemed to him\u0026mdash;but\r\nwas not\u0026mdash;expedient; and yet in defence of his deed\r\n\u003cspan class=\"pb\"\u003e[311]\u003c/span\u003e\r\nhe offered the excuse about his wall\u0026mdash;a specious show\r\nof moral rectitude, neither reasonable nor adequate\r\nat all. He committed a crime, therefore, with due\r\nrespect to him let me say so, be he Quirinus or\r\nRomulus.\u003ca name=\"FNanchor_363\" id=\"FNanchor_363\" href=\"#Footnote_363\" class=\"fnanchor\" title=\"I.e., whether he be god or man.\"\u003e[BJ]\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) individual and general interests,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.42\"\u003e42\u003c/span\u003e And yet we are not required to sacrifice our own\r\ninterests and surrender to others what we need for\r\nourselves, but each one should consider his own\r\ninterests, as far as he may without injury to his\r\nneighbour\u0027s. \"When a man enters the foot-race,\"\r\nsays Chrysippus with his usual aptness, \"it is his\r\nduty to put forth all his strength and strive with all\r\nhis might to win; but he ought never with his foot\r\nto trip, or with his hand to foul a competitor. Thus\r\nin the stadium of life, it is not unfair for anyone to\r\nseek to obtain what is needful for his own advantage,\r\nbut he has no right to wrest it from his neighbour.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) obligations to friends and duty,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.43\"\u003e43\u003c/span\u003e It is in the case of friendships, however, that\r\nmen\u0027s conceptions of duty are most confused; for it\r\nis a breach of duty either to fail to do for a friend\r\nwhat one rightly can do, or to do for him what is\r\nnot right. But for our guidance in all such cases we\r\nhave a rule that is short and easy to master: apparent\r\nadvantages\u0026mdash;political preferment, riches, sensual\r\npleasures, and the like\u0026mdash;should never be preferred\r\nto the obligations of friendship. But an upright\r\nman will never for a friend\u0027s sake do anything in\r\nviolation of his country\u0027s interests or his oath or his\r\nsacred honour, not even if he sits as judge in a\r\nfriend\u0027s case; for he lays aside the rôle of friend\r\nwhen he assumes that of judge. Only so far will he\r\nmake concessions to friendship, that he will prefer\r\nhis friend\u0027s side to be the juster one and that he will\r\nset the time for presenting his case, as far as the\r\n\u003cspan class=\"pb\"\u003e[313]\u003c/span\u003e\r\nlaws will allow, to suit his friend\u0027s convenience.\r\n\u003cspan class=\"pn\" id=\"III.44\"\u003e44\u003c/span\u003e But when he comes to pronounce the verdict under\r\noath, he should remember that he has God as his\r\nwitness\u0026mdash;that is, as I understand it, his own conscience,\r\nthan which God himself has bestowed upon\r\nman nothing more divine. From this point of view\r\nit is a fine custom that we have inherited from our\r\nforefathers (if we were only true to it now) to appeal\r\nto the juror with this formula\u0026mdash;\"to do what he can\r\nconsistently with his sacred honour.\" This form of\r\nappeal is in keeping with what I said a moment ago\r\nwould be morally right for a judge to concede to a\r\nfriend. For supposing that we were bound to do\r\neverything that our friends desired, such relations\r\nwould have to be accounted not friendships but\r\nconspiracies. \u003cspan class=\"pn\" id=\"III.45\"\u003e45\u003c/span\u003e But I am speaking here of ordinary\r\nfriendships; for among men who are ideally wise\r\nand perfect such situations cannot arise.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eDamon and Phintias.\u003c/div\u003e\r\n\r\n\u003cp\u003eThey say that Damon and Phintias, of the Pythagorean\r\nschool, enjoyed such ideally perfect friendship,\r\nthat when the tyrant Dionysius had appointed a\r\nday for the execution of one of them, and the one\r\nwho had been condemned to death requested a few\r\ndays\u0027 respite for the purpose of putting his loved\r\nones in the care of friends, the other became surety\r\nfor his appearance, with the understanding that if\r\nhis friend did not return, he himself should be put\r\nto death. And when the friend returned on the\r\nday appointed, the tyrant in admiration for their\r\nfaithfulness begged that they would enrol him as a\r\nthird partner in their friendship.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eRules of precedence.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.46\"\u003e46\u003c/span\u003e Well then, when we are weighing what seems to\r\nbe expedient in friendship against what is morally\r\nright, let apparent expediency be disregarded and\r\n\u003cspan class=\"pb\"\u003e[315]\u003c/span\u003e\r\nmoral rectitude prevail; and when in friendship\r\nrequests are submitted that are not morally right, let\r\nconscience and scrupulous regard for the right take\r\nprecedence of the obligations of friendship. In this\r\nway we shall arrive at a proper choice between conflicting\r\nduties\u0026mdash;the subject of this part of our investigation.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXI. Sed utilitatis specie in re publica saepissime\r\npeccatur, ut in Corinthi disturbatione nostri; durius\r\netiam Athenienses, qui sciverunt, ut Aeginetis, qui\r\nclasse valebant, pollices praeciderentur. Hoc visum\r\nest utile; nimis enim imminebat propter propinquitatem\r\nAegina Piraeo. Sed nihil, quod crudele, utile;\r\nest enim hominum naturae, quam sequi debemus,\r\nmaxime inimica crudelitas. \u003cspan class=\"pn\"\u003e47\u003c/span\u003e Male etiam, qui peregrinos\r\nurbibus uti prohibent eosque exterminant, ut\r\nPennus apud patres nostros, Papius nuper. Nam\r\nesse pro cive, qui civis non sit, rectum est non licere;\r\nquam legem tulerunt sapientissimi consules Crassus\r\net Scaevola; usu vero urbis prohibere peregrinos\r\nsane inhumanum est.\u003c/p\u003e\r\n\r\n\u003cp\u003eIlla praeclara, in quibus publicae utilitatis species\r\nprae honestate contemnitur. Plena exemplorum est\r\nnostra res publica cum saepe, tum maxime bello\r\nPunico secundo; quae Cannensi calamitate accepta\r\nmaiores animos habuit quam umquam rebus secundis;\r\nnulla timoris significatio, nulla mentio pacis. Tanta\r\nvis est honesti, ut speciem utilitatis obscuret.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e48\u003c/span\u003e Athenienses cum Persarum impetum nullo modo\r\npossent sustinere statuerentque, ut urbe relicta\r\nconiugibus et liberis Troezene depositis naves conscenderent\r\nlibertatemque Graeciae classe defenderent,\r\nCyrsilum quendam suadentem, ut in urbe\r\nmanerent Xerxemque\u003ca name=\"FNanchor_369\" id=\"FNanchor_369\" href=\"#Footnote_369\" class=\"fnanchor\" title=\"Xerxemque B H a b, Bt., Heine; Xersenque c; Xersemque Nonius, Ed.\"\u003e[307]\u003c/a\u003e reciperent, lapidibus obruerunt.\r\nAtqui\u003ca name=\"FNanchor_370\" id=\"FNanchor_370\" href=\"#Footnote_370\" class=\"fnanchor\" title=\"Atqui Victorius, Fl., Bt.2, Ed.; Atque MSS., Bt.1.\"\u003e[308]\u003c/a\u003e ille utilitatem sequi videbatur; sed ea\r\nnulla erat repugnante honestate.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e49\u003c/span\u003e Themistocles post victoriam eius belli, quod cum\r\nPersis fuit, dixit in contione se habere consilium rei\r\npublicae salutare, sed id sciri non opus esse; postulavit,\r\nut aliquem populus daret, quicum communicaret;\r\ndatus est Aristides; huic ille, classem Lacedaemoniorum,\r\nquae subducta esset ad Gytheum,\r\nclam incendi posse, quo facto frangi Lacedaemoniorum\r\nopes necesse esset. Quod Aristides cum audisset,\r\nin contionem magna exspectatione venit dixitque\r\nperutile esse consilium, quod Themistocles afferret,\r\nsed minime honestum. Itaque Athenienses, quod\r\nhonestum non esset, id ne utile quidem putaverunt\r\ntotamque eam rem, quam ne audierant quidem,\r\nauctore Aristide repudiaverunt. Melius hi quam\r\nnos, qui piratas immunes, socios vectigales habemus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003e(4) apparent political expediency and duty to humanity.\u003c/div\u003e\r\n\r\n\u003cp\u003eXI. Through a specious appearance of expediency\r\nwrong is very often committed in transactions between\r\nstate and state, as by our own country in the\r\ndestruction of Corinth. A more cruel wrong was\r\nperpetrated by the Athenians in decreeing that the\r\nAeginetans, whose strength lay in their navy, should\r\nhave their thumbs cut off. This seemed to be\r\nexpedient; for Aegina was too grave a menace, as it\r\nwas close to the Piraeus. But no cruelty can be\r\nexpedient; for cruelty is most abhorrent to human\r\nnature, whose leadings we ought to follow. \u003cspan class=\"pn\" id=\"III.47\"\u003e47\u003c/span\u003e They,\r\ntoo, do wrong who would debar foreigners from\r\nenjoying the advantages of their city and would\r\nexclude them from its borders, as was done by\r\nPennus in the time of our fathers, and in recent\r\ntimes by Papius. It may not be right, of course,\r\nfor one who is not a citizen to exercise the rights and\r\nprivileges of citizenship; and the law on this point\r\nwas secured by two of our wisest consuls, Crassus and\r\nScaevola. Still, to debar foreigners from enjoying\r\nthe advantages of the city is altogether contrary to\r\nthe laws of humanity.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eMoral right far outweighs apparent expediency.\u003c/div\u003e\r\n\r\n\u003cp\u003eThere are splendid examples in history where the\r\napparent expediency of the state has been set at\r\nnaught out of regard for moral rectitude. Our own\r\ncountry has many instances to offer throughout her\r\nhistory, and especially in the Second Punic War\r\n\u003cspan class=\"pb\"\u003e[317]\u003c/span\u003e\r\nwhen news came of the disaster at Cannae, Rome displayed\r\na loftier courage than ever she did in success;\r\nnever a trace of faint-heartedness, never a mention\r\nof making terms. The influence of moral right is so\r\npotent, that it eclipses the specious appearance of\r\nexpediency.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.48\"\u003e48\u003c/span\u003e When the Athenians could in no way stem the\r\ntide of the Persian invasion and determined to\r\nabandon their city, bestow their wives and children\r\nin safety at Troezen, embark upon their ships, and\r\nfight on the sea for the freedom of Greece, a man\r\nnamed Cyrsilus proposed that they should stay at\r\nhome and open the gates of their city to Xerxes.\r\nThey stoned him to death for it. And yet he was\r\nworking for what he thought was expediency; but\r\nit was not\u0026mdash;not at all, for it clashed with moral\r\nrectitude.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.49\"\u003e49\u003c/span\u003e After the victorious close of that war with Persia,\r\nThemistocles announced in the Assembly that he\r\nhad a plan for the welfare of the state, but that it\r\nwas not politic to let it be generally known. He\r\nrequested the people to appoint some one with whom\r\nhe might discuss it. They appointed Aristides.\r\nThemistocles confided to him that the Spartan fleet,\r\nwhich had been hauled up on shore at Gytheum,\r\ncould be secretly set on fire; this done, the Spartan\r\npower would inevitably be crushed. When Aristides\r\nheard the plan, he came into the Assembly amid the\r\neager expectation of all and reported that the plan\r\nproposed by Themistocles was in the highest degree\r\nexpedient, but anything but morally right. The\r\nresult was that the Athenians concluded that what\r\nwas not morally right was likewise not expedient,\r\nand at the instance of Aristides they rejected the\r\n\u003cspan class=\"pb\"\u003e[319]\u003c/span\u003e\r\nwhole proposition without even listening to it. Their\r\nattitude was better than ours; for we let pirates go\r\nscot free, while we make our allies pay tribute.\u003ca name=\"FNanchor_371\" id=\"FNanchor_371\" href=\"#Footnote_371\" class=\"fnanchor\" title=\"The Cilician pirates had been crushed by Pompey and settled at Soli (Pompeiopolis). They gathered strength again during the distractions of the civil wars, and Antony is even said to have sought their aid in the war against Brutus and Cassius. Marseilles and King Deiotarus of Armenia had supported Pompey and in consequence were made tributary by Caesar\u0027s party.\"\u003e[BK]\u003c/a\u003e\u003c/p\u003e\r\n\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXII. Maneat ergo, quod turpe sit, id numquam esse\r\nutile, ne tum quidem, cum id, quod esse utile putes,\r\nadipiscare; hoc enim ipsum, utile putare, quod turpe\r\nsit, calamitosum est. \u003cspan class=\"pn\"\u003e50\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#III.40\"\u003e§ 40\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Sed incidunt, ut supra dixi,\r\nsaepe causae, cum repugnare utilitas honestati videatur,\r\nut animadvertendum sit, repugnetne plane an\r\npossit cum honestate coniungi. Eius generis hae\r\nsunt quaestiones: si exempli gratia vir bonus Alexandrea\r\nRhodum magnum frumenti numerum advexerit\r\nin Rhodiorum inopia et fame summaque\r\nannonae caritate, si idem sciat complures mercatores\r\nAlexandrea solvisse navesque in cursu frumento\r\nonustas petentes Rhodum viderit, dicturusne sit id\r\nRhodiis an silentio suum quam plurimo venditurus.\r\nSapientem et bonum virum fingimus; de eius deliberatione\r\net consultatione quaerimus, qui celaturus\r\nRhodios non sit, si id turpe iudicet, sed dubitet, an\r\nturpe non sit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e51\u003c/span\u003e In huius modi causis aliud Diogeni Babylonio\r\nvideri solet, magno et gravi Stoico, aliud Antipatro,\r\ndiscipulo eius, homini acutissimo. Antipatro omnia\r\npatefacienda, ut ne quid omnino, quod venditor\r\nnorit, emptor ignoret, Diogeni venditorem, quatenus\r\niure civili constitutum sit, dicere vitia oportere,\r\ncetera sine insidiis agere et, quoniam vendat, velle\r\nquam optime vendere.\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Advexi, exposui, vendo meum non pluris quam\r\nceteri, fortasse etiam minoris, cum maior est copia.\r\nCui fit iniuria?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e52\u003c/span\u003e Exoritur Antipatri ratio ex altera parte: \"Quid\r\nais? tu cum hominibus consulere debeas et servire\r\nhumanae societati eaque lege natus sis et ea habeas\r\nprincipia naturae, quibus parere et quae sequi debeas,\r\nut utilitas tua communis sit utilitas vicissimque communis\r\nutilitas tua sit, celabis homines, quid iis adsit\r\ncommoditatis et copiae?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eRespondebit Diogenes fortasse sic: \"Aliud est\r\ncelare, aliud tacere; neque ego nunc te celo, si tibi\r\nnon dico, quae natura deorum sit, qui sit finis bonorum,\r\nquae tibi plus prodessent cognita quam tritici\r\nvilitas\u003ca name=\"FNanchor_372\" id=\"FNanchor_372\" href=\"#Footnote_372\" class=\"fnanchor\" title=\"vilitas a, Edd.; utilitas, B H b c.\"\u003e[309]\u003c/a\u003e; sed non, quicquid tibi audire utile est, idem\u003ca name=\"FNanchor_373\" id=\"FNanchor_373\" href=\"#Footnote_373\" class=\"fnanchor\" title=\"idem B H a b; id c, Bt.\"\u003e[310]\u003c/a\u003e\r\nmihi dicere necesse est.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e53\u003c/span\u003e \"Immo vero,\" inquiet ille, \"necesse est,\u003ca name=\"FNanchor_374\" id=\"FNanchor_374\" href=\"#Footnote_374\" class=\"fnanchor\" title=\"immo … est c, Ed., Heine; immo vero necesse est p; immo vero [inquiet ille] necesse est Bt.\"\u003e[311]\u003c/a\u003e siquidem\r\nmeministi esse inter homines natura coniunctam\r\nsocietatem.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Memini,\" inquiet ille; \"sed num ista societas\r\ntalis est, ut nihil suum cuiusque sit? Quod si ita\r\nest, ne vendendum quidem quicquam est, sed donandum.\"\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003eXII. Let it be set down as an established principle,\r\nthen, that what is morally wrong can never be\r\nexpedient\u0026mdash;not even when one secures by means of\r\nit that which one thinks expedient; for the mere\r\nact of thinking a course expedient, when it is morally\r\nwrong, is demoralizing. \u003cspan class=\"pn\" id=\"III.50\"\u003e50\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eExpediency \u003ci\u003evs.\u003c/i\u003e moral rectitude in business relations.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But, as I said above, cases\r\noften arise in which expediency may seem to clash\r\nwith moral rectitude; and so we should examine carefully\r\nand see whether their conflict is inevitable\r\nor whether they may be reconciled. The following\r\nare problems of this sort: suppose, for example, a\r\ntime of dearth and famine at Rhodes, with provisions\r\nat fabulous prices; and suppose that an honest man\r\nhas imported a large cargo of grain from Alexandria\r\nand that to his certain knowledge also several other\r\nimporters have set sail from Alexandria, and that on\r\nthe voyage he has sighted their vessels laden with\r\ngrain and bound for Rhodes; is he to report the fact\r\nto the Rhodians or is he to keep his own counsel\r\nand sell his own stock at the highest market price?\r\nI am assuming the case of a virtuous, upright man,\r\nand I am raising the question how a man would\r\nthink and reason who would not conceal the facts\r\nfrom the Rhodians if he thought that it was immoral\r\nto do so, but who might be in doubt whether such\r\nsilence would really be immoral.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eDiogenes \u003ci\u003evs.\u003c/i\u003e Antipater.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.51\"\u003e51\u003c/span\u003e In deciding cases of this kind Diogenes of Babylonia,\r\na great and highly esteemed Stoic, consistently\r\nholds one view; his pupil Antipater, a most profound\r\nscholar, holds another. According to Antipater all\r\nthe facts should be disclosed, that the buyer may\r\n\u003cspan class=\"pb\"\u003e[321]\u003c/span\u003e\r\nnot be uninformed of any detail that the seller\r\nknows; according to Diogenes the seller should\r\ndeclare any defects in his wares, in so far as such a\r\ncourse is prescribed by the common law of the land;\r\nbut for the rest, since he has goods to sell, he may\r\ntry to sell them to the best possible advantage, provided\r\nhe is guilty of no misrepresentation.\u003c/p\u003e\r\n\r\n\u003cp\u003e\"I have imported my stock,\" Diogenes\u0027s merchant\r\nwill say; \"I have offered it for sale; I sell\r\nat a price no higher than my competitors\u0026mdash;perhaps\r\neven lower, when the market is overstocked. Who\r\nis wronged?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.52\"\u003e52\u003c/span\u003e \"What say you?\" comes Antipater\u0027s argument on\r\nthe other side; \"it is your duty to consider the interests\r\nof your fellow-men and to serve society; you\r\nwere brought into the world under these conditions\r\nand have these inborn principles which you are in duty\r\nbound to obey and follow, that your interest shall be\r\nthe interest of the community and conversely that\r\nthe interest of the community shall be your interest\r\nas well; \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eIs concealment of truth immoral?\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e will you, in view of all these facts, conceal\r\nfrom your fellow-men what relief in plenteous supplies\r\nis close at hand for them?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"It is one thing to conceal,\" Diogenes will perhaps\r\nreply; \"not to reveal is quite a different thing.\r\nAt this present moment I am not concealing from\r\nyou, even if I am not revealing to you, the nature of\r\nthe gods or the highest good; and to know these\r\nsecrets would be of more advantage to you than to\r\nknow that the price of wheat was down. But I am\r\nunder no obligation to tell you everything that it\r\nmay be to your interest to be told.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.53\"\u003e53\u003c/span\u003e \"Yea,\" Antipater will say, \"but you are, as you\r\nmust admit, if you will only bethink you of the\r\n\u003cspan class=\"pb\"\u003e[323]\u003c/span\u003e\r\nbonds of fellowship forged by nature and existing\r\nbetween man and man.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"I do not forget them,\" the other will reply;\r\n\"but do you mean to say that those bonds of fellowship\r\nare such that there is no such thing as private\r\nproperty? If that is the case, we should not\r\nsell anything at all, but freely give everything\r\naway.\"\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXIII. Vides in hac tota disceptatione non illud\r\ndici: \"Quamvis hoc turpe sit, tamen, quoniam expedit,\r\nfaciam,\" sed ita expedire, ut turpe non sit, ex\r\naltera autem parte, ea re, quia turpe sit, non esse\r\nfaciendum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e54\u003c/span\u003e Vendat aedes vir bonus propter aliqua vitia, quae\r\nipse norit, ceteri ignorent, pestilentes sint et habeantur\r\nsalubres, ignoretur in omnibus cubiculis apparere\r\nserpentes, male materiatae \u003ci\u003esint\u003c/i\u003e,\u003ca name=\"FNanchor_375\" id=\"FNanchor_375\" href=\"#Footnote_375\" class=\"fnanchor\" title=\"sint Bt.1, Ed., Heine; not in MSS., Bt.2.\"\u003e[312]\u003c/a\u003e ruinosae, sed\r\nhoc praeter dominum nemo sciat; quaero, si haec\r\nemptoribus venditor non dixerit aedesque vendiderit\r\npluris multo, quam se venditurum putarit, num id\r\niniuste aut improbe fecerit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e55\u003c/span\u003e \"Ille vero,\" inquit Antipater; \"quid est enim\r\naliud erranti viam non monstrare, quod Athenis exsecrationibus\r\npublicis sanctum est, si hoc non est,\r\nemptorem pati ruere et per errorem in maximam\r\nfraudem incurrere? Plus etiam est quam viam non\r\nmonstrare; nam est scientem in errorem alterum\r\ninducere.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e(55)\u003c/span\u003e Diogenes contra: \"Num te emere coëgit, qui ne\r\nhortatus quidem est? Ille, quod non placebat, proscripsit,\r\ntu, quod placebat, emisti. Quodsi, qui proscribunt\r\nvillam bonam beneque aedificatam, non\r\nexistimantur fefellisse, etiamsi illa nec bona est nec\r\naedificata ratione, multo minus, qui domum non\r\nlaudarunt. Ubi enim iudicium emptoris est, ibi\r\nfraus venditoris quae potest esse? Sin autem dictum\r\nnon omne praestandum est, quod dictum non\r\nest, id praestandum putas? Quid vero est stultius\r\nquam venditorem eius rei, quam vendat, vitia narrare?\r\nquid autem tam absurdum, quam si domini\r\niussu ita praeco praedicet: \u0027Domum pestilentem\r\nvendo?\u0027\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e56\u003c/span\u003e Sic ergo in quibusdam causis dubiis ex altera parte\r\ndefenditur honestas, ex altera ita de utilitate dicitur,\r\nut id, quod utile videatur, non modo facere honestum\r\nsit, sed etiam non facere turpe. Haec est illa, quae\r\nvidetur utilium fieri cum honestis saepe dissensio. Quae\r\ndiiudicanda sunt;\u003ca name=\"FNanchor_376\" id=\"FNanchor_376\" href=\"#Footnote_376\" class=\"fnanchor\" title=\"sunt MSS., Bt.1, Heine, Ed.; est [dissensio] Unger, Bt.2.\"\u003e[313]\u003c/a\u003e non enim, ut quaereremus, exposuimus,\r\nsed ut explicaremus. \u003cspan class=\"pn\"\u003e57\u003c/span\u003e Non igitur videtur\r\nnec frumentarius ille Rhodios\u003ca name=\"FNanchor_377\" id=\"FNanchor_377\" href=\"#Footnote_377\" class=\"fnanchor\" title=\"Rhodios c, Edd.; Rhodius B H a b.\"\u003e[314]\u003c/a\u003e nec hic aedium\r\nvenditor celare emptores debuisse. Neque enim id\r\nest celare, quicquid reticeas, sed cum, quod tu scias,\r\nid ignorare emolumenti tui causa velis eos, quorum\r\nintersit id scire. Hoc autem celandi genus quale sit\r\net cuius hominis, quis non videt? Certe non aperti,\r\nnon simplicis, non ingenui, non iusti, non viri boni,\r\nversuti potius, obscuri, astuti, fallacis, malitiosi,\r\ncallidi, veteratoris, vafri. Haec tot et alia plura\r\nnonne inutile est vitiorum subire nomina?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003eXIII. In this whole discussion, you see, no one\r\nsays \"However wrong morally this or that may be,\r\nstill, since it is expedient, I will do it\"; but the one\r\nside asserts that a given act is expedient, without\r\nbeing morally wrong, while the other insists that\r\nthe act should not be done, because it is morally\r\nwrong.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eA vendor\u0027s duty.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.54\"\u003e54\u003c/span\u003e Suppose again that an honest man is offering a\r\nhouse for sale on account of certain undesirable\r\nfeatures of which he himself is aware but which\r\nnobody else knows; suppose it is unsanitary, but\r\nhas the reputation of being healthful; suppose it is\r\nnot generally known that vermin are to be found in\r\nall the bedrooms; suppose, finally, that it is built of\r\nunsound timber and likely to collapse, but that no\r\none knows about it except the owner; if the vendor\r\ndoes not tell the purchaser these facts but sells him\r\nthe house for far more than he could reasonably\r\nhave expected to get for it, I ask whether his transaction\r\nis unjust or dishonourable.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.55\"\u003e55\u003c/span\u003e \"Yes,\" says Antipater, \"it is; for to allow a purchaser\r\nto be hasty in closing a deal and through\r\nmistaken judgment to incur a very serious loss, if\r\nthis is not refusing \u0027to set a man right when he has\r\nlost his way\u0027 (a crime which at Athens is prohibited\r\non pain of public execration), what is? It is even\r\n\u003cspan class=\"pb\"\u003e[325]\u003c/span\u003e\r\nworse than refusing to set a man on his way: it is\r\ndeliberately leading a man astray.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e(55)\u003c/span\u003e \"Can you say,\" answers Diogenes, \"that he compelled\r\nyou to purchase, when he did not even advise\r\nit? He advertised for sale what he did not like;\r\nyou bought what you did like. If people are not\r\nconsidered guilty of swindling when they place upon\r\ntheir placards \u003cspan class=\"smcap\"\u003eFor Sale: A Fine Villa, Well Built\u003c/span\u003e,\r\neven when it is neither good nor properly built, still\r\nless guilty are they who say nothing in praise of\r\ntheir house. For where the purchaser may exercise\r\nhis own judgment, what fraud can there be on the\r\npart of the vendor? But if, again, not all that is\r\nexpressly stated has to be made good, do you think\r\na man is bound to make good what has not been\r\nsaid? What, pray, would be more stupid than for a\r\nvendor to recount all the faults in the article he is\r\noffering for sale? And what would be so absurd as\r\nfor an auctioneer to cry, at the owner\u0027s bidding,\r\n\u0027Here is an unsanitary house for sale?\u0027\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.56\"\u003e56\u003c/span\u003e In this way, then, in certain doubtful cases moral\r\nrectitude is defended on the one side, while on the\r\nother side the case of expediency is so presented as\r\nto make it appear not only morally right to do what\r\nseems expedient, but even morally wrong not to do\r\nit. This is the contradiction that seems often to\r\narise between the expedient and the morally right.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eCicero\u0027s decision in the cases.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nBut I must give my decision in these two cases; for\r\nI did not propound them merely to raise the questions,\r\nbut to offer a solution. \u003cspan class=\"pn\" id=\"III.57\"\u003e57\u003c/span\u003e I think, then, that it\r\nwas the duty of that grain dealer not to keep back\r\nthe facts from the Rhodians, and of this vendor of\r\nthe house to deal in the same way with his purchaser.\r\nThe fact is that merely holding one\u0027s peace about a\r\n\u003cspan class=\"pb\"\u003e[327]\u003c/span\u003e\r\nthing does not constitute concealment, but concealment\r\nconsists in trying for your own profit to keep\r\nothers from finding out something that you know,\r\nwhen it is for their interest to know it. And who\r\nfails to discern what manner of concealment that is\r\nand what sort of person would be guilty of it? At\r\nall events he would be no candid or sincere or\r\nstraightforward or upright or honest man, but rather\r\none who is shifty, sly, artful, shrewd, underhand,\r\ncunning, one grown old in fraud and subtlety. Is it\r\nnot inexpedient to subject oneself to all these terms\r\nof reproach and many more besides?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e58\u003c/span\u003e XIV. Quodsi vituperandi, qui reticuerunt, quid de\r\niis existimandum est, qui orationis vanitatem adhibuerunt?\r\nC. Canius, eques Romanus, nec infacetus\r\net satis litteratus, cum se Syracusas otiandi, ut ipse\r\ndicere solebat, non negotiandi causa contulisset,\r\ndictitabat\u003ca name=\"FNanchor_378\" id=\"FNanchor_378\" href=\"#Footnote_378\" class=\"fnanchor\" title=\"dictitabat c, Edd.; dictabat B H a b.\"\u003e[315]\u003c/a\u003e se hortulos aliquos emere velle, quo invitare\r\namicos et ubi se oblectare sine interpellatoribus\r\nposset. Quod cum percrebruisset, Pythius ei quidam,\r\nqui argentariam faceret Syracusis, venales\r\nquidem se hortos non habere, sed licere uti Canio,\r\nsi vellet, ut suis, et simul ad cenam hominem in\r\nhortos invitavit in posterum diem. Cum ille promisisset,\r\ntum Pythius, qui esset ut argentarius apud\r\nomnes ordines gratiosus, piscatores ad se convocavit\r\net ab iis petivit, ut ante suos hortulos postridie piscarentur,\r\ndixitque, quid eos facere vellet. Ad cenam\r\ntempori\u003ca name=\"FNanchor_379\" id=\"FNanchor_379\" href=\"#Footnote_379\" class=\"fnanchor\" title=\"tempori B H b, Bt.1, Ed.; tempore a c; temperi Fl., Bt.2, Heine.\"\u003e[316]\u003c/a\u003e venit Canius; opipare a Pythio apparatum\r\nconvivium, cumbarum ante oculos multitudo; pro se\r\nquisque, quod ceperat, afferebat, ante pedes Pythi\r\npisces abiciebantur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e59\u003c/span\u003e Tum Canius: \"Quaeso,\" inquit, \"quid est hoc,\r\nPythi? tantumne piscium? tantumne cumbarum?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eEt ille: \"Quid mirum?\" inquit, \"hoc loco est\r\nSyracusis quicquid est piscium, hic aquatio, hac villa\r\nisti carere non possunt.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eIncensus Canius cupiditate contendit a Pythio, ut\r\nvenderet; gravate ille primo; quid multa? impetrat.\r\nEmit homo cupidus et locuples tanti, quanti Pythius\r\nvoluit, et emit instructos; nomina facit, negotium\r\nconficit. Invitat Canius postridie familiares suos,\r\nvenit ipse mature; scalmum nullum videt, quaerit\r\nex proximo vicino, num feriae quaedam piscatorum\r\nessent, quod eos nullos videret.\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Nullae, quod sciam,\" inquit; \"sed hic piscari\r\nnulli solent; itaque heri mirabar, quid accidisset.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e60\u003c/span\u003e Stomachari Canius; sed quid faceret? nondum\r\nenim C. Aquilius, collega et familiaris meus, protulerat\r\nde dolo malo formulas; in quibus ipsis, cum ex\r\neo quaereretur,\u003ca name=\"FNanchor_380\" id=\"FNanchor_380\" href=\"#Footnote_380\" class=\"fnanchor\" title=\"quaereretur Edd., with authority; quaererem MSS.\"\u003e[317]\u003c/a\u003e quid esset dolus malus, respondebat:\r\ncum esset aliud simulatum, aliud actum. Hoc quidem\r\nsane luculente ut ab homine perito definiendi. Ergo\r\net Pythius et omnes aliud agentes, aliud simulantes\r\nperfidi, improbi, malitiosi. Nullum igitur eorum factum\r\npotest utile esse, cum sit tot vitiis inquinatum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eConcealment of truth \u003ci\u003evs.\u003c/i\u003e misrepresentation and falsehood.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.58\"\u003e58\u003c/span\u003e XIV. If, then, they are to be blamed who suppress\r\nthe truth, what are we to think of those who actually\r\nstate what is false? Gaius Canius, a Roman\r\nknight, a man of considerable wit and literary culture,\r\nonce went to Syracuse for a vacation, as he\r\nhimself used to say, and not for business. He gave\r\nout that he had a mind to purchase a little country-seat,\r\nwhere he could invite his friends and enjoy\r\nhimself, uninterrupted by troublesome visitors.\r\nWhen this fact was spread abroad, one Pythius, a\r\nbanker of Syracuse, informed him that he had such\r\nan estate; that it was not for sale, however, but\r\nCanius might make himself at home there, if he\r\npleased; and at the same time he invited him to the\r\nestate to dinner next day. Canius accepted. Then\r\nPythius, who, as might be expected of a money-lender,\r\ncould command favours of all classes, called\r\nthe fishermen together and asked them to do their\r\nfishing the next day out in front of his villa, and\r\ntold them what he wished them to do. Canius came\r\nto dinner at the appointed hour; Pythius had a\r\nsumptuous banquet prepared; there was a whole\r\n\u003cspan class=\"pb\"\u003e[329]\u003c/span\u003e\r\nfleet of boats before their eyes; each fisherman\r\nbrought in in turn the catch that he had made; and\r\nthe fishes were deposited at the feet of Pythius.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.59\"\u003e59\u003c/span\u003e \"Pray, Pythius,\" said Canius thereupon, \"what\r\ndoes this mean?\u0026mdash;all these fish?\u0026mdash;all these boats?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"No wonder,\" answered Pythius; \"this is where\r\nall the fish in Syracuse are; here is where the fresh\r\nwater comes from; the fishermen cannot get along\r\nwithout this estate.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eInflamed with desire for it, Canius insisted upon\r\nPythius\u0027s selling it to him. At first he demurred.\r\nTo make a long story short, Canius gained his point.\r\nThe man was rich, and, in his desire to own the\r\ncountry-seat, he paid for it all that Pythius asked;\r\nand he bought the entire equipment, too. Pythius\r\nentered the amount upon his ledger and completed\r\nthe transfer. The next day Canius invited his\r\nfriends; he came early himself. Not so much as a\r\nthole-pin was in sight. He asked his next-door\r\nneighbour whether it was a fisherman\u0027s holiday, for\r\nnot a sign of them did he see.\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Not so far as I know,\" said he; \"but none are in\r\nthe habit of fishing here. And so I could not make\r\nout what was the matter yesterday.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCriminal fraud.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.60\"\u003e60\u003c/span\u003e Canius was furious; but what could he do? For\r\nnot yet had my colleague and friend, Gaius Aquilius,\r\nintroduced the established forms to apply to criminal\r\nfraud. When asked what he meant by \"criminal\r\nfraud,\" as specified in these forms, he would reply:\r\n\"Pretending one thing and practising another\"\u0026mdash;a\r\nvery felicitous definition, as one might expect from\r\nan expert in making them. Pythius, therefore, and\r\nall others who do one thing while they pretend\r\nanother are faithless, dishonest, and unprincipled\r\n\u003cspan class=\"pb\"\u003e[331]\u003c/span\u003e\r\nscoundrels. No act of theirs can be expedient, when\r\nwhat they do is tainted with so many vices.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e61\u003c/span\u003e XV. Quodsi Aquiliana definitio vera est, ex omni\r\nvita simulatio dissimulatioque tollenda est. Ita, nec\r\nut emat melius nec ut vendat, quicquam simulabit\r\naut dissimulabit vir bonus. Atque\u003ca name=\"FNanchor_381\" id=\"FNanchor_381\" href=\"#Footnote_381\" class=\"fnanchor\" title=\"Atque MSS., Bt.1, Müller, Heine; Atqui Manutius, Ed., Bt.2.\"\u003e[318]\u003c/a\u003e iste dolus malus\r\net legibus erat vindicatus, ut tutela\u003ca name=\"FNanchor_382\" id=\"FNanchor_382\" href=\"#Footnote_382\" class=\"fnanchor\" title=\"ut tutela MSS., Bt., Müller; ut in tutela Heine, Ed.\"\u003e[319]\u003c/a\u003e duodecim tabulis,\r\ncircumscriptio adulescentium lege Plaetoria, et\r\nsine lege iudiciis, in quibus additur \u003cspan class=\"smcap\"\u003eex fide bona\u003c/span\u003e.\r\nReliquorum autem iudiciorum haec verba maxime\r\nexcellunt: in arbitrio rei uxoriae \u003cspan class=\"smcap\"\u003emelius aequius\u003c/span\u003e, in\r\nfiducia \u003cspan class=\"smcap\"\u003eut inter bonos bene agier\u003c/span\u003e. Quid ergo? aut\r\nin eo, \u003cspan class=\"smcap\"\u003equod melius aequius\u003c/span\u003e, potest ulla pars inesse\r\nfraudis? aut, cum dicitur \u003cspan class=\"smcap\"\u003einter bonos bene agier\u003c/span\u003e,\r\nquicquam agi dolose aut malitiose potest? Dolus\r\nautem malus in simulatione, ut ait Aquilius, continetur.\r\nTollendum est igitur ex rebus contrahendis\r\nomne mendacium; non illicitatorem\u003ca name=\"FNanchor_383\" id=\"FNanchor_383\" href=\"#Footnote_383\" class=\"fnanchor\" title=\"non illicitatorem c (inl.) p, Edd.; non licitatorem B H a b.\"\u003e[320]\u003c/a\u003e venditor, non,\r\nqui contra se liceatur, emptor apponet; uterque, si\r\nad eloquendum venerit, non plus quam semel eloquetur.\r\n\u003cspan class=\"pn\"\u003e62\u003c/span\u003e Q. quidem Scaevola P. f., cum postulasset,\r\nut sibi fundus, cuius emptor erat, semel indicaretur\r\nidque venditor ita fecisset, dixit se pluris aestimare;\r\naddidit centum milia. Nemo est, qui hoc viri boni\r\nfuisse neget, sapientis negant, ut si minoris, quam\r\npotuisset, vendidisset. Haec igitur est illa pernicies,\r\nquod alios bonos, alios sapientes existimant. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eMedea, Vahlen\u003csup\u003e2\u003c/sup\u003e, 273\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Ex quo\r\nEnnius \"nequiquam sapere sapientem, qui ipse sibi\r\nprodesse non quiret.\" Vere id quidem, si, quid\r\nesset \"prodesse,\" mihi cum Ennio conveniret.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e63\u003c/span\u003e Hecatonem quidem Rhodium, discipulum Panaeti,\r\nvideo in iis libris, quos de officio scripsit Q. Tuberoni,\r\ndicere \"sapientis esse nihil contra mores, leges, instituta\r\nfacientem habere rationem rei familiaris.\r\nNeque enim solum nobis divites esse volumus, sed\r\nliberis, propinquis, amicis maximeque rei publicae.\r\nSingulorum enim facultates et copiae divitiae sunt\r\ncivitatis.\" Huic\u003ca name=\"FNanchor_385\" id=\"FNanchor_385\" href=\"#Footnote_385\" class=\"fnanchor\" title=\"huic c, Edd.; huius B H a b.\"\u003e[321]\u003c/a\u003e Scaevolae factum, de quo paulo\r\nante dixi, placere nullo modo potest; etenim omnino\r\ntantum se negat facturum compendii sui causa,\r\nquod non liceat. Huic nec laus magna tribuenda\r\nnec gratia est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e64\u003c/span\u003e Sed, sive et simulatio et dissimulatio dolus malus\r\nest, perpaucae res sunt, in quibus non dolus malus\r\niste versetur, sive vir bonus est is, qui prodest, quibus\r\npotest, nocet nemini, certe\u003ca name=\"FNanchor_386\" id=\"FNanchor_386\" href=\"#Footnote_386\" class=\"fnanchor\" title=\"certe Lamb., Edd.; recte MSS.\"\u003e[322]\u003c/a\u003e istum\u003ca name=\"FNanchor_387\" id=\"FNanchor_387\" href=\"#Footnote_387\" class=\"fnanchor\" title=\"istum p c, Edd.; iustum B H a b.\"\u003e[323]\u003c/a\u003e virum bonum\r\nnon facile reperimus.\u003c/p\u003e\r\n\r\n\u003cp\u003eNumquam igitur est utile peccare, quia semper\r\nest turpe, et, quia semper est honestum virum bonum\r\nesse, semper est utile.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"III.61\"\u003e61\u003c/span\u003e XV. But if Aquilius\u0027s definition is correct, pretence\r\nand concealment should be done away with in\r\nall departments of our daily life. Then an honest\r\nman will not be guilty of either pretence or concealment\r\nin order to buy or to sell to better advantage.\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eCriminal fraud and the law.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nBesides, your \"criminal fraud\" had previously been\r\nprohibited by the statutes: the penalty in the matter\r\nof trusteeships, for example, is fixed by the Twelve\r\nTables; for the defrauding of minors, by the Plaetorian\r\nlaw. The same prohibition is effective, without\r\nstatutory enactment, in equity cases, in which\r\nit is added that the decision shall be \"as good\r\nfaith requires.\"\u003ca name=\"FNanchor_384\" id=\"FNanchor_384\" href=\"#Footnote_384\" class=\"fnanchor\" title=\"See § 70 below.\"\u003e[BL]\u003c/a\u003e In all other cases in equity,\r\nmoreover, the following phrases are most noteworthy:\r\nin a case calling for arbitration in the matter\r\nof a wife\u0027s dowry: what is \"the fairer is the better\";\r\nin a suit for the restoration of a trust: \"honest\r\ndealing, as between honest parties.\" Pray, then,\r\ncan there be any element of fraud in what is adjusted\r\nfor the \"better and fairer\"? Or can anything\r\nfraudulent or unprincipled be done, when \"honest\r\ndealing between honest parties\" is stipulated? But\r\n\"criminal fraud,\" as Aquilius says, consists in false\r\npretence. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eCriminal fraud in the light of moral rectitude.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nWe must, therefore, keep misrepresentation\r\nentirely out of business transactions: the seller\r\nwill not engage a bogus bidder to run prices up nor\r\nthe buyer one to bid low against himself to keep\r\nthem down; and each, if they come to naming a\r\nprice, will state once for all what he will give or take.\r\n\u003cspan class=\"pn\" id=\"III.62\"\u003e62\u003c/span\u003e Why, when Quintus Scaevola, the son of Publius\r\nScaevola, asked that the price of a farm that he\r\ndesired to purchase be definitely named and the\r\n\u003cspan class=\"pb\"\u003e[333]\u003c/span\u003e\r\nvendor named it, he replied that he considered it\r\nworth more, and paid him 100,000 sesterces over\r\nand above what he asked. No one could say that\r\nthis was not the act of an honest man; but people do\r\nsay that it was not the act of a worldly-wise man, any\r\nmore than if he had sold for a smaller amount than\r\nhe could have commanded. Here, then, is that\r\nmischievous idea\u0026mdash;the world accounting some men\r\nupright, others wise; and it is this fact that gives\r\nEnnius occasion to say:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"In vain is the wise man wise, who cannot benefit himself.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eAnd Ennius is quite right, if only he and I were agreed\r\nupon the meaning of \"benefit.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.63\"\u003e63\u003c/span\u003e Now I observe that Hecaton of Rhodes, a pupil of\r\nPanaetius, says in his books on \"Moral Duty\"\r\ndedicated to Quintus Tubero that \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe standard of selfishness.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e \"it is a wise\r\nman\u0027s duty to take care of his private interests, at\r\nthe same time doing nothing contrary to the civil\r\ncustoms, laws, and institutions. But that depends\r\non our purpose in seeking prosperity; for we do not\r\naim to be rich for ourselves alone but for our children,\r\nrelatives, friends, and, above all, for our country.\r\nFor the private fortunes of individuals are the wealth\r\nof the state.\" Hecaton could not for a moment\r\napprove of Scaevola\u0027s act, which I cited a moment\r\nago; for he openly avows that he will abstain from\r\ndoing for his own profit only what the law expressly\r\nforbids. Such a man deserves no great praise nor\r\ngratitude.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.64\"\u003e64\u003c/span\u003e Be that as it may, if both pretence and concealment\r\nconstitute \"criminal fraud,\" there are very\r\nfew transactions into which \"criminal fraud\" does\r\n\u003cspan class=\"pb\"\u003e[335]\u003c/span\u003e\r\nnot enter; or, if he only is a good man who helps\r\nall he can, and harms no one, it will certainly be no\r\neasy matter for us to find the good man as thus\r\ndefined.\u003c/p\u003e\r\n\r\n\u003cp\u003eTo conclude, then, it is never expedient to do\r\nwrong, because wrong is always immoral; and it is\r\nalways expedient to be good, because goodness is\r\nalways moral.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e65\u003c/span\u003e XVI. Ac de iure quidem praediorum sanctum apud\r\nnos est iure civili, ut in iis vendendis vitia dicerentur,\r\nquae nota essent venditori. Nam, cum ex duodecim\r\ntabulis satis esset ea praestari, quae essent\r\nlingua nuncupata, quae qui infitiatus esset, dupli\r\npoenam subiret, a iuris consultis etiam reticentiae\r\npoena est constituta; quicquid enim esset\u003ca name=\"FNanchor_388\" id=\"FNanchor_388\" href=\"#Footnote_388\" class=\"fnanchor\" title=\"esset p c, Edd.; est B H a b.\"\u003e[324]\u003c/a\u003e in praedio\r\nvitii, id statuerunt, si venditor sciret, nisi nominatim\r\ndictum esset, praestari oportere. \u003cspan class=\"pn\"\u003e66\u003c/span\u003e Ut, cum in\r\narce augurium augures acturi essent iussissentque\r\nTi.\u003ca name=\"FNanchor_389\" id=\"FNanchor_389\" href=\"#Footnote_389\" class=\"fnanchor\" title=\"Ti. Lange, Edd.; titum MSS.\"\u003e[325]\u003c/a\u003e Claudium Centumalum, qui aedes in Caelio\r\nmonte habebat, demoliri ea, quorum altitudo officeret\r\nauspiciis, Claudius proscripsit insulam [vendidit],\u003ca name=\"FNanchor_390\" id=\"FNanchor_390\" href=\"#Footnote_390\" class=\"fnanchor\" title=\"vendidit B H a b; et vendidit p c.; Edd. omit.\"\u003e[326]\u003c/a\u003e\r\nemit P. Calpurnius Lanarius. Huic ab auguribus\r\nillud idem denuntiatum est. Itaque Calpurnius cum\r\ndemolitus esset cognossetque Claudium aedes postea\r\nproscripsisse, quam esset ab auguribus demoliri\r\niussus, arbitrum illum adegit, \u003cspan class=\"smcap\"\u003equicquid sibi dare\r\nfacere oporteret ex fide bona\u003c/span\u003e. M. Cato sententiam\r\ndixit, huius nostri Catonis pater (ut enim\r\nceteri ex patribus, sic hic, qui illud lumen progenuit\r\nex filio est nominandus)\u0026mdash;is igitur iudex ita pronuntiavit:\r\n\"cum in vendendo rem eam scisset et non\r\npronuntiasset, emptori damnum praestari oportere.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e67\u003c/span\u003e Ergo ad fidem bonam statuit pertinere notum\r\nesse emptori vitium, quod nosset venditor. Quod si\r\nrecte iudicavit, non recte frumentarius ille, non\r\nrecte aedium pestilentium venditor tacuit. Sed\r\nhuius modi reticentiae iure civili comprehendi\u003ca name=\"FNanchor_391\" id=\"FNanchor_391\" href=\"#Footnote_391\" class=\"fnanchor\" title=\"comprehendi MSS.; omnes comprehendi Bt., Heine.\"\u003e[327]\u003c/a\u003e non\r\npossunt; quae autem possunt, diligenter tenentur.\r\nM. Marius Gratidianus, propinquus noster, C. Sergio\r\nOratae vendiderat aedes eas, quas ab eodem ipse\r\npaucis ante annis emerat. Eae serviebant,\u003ca name=\"FNanchor_392\" id=\"FNanchor_392\" href=\"#Footnote_392\" class=\"fnanchor\" title=\"serviebant Heus., Edd.; sergio serviebant B H a b; sergio alii serviebant c.\"\u003e[328]\u003c/a\u003e sed hoc\r\nin mancipio Marius non dixerat. Adducta res in\r\niudicium est. Oratam Crassus, Gratidianum defendebat\r\nAntonius. Ius Crassus urguebat, \"quod\r\nvitii venditor non dixisset sciens, id oportere praestari,\"\r\naequitatem Antonius, \"quoniam id vitium\r\nignotum Sergio non fuisset, qui illas aedes vendidisset,\r\nnihil fuisse necesse dici, nec eum esse deceptum,\r\nqui, id, quod emerat, quo iure esset, teneret.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e68\u003c/span\u003e Quorsus haec? Ut illud intellegas, non placuisse\r\nmaioribus nostris astutos.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eConcealment of truth about real estate prohibited by law.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.65\"\u003e65\u003c/span\u003e XVI. In the laws pertaining to the sale of real\r\nproperty it is stipulated in our civil code that when\r\na transfer of any real estate is made, all its defects\r\nshall be declared as far as they are known to the\r\nvendor. According to the laws of the Twelve Tables\r\nit used to be sufficient that such faults as had been\r\nexpressly declared should be made good and that for\r\nany flaws which the vendor expressly denied, when\r\nquestioned, he should be assessed double damages.\r\nA like penalty for failure to make such declaration\r\nalso has now been secured by our jurisconsults:\r\nthey have decided that any defect in a piece of real\r\nestate, if known to the vendor but not expressly\r\nstated, must be made good by him. \u003cspan class=\"pn\" id=\"III.66\"\u003e66\u003c/span\u003e For example,\r\nthe augurs were proposing to take observations from\r\nthe citadel and they ordered Tiberius Claudius Centumalus,\r\nwho owned a house upon the Caelian Hill,\r\nto pull down such parts of the building as obstructed\r\nthe augurs\u0027 view by reason of their height. Claudius\r\nat once advertised his block for sale, and Publius\r\nCalpurnius Lanarius bought it. The same notice\r\nwas served also upon him. And so, when Calpurnius\r\nhad pulled down those parts of the building and\r\ndiscovered that Claudius had advertised it for sale\r\nonly after the augurs had ordered them to be pulled\r\ndown, he summoned the former owner before a court\r\n\u003cspan class=\"pb\"\u003e[337]\u003c/span\u003e\r\nof equity to decide \"what indemnity the owner was\r\nunder obligation \u0027in good faith\u0027 to pay and deliver\r\nto him.\" The verdict was pronounced by Marcus\r\nCato, the father of our Cato (for as other men receive\r\na distinguishing name from their fathers, so he who\r\nbestowed upon the world so bright a luminary must\r\nhave his distinguishing name from his son); he, as\r\nI was saying, was presiding judge and pronounced\r\nthe verdict that \"since the augurs\u0027 mandate was\r\nknown to the vendor at the time of making the\r\ntransfer and since he had not made it known, he was\r\nbound to make good the purchaser\u0027s loss.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eScope of Cato\u0027s decision.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.67\"\u003e67\u003c/span\u003e With this verdict he established the principle that\r\nit was essential to good faith that any defect known\r\nto the vendor must be made known to the purchaser.\r\nIf his decision was right, our grain dealer and the\r\nvendor of the unsanitary house did not do right to\r\nsuppress the facts in those cases. But the civil code\r\ncannot be made to include all cases where facts are\r\nthus suppressed; but those cases which it does\r\ninclude are summarily dealt with. Marcus Marius\r\nGratidianus, a kinsman of ours, sold back to Gaius\r\nSergius Orata the house which he himself had\r\nbought a few years before from that same Orata. It\r\nwas subject to an encumbrance, but Marius had said\r\nnothing about this fact in stating the terms of sale.\r\nThe case was carried to the courts. Crassus was\r\ncounsel for Orata; Antonius was retained by Gratidianus.\r\nCrassus pleaded the letter of the law that\r\n\"the vendor was bound to make good the defect,\r\nfor he had not declared it, although he was aware of\r\nit\"; Antonius laid stress upon the equity of the case,\r\npleading that, \"inasmuch as the defect in question\r\nhad not been unknown to Sergius (for it was the\r\n\u003cspan class=\"pb\"\u003e[339]\u003c/span\u003e\r\nsame house that he had sold to Marius), no declaration\r\nof it was needed, and in purchasing it back he\r\nhad not been imposed upon, for he knew to what\r\nlegal liability his purchase was subject.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.68\"\u003e68\u003c/span\u003e What is the purpose of these illustrations? To\r\nlet you see that our forefathers did not countenance\r\nsharp practice.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXVII. Sed aliter leges, aliter philosophi tollunt\r\nastutias, leges, quatenus manu tenere possunt,\r\nphilosophi, quatenus ratione et intellegentia. Ratio\r\nergo hoc postulat, ne quid insidiose, ne quid simulate,\r\nne quid fallaciter. Suntne igitur insidiae tendere\r\nplagas, etiamsi excitaturus non sis nec agitaturus?\r\nipsae enim ferae nullo insequente saepe incidunt.\r\nSic tu aedes proscribas, tabulam tamquam plagam\r\nponas, [domum propter vitia vendas,]\u003ca name=\"FNanchor_393\" id=\"FNanchor_393\" href=\"#Footnote_393\" class=\"fnanchor\" title=\"Bracketed by Unger, Edd.\"\u003e[329]\u003c/a\u003e in eam aliquis\r\nincurrat imprudens?\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e69\u003c/span\u003e Hoc quamquam video propter depravationem\r\nconsuetudinis neque more turpe haberi neque aut\r\nlege sanciri aut iure civili, tamen naturae lege\r\nsanctum est. Societas est enim (quod etsi saepe\r\ndictum est, dicendum est tamen saepius), latissime\r\nquidem quae pateat, omnium inter omnes, interior\r\neorum, qui eiusdem gentis sint, propior eorum, qui\r\neiusdem civitatis. Itaque maiores aliud ius gentium,\r\naliud ius civile esse voluerunt; quod civile, non\r\nidem continuo gentium, quod autem gentium, idem\r\ncivile esse debet. Sed nos veri iuris germanaeque\r\niustitiae solidam et expressam effigiem nullam tenemus,\r\numbra et imaginibus utimur. Eas ipsas utinam\r\nsequeremur! feruntur enim ex optimis naturae et\r\nveritatis exemplis. \u003cspan class=\"pn\"\u003e70\u003c/span\u003e Nam quanti verba illa: \u003cspan class=\"smcap\"\u003euti ne\r\npropter te fidemve tuam captus fraudatusve\r\nsim\u003c/span\u003e! quam illa aurea: \u003cspan class=\"smcap\"\u003eut inter bonos bene agier\r\noportet et sine fraudatione\u003c/span\u003e! Sed, qui sint\r\n\"boni,\" et quid sit \"bene agi,\" magna quaestio est.\u003c/p\u003e\r\n\r\n\u003cp\u003eQ. quidem Scaevola, pontifex maximus, summam\r\nvim esse dicebat in omnibus iis arbitriis, in quibus\r\nadderetur \u003cspan class=\"smcap\"\u003eex fide bona\u003c/span\u003e, fideique bonae nomen existimabat\r\nmanare latissime, idque versari in tutelis\r\nsocietatibus, fiduciis mandatis, rebus emptis venditis,\r\nconductis locatis, quibus vitae societas contineretur;\r\nin iis magni esse iudicis statuere, praesertim\r\ncum in plerisque essent iudicia contraria, quid quemque\r\ncuique praestare oporteret.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e71\u003c/span\u003e Quocirca astutiae tollendae sunt eaque malitia,\r\nquae volt illa quidem videri se esse prudentiam, sed\r\nabest ab ea distatque plurimum. Prudentia est enim\r\nlocata in dilectu bonorum et malorum, malitia, si\r\nomnia, quae turpia sunt, mala sunt, mala bonis ponit\r\nante.\u003c/p\u003e\r\n\r\n\u003cp\u003eNec vero in praediis solum ius civile ductum a\r\nnatura malitiam fraudemque vindicat, sed etiam in\r\nmancipiorum venditione venditoris fraus omnis excluditur.\r\nQui enim scire debuit de sanitate, de\r\nfuga, de furtis, praestat edicto aedilium. Heredum\r\nalia causa est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e72\u003c/span\u003e Ex quo intellegitur, quoniam iuris natura fons sit,\r\nhoc secundum naturam esse, neminem id agere, ut\r\nex alterius praedetur inscitia. Nec ulla pernicies\r\nvitae maior inveniri potest quam in malitia simulatio\r\nintellegentiae; ex quo ista innumerabilia nascuntur,\r\nut utilia cum honestis pugnare videantur. Quotus\r\nenim quisque reperietur, qui impunitate et ignoratione\r\nomnium proposita abstinere possit iniuria?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eLaw \u003ci\u003evs.\u003c/i\u003e philosophy in dealing with knavery.\u003c/div\u003e\r\n\r\n\u003cp\u003eXVII. Now the law disposes of sharp practices in\r\none way, philosophers in another: the law deals with\r\nthem as far as it can lay its strong arm upon them;\r\nphilosophers, as far as they can be apprehended by\r\nreason and conscience. Now reason demands that\r\nnothing be done with unfairness, with false pretence,\r\nor with misrepresentation. Is it not deception,\r\nthen, to set snares, even if one does not mean to\r\nstart the game or to drive it into them? Why, wild\r\ncreatures often fall into snares undriven and unpursued.\r\nCould one in the same way advertise a house\r\nfor sale, post up a notice \"To be sold,\" like a snare,\r\nand have somebody run into it unsuspecting?\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCivil law \u003ci\u003evs.\u003c/i\u003e moral law.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.69\"\u003e69\u003c/span\u003e Owing to the low ebb of public sentiment, such\r\na method of procedure, I find, is neither by custom\r\naccounted morally wrong nor forbidden either by\r\nstatute or by civil law; nevertheless it is forbidden\r\nby the moral law. For there is a bond of fellowship\u0026mdash;although\r\nI have often made this statement,\r\nI must still repeat it again and again\u0026mdash;which has the\r\nvery widest application, uniting all men together\r\nand each to each. This bond of union is closer\r\nbetween those who belong to the same nation, and\r\nmore intimate still between those who are citizens\r\nof the same city-state. It is for this reason that\r\nour forefathers chose to understand one thing by the\r\nuniversal law and another by the civil law. The\r\n\u003cspan class=\"pb\"\u003e[341]\u003c/span\u003e\r\ncivil law is not necessarily also the universal law;\r\nbut the universal law ought to be also the civil law.\r\nBut we possess no substantial, life-like image of true\r\nLaw and genuine Justice; a mere outline sketch is\r\nall that we enjoy. I only wish that we were true\r\neven to this; for, even as it is, it is drawn from the\r\nexcellent models which Nature and Truth afford.\r\n\u003cspan class=\"pn\" id=\"III.70\"\u003e70\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\"Good faith\" in performance of contracts.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e For how weighty are the words: \"That I be not\r\ndeceived and defrauded through you and my confidence\r\nin you\"! How precious are these: \"As\r\nbetween honest people there ought to be honest\r\ndealing, and no deception\"! But who are \"honest\r\npeople,\" and what is \"honest dealing\"\u0026mdash;these are\r\nserious questions.\u003c/p\u003e\r\n\r\n\u003cp\u003eIt was Quintus Scaevola, the pontifex maximus,\r\nwho used to attach the greatest importance to all\r\nquestions of arbitration to which the formula was\r\nappended \"as good faith requires;\" and he held\r\nthat the expression \"good faith\" had a very extensive\r\napplication, for it was employed in trusteeships\r\nand partnerships, in trusts and commissions, in buying\r\nand selling, in hiring and letting\u0026mdash;in a word, in\r\nall the transactions on which the social relations of\r\ndaily life depend; in these, he said, it required a\r\njudge of great ability to decide the extent of each\r\nindividual\u0027s obligation to the other, especially when\r\ncounter-claims were admissible in most cases.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.71\"\u003e71\u003c/span\u003e Away, then, with sharp practice and trickery,\r\nwhich desires, of course, to pass for wisdom, but is\r\nfar from it and totally unlike it. For the function\r\nof wisdom is to discriminate between good and evil;\r\n\u003cspan class=\"pb\"\u003e[343]\u003c/span\u003e\r\nwhereas, inasmuch as all things morally wrong are\r\nevil, trickery prefers the evil to the good.\u003c/p\u003e\r\n\r\n\u003cp\u003eIt is not only in the case of real estate transfers\r\nthat the civil law, based upon a natural feeling for\r\nthe right, punishes trickery and deception, but also\r\nin the sale of slaves every form of deception on the\r\nvendors part is disallowed. For by the aediles\u0027\r\nruling the vendor is answerable for any deficiency in\r\nthe slave he sells, for he is supposed to know if his\r\nslave is sound, or if he is a runaway, or a thief. The\r\ncase of those who have just come into the possession\r\nof slaves by inheritance is different.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eCunning is not wisdom.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.72\"\u003e72\u003c/span\u003e From this we come to realize that since nature is\r\nthe source of right, it is not in accord with nature\r\nthat anyone should take advantage of his neighbour\u0027s\r\nignorance. And no greater curse in life can\r\nbe found than knavery that wears the mask of wisdom.\r\nThence come those countless cases in which\r\nthe expedient seems to conflict with the right. For\r\nhow few will be found who can refrain from wrong-doing,\r\nif assured of the power to keep it an absolute\r\nsecret and to run no risk of punishment!\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e73\u003c/span\u003e XVIII. Periclitemur, si placet, et in iis quidem\r\nexemplis, in quibus peccari volgus hominum fortasse\r\nnon putet. Neque enim de sicariis, veneficis, testamentariis,\r\nfuribus, peculatoribus hoc loco disserendum\r\nest, qui non verbis sunt et disputatione philosophorum,\r\nsed vinclis et carcere fatigandi, sed haec\u003ca name=\"FNanchor_394\" id=\"FNanchor_394\" href=\"#Footnote_394\" class=\"fnanchor\" title=\"haec c. Edd.; hoc B H a b.\"\u003e[330]\u003c/a\u003e\r\nconsideremus, quae faciunt ii, qui habentur boni.\u003c/p\u003e\r\n\r\n\u003cp\u003eL. Minuci Basili, locupletis hominis, falsum testamentum\r\nquidam e Graecia Romam attulerunt. Quod\r\nquo facilius optinerent, scripserunt heredes secum\r\nM. Crassum et Q. Hortensium, homines eiusdem\r\naetatis potentissimos; qui cum illud falsum esse\r\nsuspicarentur, sibi autem nullius essent conscii\r\nculpae, alieni facinoris munusculum non repudiaverunt.\r\nQuid ergo? satin est hoc, ut non deliquisse\r\nvideantur? Mihi quidem non videtur, quamquam\r\nalterum vivum amavi, alterum non odi mortuum;\r\n\u003cspan class=\"pn\"\u003e74\u003c/span\u003e sed, cum Basilus M. Satrium, sororis filium, nomen\r\nsuum ferre voluisset eumque fecisset heredem (hunc\r\ndico patronum agri Piceni et Sabini; o turpem\r\nnotam temporum [nomen illorum]!),\u003ca name=\"FNanchor_395\" id=\"FNanchor_395\" href=\"#Footnote_395\" class=\"fnanchor\" title=\"turpem notam temporum nomen illorum H a (turpe) b, Bt.; excl. nomen illorum Victorius, Ed.; turpe nomen illorum temporum c.\"\u003e[331]\u003c/a\u003e non erat aequum\r\nprincipes civis rem habere, ad Satrium nihil praeter\r\nnomen pervenire. Etenim, si is, qui non defendit\r\niniuriam neque propulsat,\u003ca name=\"FNanchor_396\" id=\"FNanchor_396\" href=\"#Footnote_396\" class=\"fnanchor\" title=\"propulsat cod. Bern., O., Edd.; propulsat a suis Edd.\"\u003e[332]\u003c/a\u003e cum potest, iniuste facit,\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#I.23\"\u003e§ 23\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nut in primo libro disserui, qualis habendus est is, qui\r\nnon modo non repellit, \u003cins class=\"corr\" title=\"set\" id=\"C344\"\u003esed\u003c/ins\u003e etiam adiuvat iniuriam?\r\nMihi quidem etiam verae hereditates non honestae\r\nvidentur, si sunt malitiosis blanditiis, officiorum non\r\nveritate, sed simulatione quaesitae.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtqui in talibus rebus aliud utile interdum, aliud\r\nhonestum videri solet. \u003cspan class=\"pn\"\u003e75\u003c/span\u003e Falso; nam eadem utilitatis,\r\nquae honestatis, est regula. \u003cspan class=\"pn\"\u003e(75)\u003c/span\u003e Qui hoc non perviderit,\r\nab hoc nulla fraus aberit, nullum facinus. Sic enim\r\ncogitans: \"Est istuc quidem honestum, verum hoc\r\nexpedit,\" res a natura copulatas audebit errore\r\ndivellere, qui fons est fraudium, maleficiorum, scelerum\r\nomnium.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003e\u003cspan class=\"pn\" id=\"III.73\"\u003e73\u003c/span\u003e XVIII. Let us put our principle to the test, if\r\nyou please, and see if it holds good in those instances\r\nin which, perhaps, the world in general finds no\r\nwrong; for in this connection we do not need to\r\ndiscuss cut-throats, poisoners, forgers of wills, thieves,\r\nand embezzlers of public moneys, who should be\r\nrepressed not by lectures and discussions of philosophers,\r\nbut by chains and prison walls; but let us\r\nstudy here the conduct of those who have the reputation\r\nof being honest men.\u003c/p\u003e\r\n\r\n\u003cp\u003eCertain individuals brought from Greece to Rome\r\na forged will, purporting to be that of the wealthy\r\n\u003cspan class=\"pb\"\u003e[345]\u003c/span\u003e\r\nLucius Minucius Basilus. The more easily to procure\r\nvalidity for it, they made joint-heirs with themselves\r\ntwo of the most influential men of the day,\r\nMarcus Crassus and Quintus Hortensius. Although\r\nthese men suspected that the will was a forgery,\r\nstill, as they were conscious of no personal guilt in\r\nthe matter, they did not spurn the miserable boon\r\nprocured through the crime of others. What shall we\r\nsay, then? Is this excuse competent to acquit them\r\nof guilt? I cannot think so, although I loved the\r\none while he lived, and do not hate the other now\r\nthat he is dead. \u003cspan class=\"pn\" id=\"III.74\"\u003e74\u003c/span\u003e Be that as it may, Basilus had in fact\r\ndesired that his nephew Marcus Satrius should bear\r\nhis name and inherit his property. (I refer to the\r\nSatrius who is the present patron of Picenum and\r\nthe Sabine country\u0026mdash;and oh, what a shameful stigma\r\nit is upon the times!\u003ca name=\"FNanchor_397\" id=\"FNanchor_397\" href=\"#Footnote_397\" class=\"fnanchor\" title=\"The shame was that states enjoying the rights of Roman citizenship should need a patron to protect their interests in the Roman capital.\"\u003e[BM]\u003c/a\u003e) And therefore it was not\r\nright that two of the leading citizens of Rome\r\nshould take the estate and Satrius succeed to nothing\r\nexcept his uncle\u0027s name. For if he does wrong who\r\ndoes not ward off and repel injury when he can\u0026mdash;as\r\nI explained in the course of the First Book\u0026mdash;what is to\r\nbe thought of the man who not only does not try to\r\nprevent wrong, but actually aids and abets it? For\r\nmy part, I do not believe that even genuine legacies\r\nare moral, if they are sought after by designing\r\nflatteries and by attentions hypocritical rather than\r\nsincere.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe same standard for expediency as for moral rectitude.\u003c/div\u003e\r\n\r\n\u003cp\u003eAnd yet in such cases there are times when one\r\ncourse is likely to appear expedient and another\r\nmorally right. \u003cspan class=\"pn\" id=\"III.75\"\u003e75\u003c/span\u003e The appearance is deceptive; for\r\nour standard is the same for expediency and for\r\nmoral rectitude. \u003cspan class=\"pn\"\u003e(75)\u003c/span\u003e And the man who does not accept\r\nthe truth of this will be capable of any sort of dishonesty,\r\n\u003cspan class=\"pb\"\u003e[347]\u003c/span\u003e\r\nany sort of crime. For if he reasons\r\n\"That is, to be sure, the right course, but this\r\ncourse brings advantage,\" he will not hesitate in his\r\nmistaken judgment to divorce two conceptions that\r\nnature has made one; and that spirit opens the\r\ndoor to all sorts of dishonesty, wrong-doing, and\r\ncrime.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXIX. Itaque, si vir bonus habeat hanc vim, ut, si\r\ndigitis concrepuerit, possit in locupletium testamenta\r\nnomen eius inrepere, hac vi non utatur, ne si exploratum\r\nquidem habeat id omnino neminem umquam\r\nsuspicaturum. At dares hanc vim M. Crasso, ut\r\ndigitorum percussione heres posset scriptus esse, qui\r\nre vera non esset heres, in foro, mihi crede, saltaret.\r\nHomo autem iustus isque, quem sentimus virum\r\nbonum, nihil cuiquam, quod in se transferat, detrahet.\r\nHoc qui admiratur, is se, quid sit vir bonus,\r\nnescire fateatur. \u003cspan class=\"pn\"\u003e76\u003c/span\u003e At vero, si qui voluerit animi sui\r\ncomplicatam notionem evolvere, iam se ipse doceat\r\neum virum bonum esse, qui prosit, quibus possit,\r\nnoceat nemini nisi lacessitus iniuria. Quid ergo?\r\nhic non noceat, qui quodam quasi veneno perficiat,\r\nut veros heredes moveat, in eorum locum ipse succedat?\r\n\"Non igitur faciat,\" dixerit quis, \"quod utile\r\nsit, quod expediat?\" Immo intellegat nihil nec\r\nexpedire nec utile esse, quod sit iniustum; hoc qui\r\nnon didicerit, bonus vir esse non poterit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e77\u003c/span\u003e \u003ci\u003eC.\u003c/i\u003e\u003ca name=\"FNanchor_399\" id=\"FNanchor_399\" href=\"#Footnote_399\" class=\"fnanchor\" title=\"C. Bt., Ed., Heine; not in MSS.\"\u003e[333]\u003c/a\u003e Fimbriam consularem audiebam de patre nostro\r\npuer iudicem M. Lutatio Pinthiae fuisse, equiti\r\nRomano sane honesto, cum is sponsionem fecisset,\r\n\u003cspan class=\"smcap\"\u003eni vir bonus esset\u003c/span\u003e. Itaque ei dixisse Fimbriam se\r\nillam rem numquam iudicaturum, ne aut spoliaret\r\nfama probatum hominem, si contra iudicavisset, aut\r\nstatuisse videretur virum bonum esse aliquem, cum\r\nea res innumerabilibus officiis et laudibus contineretur.\u003c/p\u003e\r\n\r\n\u003cp\u003eHuic igitur viro bono, quem Fimbria etiam, non\r\nmodo Socrates noverat, nullo modo videri potest\r\nquicquam esse utile, quod non honestum sit. Itaque\r\ntalis vir non modo facere, sed ne cogitare quidem\r\nquicquam audebit, quod non audeat praedicare.\r\nHaec non turpe est dubitare philosophos, quae ne\r\nrustici quidem dubitent? a quibus natum est id,\r\nquod iam contritum est vetustate, proverbium. Cum\r\nenim fidem alicuius bonitatemque laudant, dignum\r\nesse dicunt, \"quicum in tenebris mices.\" Hoc quam\r\nhabet vim nisi illam, nihil expedire, quod non\r\ndeceat, etiamsi id possis nullo refellente optinere?\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e78\u003c/span\u003e Videsne hoc proverbio neque Gygi illi posse\r\nveniam dari neque huic, quem paulo ante fingebam\r\ndigitorum percussione hereditates omnium posse\r\nconverrere? Ut enim, quod turpe est, id, quamvis\r\noccultetur, tamen honestum fieri nullo modo potest,\r\nsic, quod honestum non est, id utile ut sit, effici non\r\npotest adversante et repugnante natura.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe good man not tempted to unrighteous gain.\u003c/div\u003e\r\n\r\n\u003cp\u003eXIX. Suppose, then, that a good man had such\r\npower that at a snap of his fingers his name could\r\nsteal into rich men\u0027s wills, he would not avail himself\r\nof that power\u0026mdash;no, not even though he could be\r\nperfectly sure that no one would ever suspect it.\r\nSuppose, on the other hand, that one were to offer\r\na Marcus Crassus the power, by the mere snapping\r\nof his fingers, to get himself named as heir, when he\r\nwas not really an heir, he would, I warrant you,\r\ndance in the forum. But the righteous man, the\r\none whom we feel to be a good man, would never\r\nrob anyone of anything to enrich himself. If anybody\r\nis astonished at this doctrine, let him confess\r\nthat he does not know what a good man is. \u003cspan class=\"pn\" id=\"III.76\"\u003e76\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eWho is the good man?\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e If, on\r\nthe other hand, anyone should desire to unfold the\r\nidea of a good man which lies wrapped up in his own\r\nmind,\u003ca name=\"FNanchor_398\" id=\"FNanchor_398\" href=\"#Footnote_398\" class=\"fnanchor\" title=\"The Platonic doctrine of ideas known in a previous existence and gradually developing into renewed consciousness. Learning is but a remembering of what the soul has known before.\"\u003e[BN]\u003c/a\u003e he would then at once make it clear to himself\r\nthat a good man is one who helps all whom he\r\ncan and harms nobody, unless provoked by wrong.\r\nWhat shall we say, then? Would he not be doing\r\nharm who by a kind of magic spell should succeed\r\nin displacing the real heirs to an estate and pushing\r\nhimself into their place? \"Well,\" some one may\r\nsay, \"is he not to do what is expedient, what is advantageous\r\nto himself?\" Nay, verily; he should rather\r\nbe brought to realize that nothing that is unjust is\r\neither advantageous or expedient; if he does not\r\n\u003cspan class=\"pb\"\u003e[349]\u003c/span\u003e\r\nlearn this lesson, it will never be possible for him to\r\nbe a \"good man.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.77\"\u003e77\u003c/span\u003e When I was a boy, I used to hear my father tell\r\nthat Gaius Fimbria, an ex-consul, was judge in a\r\ncase of Marcus Lutatius Pinthia, a Roman knight of\r\nirreproachable character. On that occasion Pinthia\r\nhad laid a wager to be forfeited \"if he did not prove\r\nin court that he was a good man.\" Fimbria declared\r\nthat he would never render a decision in such\r\na case, for fear that he might either rob a reputable\r\nman of his good name, if he decided against him, or\r\nbe thought to have pronounced some one a good\r\nman, when such a character is, as he said, established\r\nby the performance of countless duties and the possession\r\nof praiseworthy qualities without number.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eTo a good man moral wrong is never expedient.\u003c/div\u003e\r\n\r\n\u003cp\u003eTo this type of good man, then, known not only\r\nto a Socrates but even to a Fimbria, nothing can\r\npossibly seem expedient that is not morally right.\r\nSuch a man, therefore, will never venture to think\u0026mdash;to\r\nsay nothing of doing\u0026mdash;anything that he would\r\nnot dare openly to proclaim. Is it not a shame that\r\nphilosophers should be in doubt about moral questions\r\non which even peasants have no doubts at all?\r\nFor it is with peasants that the proverb, already trite\r\nwith age, originated: when they praise a man\u0027s\r\nhonour and honesty, they say \"He is a man with\r\nwhom you can safely play at odd and even\u003ca name=\"FNanchor_400\" id=\"FNanchor_400\" href=\"#Footnote_400\" class=\"fnanchor\" title=\"Lit. \u0027flash with the fingers\u0027; shoot out some fingers the number of which had to be guessed.\"\u003e[BO]\u003c/a\u003e in the\r\ndark.\" What is the point of the proverb but this\u0026mdash;that\r\nwhat is not proper brings no advantage, even if\r\n\u003cspan class=\"pb\"\u003e[351]\u003c/span\u003e\r\nyou can gain your end without any one\u0027s being able\r\nto convict you of wrong?\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.78\"\u003e78\u003c/span\u003e Do you not see that in the light of this proverb\r\nno excuse is available either for the Gyges of the\r\nstory or for the man who I assumed a moment ago\r\ncould with a snap of his fingers sweep together\r\neverybody\u0027s inheritance at once. For as the morally\r\nwrong cannot by any possibility be made morally\r\nright, however successfully it may be covered up, so\r\nwhat is not morally right cannot be made expedient,\r\nfor nature refuses and resists.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e79\u003c/span\u003e XX. At enim, cum permagna praemia sunt, est\r\ncausa peccandi.\u003c/p\u003e\r\n\r\n\u003cp\u003eC. Marius cum a spe consulatus longe abesset et\r\niam\u003ca name=\"FNanchor_401\" id=\"FNanchor_401\" href=\"#Footnote_401\" class=\"fnanchor\" title=\"et iam Edd.; etiam MSS.\"\u003e[334]\u003c/a\u003e septimum annum post praeturam iaceret, neque\r\npetiturus umquam consulatum videretur, Q. Metellum,\r\ncuius legatus erat, summum virum et civem,\r\ncum ab eo, imperatore suo, Romam missus esset,\r\napud populum Romanum criminatus est bellum illum\r\nducere; si se consulem fecissent; brevi tempore aut\r\nvivum aut mortuum Iugurtham se in potestatem\r\npopuli Romani redacturum. Itaque factus est ille\r\nquidem consul, sed a fide iustitiaque discessit, qui\r\noptimum et gravissimum civem, cuius legatus et a\r\nquo missus esset, in invidiam falso crimine adduxerit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e80\u003c/span\u003e Ne noster quidem Gratidianus officio viri boni\r\nfunctus est tum, cum praetor esset collegiumque\r\npraetorium tribuni plebi adhibuissent, ut res nummaria\r\nde communi sententia constitueretur; iactabatur\r\nenim temporibus illis nummus sic, ut nemo\r\nposset scire, quid haberet. Conscripserunt communiter\r\nedictum cum poena atque iudicio constitueruntque,\r\nut omnes simul in rostra post meridiem\r\nescenderent. Et ceteri quidem alius alio, Marius\r\nab subselliis in rostra recta idque, quod communiter\r\ncompositum fuerat, solus edixit. Et ea res, si quaeris,\r\nei magno honori fuit; omnibus vicis statuae, ad eas\r\ntus, cerei; quid multa? nemo umquam multitudini\r\nfuit carior.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e81\u003c/span\u003e Haec sunt, quae conturbent in deliberatione non\r\nnumquam, cum id, in quo violatur aequitas, non ita\r\nmagnum, illud autem, quod ex eo paritur, permagnum\r\nvidetur, ut Mario praeripere collegis et tribunis\r\nplebi popularem gratiam non ita turpe, consulem ob\r\neam rem fieri, quod sibi tum proposuerat, valde utile\r\nvidebatur. Sed omnium una regula est, quam tibi\r\ncupio esse notissimam, aut illud, quod utile videtur,\r\nturpe ne sit aut, si turpe est, ne videatur esse utile.\r\nQuod igitur? possumusne aut illum Marium virum\r\nbonum iudicare aut hunc\u003ca name=\"FNanchor_402\" id=\"FNanchor_402\" href=\"#Footnote_402\" class=\"fnanchor\" title=\"aut hunc c, Edd.; atque hunc B H a b.\"\u003e[335]\u003c/a\u003e? Explica atque excute\r\nintellegentiam tuam, ut videas, quae sit in ea [species]\r\nforma\u003ca name=\"FNanchor_403\" id=\"FNanchor_403\" href=\"#Footnote_403\" class=\"fnanchor\" title=\"ea species forma B H a b; ea specie forma c p; ea forma, Klotz, Heine, Ed.; ea species, Bt.\"\u003e[336]\u003c/a\u003e et notio viri boni. Cadit ergo in virum bonum\r\nmentiri emolumenti sui causa, criminari, praeripere,\r\nfallere? Nihil profecto minus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e82\u003c/span\u003e Est ergo ulla res tanti aut commodum ullum tam\r\nexpetendum, ut viri boni et splendorem et nomen\r\namittas? Quid est, quod afferre tantum utilitas\r\nista, quae dicitur, possit, quantum auferre, si boni\r\nviri nomen eripuerit, fidem iustitiamque detraxerit?\r\nQuid enim interest, utrum ex homine se convertat\r\nquis in beluam an hominis figura immanitatem gerat\r\nbeluae?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe moral loss that comes from wrong ambitions:\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.79\"\u003e79\u003c/span\u003e XX. \"But stay,\" some one will object, \"when\r\nthe prize is very great, there is excuse for doing\r\nwrong.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(1) Marius,\u003c/div\u003e\r\n\r\n\u003cp\u003eGaius Marius had been left in obscurity for more\r\nthan six whole years after his praetorship and had\r\nscarcely the remotest hope of gaining the consulship.\r\nIt looked as if he would never even be a\r\ncandidate for that office. He was now a lieutenant\r\nunder Quintus Metellus, who sent him on a furlough\r\nto Rome. There before the Roman People he\r\naccused his own general, an eminent man and one\r\nof our first citizens, of purposely protracting the war\r\nand declared that if they would make him consul,\r\nhe would within a short time deliver Jugurtha alive\r\nor dead into the hands of the Roman People. And\r\nso he was elected consul, it is true, but he was a\r\ntraitor to his own good faith and to justice; for by a\r\nfalse charge he subjected to popular disfavour an\r\nexemplary and highly respected citizen, and that\r\ntoo, although he was his lieutenant and under leave\r\nof absence from him.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) Gratidianus,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.80\"\u003e80\u003c/span\u003e Even our kinsman Gratidianus failed on one occasion\r\n\u003cspan class=\"pb\"\u003e[353]\u003c/span\u003e\r\nto perform what would be a good man\u0027s duty:\r\nin his praetorship the tribunes of the people summoned\r\nthe college of praetors to counsel, in order\r\nto adopt by joint resolution a standard of value for\r\nour currency; for at that time the value of money\r\nwas so fluctuating that no one could tell how much\r\nhe was worth. In joint session they drafted an\r\nordinance, defining the penalty and the methods of\r\nprocedure in cases of violation of the ordinance, and\r\nagreed that they should all appear together upon\r\nthe rostra in the afternoon to publish it. And while\r\nall the rest withdrew, some in one direction, some\r\nin another, Marius (Gratidianus) went straight from\r\nthe council chamber to the rostra and published\r\nindividually what had been drawn up by all together.\r\nAnd that coup, if you care to know, brought him\r\nvast honour; in every street statues of him were\r\nerected; before these incense and candles burned.\r\nIn a word, no one ever enjoyed greater popularity\r\nwith the masses.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eNo material gain can compensate for moral loss.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.81\"\u003e81\u003c/span\u003e It is such cases as these that sometimes perplex\r\nus in our consideration, when the point in which\r\njustice is violated does not seem so very significant,\r\nbut the consequences of such slight transgression\r\nseem exceedingly important. For example, it was not\r\nso very wrong morally, in the eyes of Marius,\u003ca name=\"FNanchor_404\" id=\"FNanchor_404\" href=\"#Footnote_404\" class=\"fnanchor\" title=\"Gratidianus\u0027s.\"\u003e[BP]\u003c/a\u003e to overreach\r\nhis colleagues and the tribunes in turning to\r\nhimself alone all the credit with the people; but to\r\nsecure by that means his election to the consulship,\r\nwhich was then the goal of his ambition,\u003ca name=\"FNanchor_405\" id=\"FNanchor_405\" href=\"#Footnote_405\" class=\"fnanchor\" title=\"Never attained, however. For his conspicuous position as a popular leader made him an early mark for Sulla\u0027s proscriptions.\"\u003e[BQ]\u003c/a\u003e seemed\r\nvery greatly to his interest. But for all cases we\r\nhave one rule, with which I desire you to be perfectly\r\nfamiliar: that which seems expedient must\r\nnot be morally wrong; or, if it is morally wrong, it\r\n\u003cspan class=\"pb\"\u003e[355]\u003c/span\u003e\r\nmust not seem expedient. What follows? Can we\r\naccount either the great Marius or our Marius Gratidianus\r\na good man? Work out your own ideas and\r\nsift your thoughts so as to see what conception and\r\nidea of a good man they contain. Pray, tell me,\r\ndoes it coincide with the character of your good man\r\nto lie for his own profit, to slander, to overreach, to\r\ndeceive? Nay, verily; anything but that!\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.82\"\u003e82\u003c/span\u003e Is there, then, any object of such value or any\r\nadvantage so worth the winning that, to gain it, one\r\nshould sacrifice the name of a \"good man\" and the\r\nlustre of his reputation? What is there that your\r\nso-called expediency can bring to you that will compensate\r\nfor what it can take away, if it steals from\r\nyou the name of a \"good man\" and causes you to\r\nlose your sense of honour and justice? For what\r\ndifference does it make whether a man is actually\r\ntransformed into a beast or whether, keeping the\r\noutward appearance of a man, he has the savage\r\nnature of a beast within?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXXI. Quid? qui omnia recta et honesta neglegunt,\r\ndum modo potentiam consequantur, nonne\r\nidem faciunt, quod is, qui etiam socerum habere\r\nvoluit eum, cuius ipse audacia potens esset? Utile\r\nei videbatur plurimum posse alterius invidia; id\r\nquam iniustum in patriam et quam turpe esset, non\r\nvidebat. Ipse autem socer in ore semper Graecos\r\nversus de Phoenissis habebat, quos dicam, ut potero,\r\nincondite fortasse, sed tamen, ut res possit intellegi:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eEur. Phoen. 524-525\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eNam sí violandum est iús, regnandi grátia\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eViolándum est; aliis rébus pietatém colas.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eCapitalis [Eteocles vel potius Euripides],\u003ca name=\"FNanchor_406\" id=\"FNanchor_406\" href=\"#Footnote_406\" class=\"fnanchor\" title=\"Bracketed by Ed., Heine, et al.\"\u003e[337]\u003c/a\u003e qui id\r\nunum, quod omnium sceleratissimum fuerit, exceperit!\r\n\u003cspan class=\"pn\"\u003e83\u003c/span\u003e Quid igitur minuta colligimus, hereditates,\r\nmercaturas, venditiones fraudulentas? ecce tibi, qui\r\nrex populi Romani dominusque omnium gentium\r\nesse concupiverit idque perfecerit! Hanc cupiditatem\r\nsi honestam quis esse dicit, amens est; probat\r\nenim legum et libertatis interitum earumque oppressionem\r\ntaetram et detestabilem gloriosam putat.\r\nQui autem fatetur honestum non esse in ea civitate,\r\nquae libera fuerit quaeque\u003ca name=\"FNanchor_407\" id=\"FNanchor_407\" href=\"#Footnote_407\" class=\"fnanchor\" title=\"fuerit quaeque c, Edd.; fuit B H a b.\"\u003e[338]\u003c/a\u003e esse debeat, regnare, sed\r\nei, qui id facere possit, esse utile, qua hunc obiurgatione\r\naut quo potius convicio a tanto errore coner\r\navellere? Potest enim, di immortales! cuiquam esse\r\nutile foedissimum et taeterrimum parricidium patriae,\r\nquamvis is, qui se eo obstrinxerit, ab oppressis civibus\r\nparens nominetur? Honestate igitur dirigenda\u003ca name=\"FNanchor_408\" id=\"FNanchor_408\" href=\"#Footnote_408\" class=\"fnanchor\" title=\"dirigenda MSS., Edd. plerique; derigenda Ed.\"\u003e[339]\u003c/a\u003e\r\nutilitas est, et quidem sic, ut haec duo verbo inter se\r\ndiscrepare, re unum sonare videantur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e84\u003c/span\u003e Non habeo, ad volgi opinionem quae maior utilitas\r\nquam regnandi esse possit; nihil contra inutilius ei,\r\nqui id iniuste consecutus sit, invenio, cum ad veritatem\r\ncoepi revocare rationem. Possunt enim cuiquam esse\r\nutiles angores, sollicitudines, diurni et nocturni metus,\r\nvita insidiarum periculorumque plenissima?\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ccite lang=\"la\" xml:lang=\"la\"\u003eInc. Fab.\u003c/cite\u003e, Ribbeck\u003csup\u003e2\u003c/sup\u003e, 651\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eMúlti iniqui atque ínfideles régno, pauci bénivoli,\u003ca name=\"FNanchor_412\" id=\"FNanchor_412\" href=\"#Footnote_412\" class=\"fnanchor\" title=\"beni(e)voli Stürenbg.; benivoli sunt c; boni sunt B H a b.\"\u003e[340]\u003c/a\u003e\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003einquit Accius. At cui regno? Quod a Tantalo et\r\nPelope proditum iure optinebatur. Nam quanto pluris\r\nei regi putas, qui exercitu populi Romani populum\r\nipsum Romanum oppressisset civitatemque non modo\r\nliberam, sed etiam gentibus imperantem servire sibi\r\ncoëgisset? \u003cspan class=\"pn\"\u003e85\u003c/span\u003e Hunc tu quas conscientiae labes in animo\r\ncenses habuisse, quae vulnera? Cuius autem vita\r\nipsi potest utilis esse, cum eius vitae ea condicio sit,\r\nut, qui illam eripuerit, in maxima et gratia futurus sit\r\net gloria? Quodsi haec utilia non sunt, quae maxime\r\nvidentur, quia plena sunt dedecoris ac turpitudinis,\r\nsatis persuasum esse debet nihil esse utile, quod non\r\nhonestum sit.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cp\u003eXXI. Again, when people disregard everything\r\nthat is morally right and true, if only they may\r\nsecure power thereby, \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(3) Pompey,\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e are they not pursuing the\r\nsame course as he\u003ca name=\"FNanchor_409\" id=\"FNanchor_409\" href=\"#Footnote_409\" class=\"fnanchor\" title=\"Pompey, who in 59 married Caesar\u0027s daughter Julia, twenty-four years his junior, and already betrothed to Caepio.\"\u003e[BR]\u003c/a\u003e who wished to have as a father-in-law\r\nthe man by whose effrontery he might gain\r\npower for himself? He thought it advantageous to\r\nsecure supreme power while the odium of it fell\r\nupon another; and he failed to see how unjust to\r\nhis country this was, and how wrong morally. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(4) Caesar.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e But\r\nthe father-in-law himself used to have continually\r\nupon his lips the Greek verses from the Phoenissae,\r\nwhich I will reproduce as well as I can\u0026mdash;awkwardly,\r\nit may be, but still so that the meaning can be\r\nunderstood:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\u003cspan class=\"pb\"\u003e[357]\u003c/span\u003e\r\n\"If wrong may e\u0027er be right, for a throne\u0027s sake\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eWere wrong most right:\u0026mdash;be God in all else feared!\"\u003ca name=\"FNanchor_410\" id=\"FNanchor_410\" href=\"#Footnote_410\" class=\"fnanchor\" title=\"From A. S. Way\u0027s translation.\"\u003e[BS]\u003c/a\u003e\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eOur tyrant deserved his death for having made an\r\nexception of the one thing that was the blackest\r\ncrime of all. \u003cspan class=\"pn\" id=\"III.83\"\u003e83\u003c/span\u003e Why do we gather instances of petty\r\ncrime\u0026mdash;legacies criminally obtained and fraudulent\r\nbuying and selling? Behold, here you have a man\r\nwho was ambitious to be king of the Roman People\r\nand master of the whole world; and he achieved it!\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eEven to gain a throne by moral wrong is not expedient.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nThe man who maintains that such an ambition is\r\nmorally right is a madman; for he justifies the destruction\r\nof law and liberty and thinks their hideous\r\nand detestable suppression glorious. But if anyone\r\nagrees that it is not morally right to be king in a\r\nstate that once was free and that ought to be free\r\nnow, and yet imagines that it is advantageous for\r\nhim who can reach that position, with what remonstrance\r\nor rather with what appeal should I try to\r\ntear him away from so strange a delusion? For, oh\r\nye immortal gods! can the most horrible and hideous\r\nof all murders\u0026mdash;that of fatherland\u0026mdash;bring advantage\r\nto anybody, even though he who has committed\r\nsuch a crime receives from his enslaved fellow-citizens\r\nthe title of \"Father of his Country\"\u003ca name=\"FNanchor_411\" id=\"FNanchor_411\" href=\"#Footnote_411\" class=\"fnanchor\" title=\"The title bestowed on Cicero for saving the republic (in 63) and on Caesar for overthrowing it (after the battle of Munda, in 45).\"\u003e[BT]\u003c/a\u003e?\r\n\u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eIdentity of expediency and moral rectitude.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e\r\nExpediency, therefore, must be measured by the\r\nstandard of moral rectitude, and in such a way, too,\r\nthat these two words shall seem in sound only to be\r\ndifferent but in real meaning to be one and the same.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.84\"\u003e84\u003c/span\u003e What greater advantage one could have, according\r\nto the standard of popular opinion, than to be a king,\r\nI do not know; when, however, I begin to bring the\r\nquestion back to the standard of truth, then I find\r\nnothing more disadvantageous for one who has risen\r\n\u003cspan class=\"pb\"\u003e[359]\u003c/span\u003e\r\nto that height by injustice. For can occasions for\r\nworry, anxiety, fear by day and by night, and a life all\r\nbeset with plots and perils be of advantage to anybody?\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Thrones have many foes and friends untrue, but few devoted friends,\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003esays Accius. But of what sort of throne was he\r\nspeaking? Why, one that was held by right, handed\r\ndown from Tantalus and Pelops. Aye, but how many\r\nmore foes, think you, had that king who with the\r\nRoman People\u0027s army brought the Roman People\r\nthemselves into subjection and compelled a state that\r\nnot only had been free but had been mistress of the\r\nworld to be his slave? \u003cspan class=\"pn\" id=\"III.85\"\u003e85\u003c/span\u003e What stains do you think he\r\nhad upon his conscience, what scars upon his heart?\r\nBut whose life can be advantageous to himself, if that\r\nlife is his on the condition that the man who takes it\r\nshall be held in undying gratitude and glory? But\r\nif these things which seem so very advantageous are\r\nnot advantageous because they are full of shame and\r\nmoral wrong, we ought to be quite convinced that\r\nnothing can be expedient that is not morally right.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e86\u003c/span\u003e XXII. Quamquam id quidem cum saepe alias, tum\r\nPyrrhi bello a C. Fabricio consule iterum et a senatu\r\nnostro iudicatum est. Cum enim rex Pyrrhus populo\r\nRomano bellum ultro intulisset, cumque de imperio\r\ncertamen esset cum rege generoso ac potenti,\u003ca name=\"FNanchor_413\" id=\"FNanchor_413\" href=\"#Footnote_413\" class=\"fnanchor\" title=\"potenti Nonius, Edd.; potente MSS.\"\u003e[341]\u003c/a\u003e perfuga\r\nab eo venit in castra Fabrici eique est pollicitus,\r\nsi praemium sibi proposuisset, se, ut clam venisset, sic\r\nclam in Pyrrhi castra rediturum et eum veneno necaturum.\r\nHunc Fabricius reducendum curavit ad\r\nPyrrhum, idque eius factum laudatum a senatu est.\r\nAtqui, si speciem utilitatis opinionemque quaerimus,\r\nmagnum illud bellum perfuga unus et gravem adversarium\r\nimperii sustulisset, sed magnum dedecus et\r\nflagitium, quicum laudis certamen fuisset, eum non\r\nvirtute, sed scelere superatum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e87\u003c/span\u003e Utrum igitur utilius vel Fabricio, qui talis in hac\r\nurbe, qualis Aristides Athenis, fuit, vel senatui nostro,\r\nqui numquam utilitatem a dignitate seiunxit, armis\r\ncum hoste certare an venenis? Si gloriae causa\r\nimperium expetendum est, scelus absit, in quo non\r\npotest esse gloria; sin ipsae opes expetuntur quoquo\r\nmodo, non poterunt utiles esse cum infamia.\u003c/p\u003e\r\n\r\n\u003cp\u003eNon igitur utilis illa L. Philippi Q. f. sententia,\r\nquas civitates L. Sulla pecunia accepta ex senatus\r\nconsulto liberavisset, ut eae rursus vectigales essent\r\nneque iis pecuniam, quam pro libertate dederant,\r\nredderemus. Ei senatus est assensus. Turpe imperio!\r\npiratarum enim melior fides quam senatus. At aucta\r\nvectigalia, utile igitur. Quousque audebunt dicere\r\nquicquam utile, quod non honestum? \u003cspan class=\"pn\"\u003e88\u003c/span\u003e potest autem\r\nulli imperio, quod gloria debet fultum esse et benivolentia\r\nsociorum, utile esse odium et infamia?\u003c/p\u003e\r\n\r\n\u003cp\u003eEgo etiam cum Catone meo saepe dissensi; nimis\r\nmihi praefracte videbatur aerarium vectigaliaque defendere,\r\nomnia publicanis negare, multa sociis, cum\r\nin hos benefici esse deberemus, cum illis sic agere,\r\nut cum colonis nostris soleremus, eoque magis, quod\u003ca name=\"FNanchor_414\" id=\"FNanchor_414\" href=\"#Footnote_414\" class=\"fnanchor\" title=\"quod L c, Edd.; quo B H a b.\"\u003e[342]\u003c/a\u003e\r\nilla ordinum coniunctio ad salutem rei publicae pertinebat.\r\nMale etiam Curio, cum causam Transpadanorum\r\naequam esse dicebat, semper autem addebat:\r\n\"Vincat utilitas!\" Potius doceret non esse aequam,\r\nquia non esset utilis rei publicae, quam, cum utilem\r\nnon esse diceret, esse aequam fateretur.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eApparent conflicts between expediency and moral rectitude:\u003cbr /\u003e\r\n(1) Fabricius and the deserter,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.86\"\u003e86\u003c/span\u003e XXII. And yet this very question has been decided\r\non many occasions before and since; but in\r\nthe war with Pyrrhus the decision rendered by Gaius\r\nFabricius, in his second consulship, and by our senate\r\nwas particularly striking. Without provocation King\r\nPyrrhus had declared war upon the Roman People; the\r\nstruggle was against a generous and powerful prince,\r\nand the supremacy of power was the prize; a deserter\r\ncame over from him to the camp of Fabricius and\r\npromised, if Fabricius would assure him of a reward, to\r\nreturn to the camp of Pyrrhus as secretly as he had\r\ncome, administer poison to the king, and bring about\r\n\u003cspan class=\"pb\"\u003e[361]\u003c/span\u003e\r\nhis death. Fabricius saw to it that this fellow was\r\ntaken back to Pyrrhus; and his action was commended\r\nby the senate. And yet, if the mere show\r\nof expediency and the popular conception of it are\r\nall we want, this one deserter would have put an\r\nend to that wasting war and to a formidable foe of\r\nour supremacy; but it would have been a lasting\r\nshame and disgrace to us to have overcome not by\r\nvalour but by crime the man with whom we had a\r\ncontest for glory.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.87\"\u003e87\u003c/span\u003e Which course, then, was more expedient for\r\nFabricius, who was to our city what Aristides was to\r\nAthens, or for our senate, who never divorced expediency\r\nfrom honour\u0026mdash;to contend against the enemy\r\nwith the sword or with poison? If supremacy is to\r\nbe sought for the sake of glory, crime should be excluded,\r\nfor there can be no glory in crime; but if it\r\nis power for its own sake that is sought, whatever\r\nthe price, it cannot be expedient if it is linked with\r\nshame.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) the senate and the tributary allies,\u003c/div\u003e\r\n\r\n\u003cp\u003eThat well-known measure, therefore, introduced\r\nby Philippus, the son of Quintus, was not expedient.\r\nWith the authority of the senate, Lucius Sulla had\r\nexempted from taxation certain states upon receipt\r\nof a lump sum of money from them. Philippus\r\nproposed that they should again be reduced to the\r\ncondition of tributary states, without repayment on\r\nour part of the money that they had paid for their\r\nexemption. And the senate accepted his proposal.\r\nShame upon our government! The pirates\u0027 sense of\r\nhonour is higher than the senate\u0027s. \"But,\" some\r\none will say, \"the revenues were increased, and\r\ntherefore it was expedient.\" How long will people\r\nventure to say that a thing that is not morally right\r\n\u003cspan class=\"pb\"\u003e[363]\u003c/span\u003e\r\ncan be expedient? \u003cspan class=\"pn\" id=\"III.88\"\u003e88\u003c/span\u003e Furthermore, can hatred and\r\nshame be expedient for any government? For\r\ngovernment ought to be founded upon fair fame\r\nand the loyalty of allies?\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) Cato and the publicans,\u003c/div\u003e\r\n\r\n\u003cp\u003eOn this point I often disagreed even with my\r\nfriend Cato; it seemed to me that he was too rigorous\r\nin his watchful care over the claims of the\r\ntreasury and the revenues; he refused everything\r\nthat the farmers of the revenue asked for and much\r\nthat the allies desired; whereas, as I insisted, it was\r\nour duty to be generous to the allies and to treat\r\nthe publicans as we were accustomed individually to\r\ntreat our tenants\u0026mdash;and all the more, because harmony\r\nbetween the orders was essential to the welfare of\r\nthe republic.\u003ca name=\"FNanchor_415\" id=\"FNanchor_415\" href=\"#Footnote_415\" class=\"fnanchor\" title=\"The publicans, farmers of the revenue, were the moneyed men of the times and belonged to the equestrian order. They purchased from the senate the farming of the revenues and then sublet their contract to the collectors. Sometimes they found that they had agreed to pay too high a rate and petitioned the senate to release them from their contract or reduce their obligations, as on this occasion (B.C. 61). The opposition of Cato and others strained the relations between the senate, …\"\u003e[BU]\u003c/a\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(4) Curio and the colonies.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Curio, too, was wrong, when he\r\npleaded that the demands of the people beyond the\r\nPo were just, but never failed to add \"Let expediency\r\nprevail.\" He ought rather to have proved\r\nthat the claims were not just, because they were\r\nnot expedient for the republic, than to have admitted\r\nthat they were just, when, as he maintained, they\r\nwere not expedient.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e89\u003c/span\u003e XXIII. Plenus est sextus liber de officiis Hecatonis\r\ntalium quaestionum: \"sitne boni viri in maxima\r\ncaritate annonae familiam non alere.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eIn utramque partem disputat, sed tamen ad extremum\r\nutilitate, ut putat, officium dirigit\u003ca name=\"FNanchor_416\" id=\"FNanchor_416\" href=\"#Footnote_416\" class=\"fnanchor\" title=\"dirigit MSS., Edd. plerique; derigit Ed.\"\u003e[343]\u003c/a\u003e magis\r\nquam humanitate.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuaerit, si in mari iactura facienda sit, equine pretiosi\r\npotius iacturam faciat an servoli vilis. Hic alio\r\nres familiaris, alio ducit humanitas.\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Si tabulam de naufragio stultus arripuerit, extorquebitne\r\neam sapiens, si potuerit?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eNegat, quia sit iniurium.\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Quid? dominus navis eripietne suum?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Minime, non plus quam navigantem\u003ca name=\"FNanchor_417\" id=\"FNanchor_417\" href=\"#Footnote_417\" class=\"fnanchor\" title=\"quam navigantem Heus., Edd.; quam si navigantem MSS.\"\u003e[344]\u003c/a\u003e in alto\r\neicere de navi velit, quia sua sit. Quoad enim\r\nperventum est\u003ca name=\"FNanchor_418\" id=\"FNanchor_418\" href=\"#Footnote_418\" class=\"fnanchor\" title=\"est c, Nonius; sit B H a b.\"\u003e[345]\u003c/a\u003e eo, quo sumpta navis est, non domini\r\nest navis, sed navigantium.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e90\u003c/span\u003e \"Quid? si una tabula sit, duo naufragi, eique\r\nsapientes, sibine uter\u003ci\u003eque\u003c/i\u003e\u003ca name=\"FNanchor_419\" id=\"FNanchor_419\" href=\"#Footnote_419\" class=\"fnanchor\" title=\"sibine uterque Victorius, Edd.; sibi neuter MSS.\"\u003e[346]\u003c/a\u003e rapiat, an alter cedat\r\nalteri?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Cedat vero, sed ei, cuius magis intersit vel sua\r\nvel rei publicae causa vivere.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Quid, si haec paria in utroque?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Nullum erit certamen, sed quasi sorte aut micando\r\nvictus alteri cedet alter.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Quid? si pater fana expilet, cuniculos agat ad\r\naerarium, indicetne id magistratibus filius?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Nefas id quidem est, quin etiam defendat patrem,\r\nsi arguatur.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Non igitur patria praestat omnibus officiis?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Immo vero, sed ipsi patriae conducit pios habere\r\ncives in parentes.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Quid? si tyrannidem occupare, si patriam prodere\r\nconabitur pater, silebitne filius?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Immo vero obsecrabit patrem, ne id faciat. Si\r\nnihil proficiet, accusabit, minabitur etiam, ad extremum,\r\nsi ad perniciem patriae res spectabit, patriae\r\nsalutem anteponet saluti patris.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e91\u003c/span\u003e Quaerit etiam, si sapiens adulterinos nummos\r\nacceperit imprudens pro bonis, cum id rescierit,\r\nsoluturusne sit eos, si cui\u003ca name=\"FNanchor_420\" id=\"FNanchor_420\" href=\"#Footnote_420\" class=\"fnanchor\" title=\"si cui c, Nonius, Edd.; sicut B H a b.\"\u003e[347]\u003c/a\u003e debeat, pro bonis. Diogenes\r\nait, Antipater negat, cui potius assentior.\u003c/p\u003e\r\n\r\n\u003cp\u003eQui vinum\u003ca name=\"FNanchor_421\" id=\"FNanchor_421\" href=\"#Footnote_421\" class=\"fnanchor\" title=\"vinum c, Nonius, Edd.; venenum B H a b p.\"\u003e[348]\u003c/a\u003e fugiens vendat sciens, debeatne\r\ndicere. Non necesse putat Diogenes, Antipater viri\r\nboni existimat. Haec sunt quasi controversa iura\r\nStoicorum. \"In mancipio vendendo dicendane\r\nvitia, non ea, quae nisi dixeris, redhibeatur mancipium\r\niure civili, sed haec, mendacem esse, aleatorem,\r\nfuracem, ebriosum?\" Alteri dicenda videntur,\r\nalteri non videntur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e92\u003c/span\u003e \"Si quis aurum vendens orichalcum se putet\r\nvendere, indicetne ei vir bonus aurum illud esse an\r\nemat denario, quod sit mille denarium?\"\u003c/p\u003e\r\n\r\n\u003cp\u003ePerspicuum est iam, et quid mihi videatur, et\r\nquae sit inter eos philosophos, quos nominavi, controversia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eHecaton debates the question of expediency \u003ci\u003evs.\u003c/i\u003e moral rectitude.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.89\"\u003e89\u003c/span\u003e XXIII. The sixth book of Hecaton\u0027s \"Moral\r\nDuties\" is full of questions like the following: \"Is\r\nit consistent with a good man\u0027s duty to let his slaves\r\ngo hungry when provisions are at famine prices?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eHecaton gives the arguments on both sides of the\r\nquestion; but still in the end it is by the standard of\r\nexpediency, as he conceives it, rather than by one of\r\nhuman feeling, that he decides the question of duty.\u003c/p\u003e\r\n\r\n\u003cp\u003eThen he raises this question: supposing a man\r\nhad to throw part of his cargo overboard in a storm,\r\nshould he prefer to sacrifice a high-priced horse or a\r\ncheap and worthless slave? In this case regard for\r\n\u003cspan class=\"pb\"\u003e[365]\u003c/span\u003e\r\nhis property interest inclines him one way, human\r\nfeeling the other.\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Suppose that a foolish man has seized hold of a\r\nplank from a sinking ship, shall a wise man wrest it\r\naway from him if he can?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"No,\" says Hecaton; \"for that would be unjust.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"But how about the owner of the ship? Shall\r\nhe take the plank away because it belongs to him?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Not at all; no more than he would be willing\r\nwhen far out at sea to throw a passenger overboard\r\non the ground that the ship was his. For until they\r\nreach the place for which the ship is chartered, she\r\nbelongs to the passengers, not to the owner.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.90\"\u003e90\u003c/span\u003e \"Again; suppose there were two to be saved from\r\nthe sinking ship\u0026mdash;both of them wise men\u0026mdash;and only\r\none small plank, should both seize it to save themselves?\r\nOr should one give place to the other?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Why of course, one should give place to the\r\nother, but that other must be the one whose life is\r\nmore valuable either for his own sake or for that of\r\nhis country.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"But what if these considerations are of equal\r\nweight in both?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Then there will be no contest, but one will give\r\nplace to the other, as if the point were decided by\r\nlot or at a game of odd and even.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Again, suppose a father were robbing temples or\r\nmaking underground passages to the treasury, should\r\na son inform the officers of it?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Nay; that were a crime; rather should he defend\r\nhis father, in case he were indicted.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Well, then, are not the claims of country paramount\r\nto all other duties?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[367]\u003c/span\u003e\r\n\"Aye, verily; but it is to our country\u0027s interest to\r\nhave citizens who are loyal to their parents.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"But once more\u0026mdash;if the father attempts to make\r\nhimself king, or to betray his country, shall the son\r\nhold his peace?\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Nay, verily; he will plead with his father not to\r\ndo so. If that accomplishes nothing, he will take\r\nhim to task; he will even threaten; and in the end,\r\nif things point to the destruction of the state, he\r\nwill sacrifice his father to the safety of his country.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eA similar debate by Diogenes \u003ci\u003evs.\u003c/i\u003e Antipater.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.91\"\u003e91\u003c/span\u003e Again, he raises the question: \"If a wise man\r\nshould inadvertently accept counterfeit money for\r\ngood, will he offer it as genuine in payment of a\r\ndebt after he discovers his mistake?\" Diogenes\r\nsays \"Yes\"; Antipater, \"No,\" and I agree with\r\nhim.\u003c/p\u003e\r\n\r\n\u003cp\u003eIf a man knowingly offers for sale wine that is\r\nspoiling, ought he tell his customers? Diogenes\r\nthinks that it is not required; Antipater holds that\r\nan honest man would do so. These are like so\r\nmany points of the law disputed among the Stoics.\r\n\"In selling a slave, should his faults be declared\u0026mdash;not\r\nthose only which the seller is bound by the civil\r\nlaw to declare or have the slave returned to him, but\r\nalso the fact that he is untruthful, or disposed to\r\ngamble, or steal, or get drunk?\" The one thinks\r\nsuch facts should be declared, the other does not.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.92\"\u003e92\u003c/span\u003e \"If a man thinks that he is selling brass, when he\r\nis actually selling gold, should an upright man inform\r\nhim that his stuff is gold, or go on buying for one\r\nshilling\u003ca name=\"FNanchor_423\" id=\"FNanchor_423\" href=\"#Footnote_423\" class=\"fnanchor\" title=\"The denarius was worth at this time about ninepence.\"\u003e[BV]\u003c/a\u003e what is worth a thousand?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eIt is clear enough by this time what my views are\r\non these questions, and what are the grounds of\r\ndispute between the above-named philosophers.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXXIV. Pacta et promissa semperne servanda sint,\r\n\u003cspan class=\"smcap\"\u003equae nec vi nec dolo malo\u003c/span\u003e, ut praetores solent, \u003cspan class=\"smcap\"\u003efacta\r\nsint\u003c/span\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSi quis medicamentum cuipiam dederit ad aquam\r\nintercutem pepigeritque, si eo medicamento sanus\r\nfactus esset, ne illo medicamento umquam postea\r\nuteretur, si eo medicamento sanus factus sit et\r\nannis aliquot post inciderit in eundem morbum nec\r\nab eo, quicum pepigerat, impetret, ut iterum eo\u003ca name=\"FNanchor_422\" id=\"FNanchor_422\" href=\"#Footnote_422\" class=\"fnanchor\" title=\"iterum eo Pearce, Edd.; item eo B H a b; item tum c.\"\u003e[349]\u003c/a\u003e liceat\r\nuti, quid faciendum sit. Cum sit is inhumanus, qui\r\nnon concedat, nec ei quicquam fiat iniuriae, vitae et\r\nsaluti consulendum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e93\u003c/span\u003e Quid? si qui sapiens rogatus sit ab eo, qui eum\r\nheredem faciat, cum ei testamento sestertium milies\r\nrelinquatur, ut, ante quam hereditatem adeat, luce\r\npalam in foro saltet, idque se facturum promiserit,\r\nquod aliter heredem eum scripturus ille non esset,\r\nfaciat, quod promiserit, necne? Promisisse nollem\r\net id arbitror fuisse gravitatis; quoniam promisit, si\r\nsaltare in foro turpe ducet, honestius mentietur, si\r\nex hereditate nihil ceperit, quam si ceperit, nisi forte\r\neam pecuniam in rei publicae magnum aliquod tempus\r\ncontulerit, ut vel saltare, cum patriae consulturus\r\nsit, turpe non sit.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003ePromises not binding:\u003cbr /\u003e\r\n(1) when life or health is at stake,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[369]\u003c/span\u003e\r\nXXIV. The question arises also whether agreements\r\nand promises must always be kept, \"when,\"\r\nin the language of the praetors\u0027 edicts, \"they have\r\nnot been secured through force or criminal fraud.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eIf one man gives another a remedy for the dropsy,\r\nwith the stipulation that, if he is cured by it, he\r\nshall never make use of it again; suppose the\r\npatient\u0027s health is restored by the use of it but some\r\nyears later he contracts the same disease once more;\r\nand suppose he cannot secure from the man with\r\nwhom he made the agreement permission to use the\r\nremedy again, what should he do? That is the\r\nquestion. Since the man is unfeeling in refusing\r\nthe request, and since no harm could be done to\r\nhim by his friend\u0027s using the remedy, the sick man\r\nis justified in doing what he can for his own life and\r\nhealth.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) when reputation is at stake,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.93\"\u003e93\u003c/span\u003e Again: suppose that a millionaire is making some\r\nwise man his heir and leaving him in his will a\r\nhundred million sesterces\u003ca name=\"FNanchor_424\" id=\"FNanchor_424\" href=\"#Footnote_424\" class=\"fnanchor\" title=\"Approximately £750,000.\"\u003e[BW]\u003c/a\u003e; and suppose that he has\r\nasked the wise man, before he enters upon his inheritance,\r\nto dance publicly in broad daylight in the\r\nforum; and suppose that the wise man has given his\r\npromise to do so, because the rich man would not\r\nleave him his fortune on any other condition; should\r\nhe keep his promise or not? I wish he had made\r\nno such promise; that, I think, would have been in\r\nkeeping with his dignity. But seeing that he has\r\nmade it, it will be morally better for him, if he\r\nbelieves it morally wrong to dance in the forum, to\r\nbreak his promise and refuse to accept his inheritance\r\nrather than to keep his promise and accept it\u0026mdash;unless,\r\nperhaps, he contributes the money to the\r\nstate to meet some grave crisis. In that case, to\r\n\u003cspan class=\"pb\"\u003e[371]\u003c/span\u003e\r\npromote thereby the interests of one\u0027s country, it\r\nwould not be morally wrong even to dance, if you\r\nplease, in the forum.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e94\u003c/span\u003e XXV. Ac ne illa quidem promissa servanda sunt,\r\nquae non sunt iis\u003ca name=\"FNanchor_425\" id=\"FNanchor_425\" href=\"#Footnote_425\" class=\"fnanchor\" title=\"iis Edd.; his B H a b; hijs c.\"\u003e[350]\u003c/a\u003e ipsis utilia, quibus illa promiseris.\r\nSol Phaëthonti filio, ut redeamus ad fabulas, facturum\r\nse esse dixit, quicquid optasset; optavit, ut in\r\ncurrum patris tolleretur; sublatus est. Atque\u003ca name=\"FNanchor_426\" id=\"FNanchor_426\" href=\"#Footnote_426\" class=\"fnanchor\" title=\"Atque MSS., Bt.1, Müller, Heine; Atqui Fl., Bt.2, Ed.\"\u003e[351]\u003c/a\u003e is,\r\nante quam constitit, ictu fulminis deflagravit.\r\nQuanto melius fuerat in hoc promissum patris non\r\nesse servatum! Quid, quod Theseus exegit promissum\r\na Neptuno? cui cum tres optationes Neptunus\r\ndedisset, optavit interitum Hippolyti filii, cum is\r\npatri suspectus esset de noverca; quo optato impetrato\r\nTheseus in maximis fuit luctibus. \u003cspan class=\"pn\"\u003e95\u003c/span\u003e Quid,\r\n\u003ci\u003equod\u003c/i\u003e\u003ca name=\"FNanchor_427\" id=\"FNanchor_427\" href=\"#Footnote_427\" class=\"fnanchor\" title=\"quod Ed.; not in MSS., Bt., et al.\"\u003e[352]\u003c/a\u003e Agamemnon cum devovisset Dianae, quod in\r\nsuo regno pulcherrimum natum esset illo anno, immolavit\r\nIphigeniam, qua nihil erat eo quidem anno\r\nnatum pulchrius? Promissum potius non faciendum\r\nquam tam taetrum facinus admittendum fuit.\u003c/p\u003e\r\n\r\n\u003cp\u003eErgo et promissa non facienda non numquam,\r\nneque semper deposita reddenda. Si gladium quis\r\napud te sana mente deposuerit, repetat insaniens,\r\nreddere peccatum sit, officium non reddere. Quid?\r\nsi is, qui apud te pecuniam deposuerit, bellum inferat\r\npatriae, reddasne depositum? Non credo; facias\u003ca name=\"FNanchor_428\" id=\"FNanchor_428\" href=\"#Footnote_428\" class=\"fnanchor\" title=\"facias c, Bt., Ed., Heine; facies A B H a b, Müller.\"\u003e[353]\u003c/a\u003e\r\nenim contra rem publicam, quae debet esse carissima.\r\nSic multa, quae honesta natura videntur esse, temporibus\r\nfiunt non honesta; facere promissa, stare conventis,\r\nreddere deposita commutata utilitate fiunt\r\nnon honesta.\u003c/p\u003e\r\n\r\n\u003cp\u003eAc de iis quidem, quae videntur esse utilitates\r\ncontra iustitiam simulatione prudentiae, satis arbitror\r\ndictum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e96\u003c/span\u003e Sed quoniam a quattuor fontibus honestatis \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#I.15\"\u003e§§ 15 ff.\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e primo\r\nlibro officia duximus, in eisdem versemur, cum docebimus\r\nea, \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#I.40\"\u003e§§ 40-70\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e quae videantur esse utilia neque sint, \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003ca href=\"#I.71\"\u003e§§ 71-95\u003c/a\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e quam\r\nsint virtutis inimica. Ac de prudentia quidem, quam\r\nvult imitari malitia, itemque de iustitia, quae semper\r\nest utilis, disputatum est. Reliquae sunt duae partes\r\nhonestatis, quarum altera in animi excellentis magnitudine\r\net praestantia cernitur, altera in conformatione\r\net moderatione continentiae et temperantiae.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003e(3) when not expedient for him to whom the promise is made.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.94\"\u003e94\u003c/span\u003e XXV. No more binding are those promises which\r\nare inexpedient for the persons themselves to whom\r\nthey have been given. To go back to the realm of\r\nstory, the sungod promised his son Phaëthon to do\r\nfor him whatever he should wish. His wish was to\r\nbe allowed to ride in his father\u0027s chariot. It was\r\ngranted. And before he came back to the ground\r\nhe was consumed by a stroke of lightning. How\r\nmuch better had it been, if in his case the father\u0027s\r\npromise had not been kept. And what of that\r\npromise, the fulfilment of which Theseus required\r\nfrom Neptune? When Neptune offered him three\r\nwishes, he wished for the death of his son Hippolytus,\r\nbecause the father was suspicious of the son\u0027s\r\nrelations with his step-mother. And when this wish\r\nwas granted, Theseus was overwhelmed with grief.\r\n\u003cspan class=\"pn\" id=\"III.95\"\u003e95\u003c/span\u003e And once more; when Agamemnon had vowed to\r\nDiana the most beautiful creature born that year\r\nwithin his realm, he was brought to sacrifice Iphigenia;\r\nfor in that year nothing was born more\r\nbeautiful than she. He ought to have broken his\r\nvow rather than commit so horrible a crime.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eTrusts not always to be restored.\u003c/div\u003e\r\n\r\n\u003cp\u003ePromises are, therefore, sometimes not to be kept;\r\nand trusts are not always to be restored. Suppose\r\nthat a person leaves his sword with you when he is\r\nin his right mind, and demands it back in a fit of\r\ninsanity; it would be criminal to restore it to him;\r\nit would be your duty not to do so. Again, suppose\r\nthat a man who has entrusted money to you proposes\r\nto make war upon your common country, should you\r\nrestore the trust? I believe you should not; for\r\n\u003cspan class=\"pb\"\u003e[373]\u003c/span\u003e\r\nyou would be acting against the state, which ought\r\nto be the dearest thing in the world to you. Thus\r\nthere are many things which in and of themselves\r\nseem morally right, but which under certain circumstances\r\nprove to be not morally right: to keep a\r\npromise, to abide by an agreement, to restore a\r\ntrust may, with a change of expediency, cease to be\r\nmorally right.\u003c/p\u003e\r\n\r\n\u003cp\u003eWith this I think I have said enough about those\r\nactions which masquerade as expedient under the\r\nguise of prudence, while they are really contrary to\r\njustice.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.96\"\u003e96\u003c/span\u003e Since, however, in Book One we derived moral\r\nduties from the four sources of moral rectitude, let us\r\ncontinue the same fourfold division here in pointing\r\nout how hostile to virtue are those courses of conduct\r\nwhich seem to be, but really are not, expedient.\r\nWe have discussed wisdom, which cunning seeks to\r\ncounterfeit, and likewise justice, which is always\r\nexpedient. There remain for our discussion two\r\ndivisions of moral rectitude, the one of which is\r\ndiscernible in the greatness and pre-eminence of a\r\nsuperior soul, the other, in the shaping and regulation\r\nof it by temperance and self-control.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e97\u003c/span\u003e XXVI. Utile videbatur Ulixi, ut quidem poëtae\r\ntragici prodiderunt (nam apud Homerum, optimum\r\nauctorem, talis de Ulixe nulla suspicio est), sed insimulant\r\neum tragoediae simulatione insaniae militiam\r\nsubterfugere voluisse. Non honestum consilium, at\r\nutile, ut aliquis fortasse dixerit, regnare et Ithacae\r\nvivere otiose cum parentibus, cum uxore, cum filio.\r\nUllum tu decus in cotidianis laboribus et periculis\r\ncum hac tranquillitate conferendum putas?\u003c/p\u003e\r\n\r\n\u003cp\u003eEgo vero istam contemnendam et abiciendam,\r\nquoniam, quae honesta non sit, ne utilem quidem\r\nesse arbitror. \u003cspan class=\"pn\"\u003e98\u003c/span\u003e Quid enim auditurum putas fuisse Ulixem,\r\nsi in illa simulatione perseveravisset? qui cum maximas\r\nres gesserit in bello, tamen haec audiat ab Aiace:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003e(Accius or Pacuvius, Judicium Armorum?) \u003ccite lang=\"la\" xml:lang=\"la\"\u003eInc. inc. fab.\u003c/cite\u003e, Ribbeck\u003csup\u003e2\u003c/sup\u003e 55-60\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eCuius ípse princeps iúris iurandí fuit,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eQuod ómnes scitis, sólus neglexít fidem;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eFurere ássimulare, né coiret, ínstitit.\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eQuodní Palamedi pérspicax prudéntia\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eIstíus percepset\u003ca name=\"FNanchor_429\" id=\"FNanchor_429\" href=\"#Footnote_429\" class=\"fnanchor\" title=\"percepset Bt., Ed., Heine; percepisset MSS.; perspexet Müller.\"\u003e[354]\u003c/a\u003e málitiosam audáciam,\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eFidé sacratae\u003ca name=\"FNanchor_430\" id=\"FNanchor_430\" href=\"#Footnote_430\" class=\"fnanchor\" title=\"sacratae Edd.; sacrata B H a b; sacratum c.\"\u003e[355]\u003c/a\u003e iús perpetuo fálleret.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e99\u003c/span\u003e Illi vero non modo cum hostibus, verum etiam cum\r\nfluctibus, id quod fecit, dimicare melius fuit quam\r\ndeserere consentientem Graeciam ad bellum barbaris\r\ninferendum.\u003c/p\u003e\r\n\r\n\u003cp\u003eSed omittamus et fabulas et externa; ad rem\r\nfactam nostramque veniamus. M. Atilius Regulus\r\ncum consul iterum in Africa ex insidiis captus esset\r\nduce Xanthippo Lacedaemonio, imperatore autem\r\npatre Hannibalis Hamilcare, iuratus missus est ad\r\nsenatum, ut, nisi redditi essent Poenis captivi nobiles\r\nquidam, rediret ipse Carthaginem. Is cum Romam\r\nvenisset, utilitatis speciem videbat, sed eam, ut res\r\ndeclarat, falsam iudicavit; quae erat talis: manere in\r\npatria, esse domui suae cum uxore, cum liberis, quam\r\ncalamitatem accepisset in bello, communem fortunae\r\nbellicae iudicantem tenere consularis dignitatis gradum.\r\nQuis haec negat esse utilia? quem censes?\r\nMagnitudo animi et fortitudo negat. \u003cspan class=\"pn\"\u003e100\u003c/span\u003e XXVII. Num\u003ca name=\"FNanchor_431\" id=\"FNanchor_431\" href=\"#Footnote_431\" class=\"fnanchor\" title=\"num A L c, Edd.; nam B H a b.\"\u003e[356]\u003c/a\u003e\r\nlocupletiores quaeris auctores? Harum enim est\r\nvirtutum proprium nihil extimescere, omnia humana\r\ndespicere, nihil, quod homini accidere possit, intolerandum\r\nputare. Itaque quid fecit? In senatum\r\nvenit, mandata exposuit, sententiam ne diceret recusavit,\r\nquam diu iure iurando hostium teneretur,\r\nnon esse se senatorem. Atque illud etiam (\"O stultum\r\nhominem,\" dixerit quispiam, \"et repugnantem\r\nutilitati suae!\"), reddi captivos negavit esse utile;\r\nillos enim adulescentes esse et bonos duces, se iam\r\nconfectum senectute. Cuius cum valuisset auctoritas,\r\ncaptivi retenti sunt, ipse Carthaginem rediit,\r\nneque eum caritas patriae retinuit nec suorum.\r\nNeque vero tum ignorabat se ad crudelissimum\r\nhostem et ad exquisita supplicia proficisci, sed ius\r\niurandum conservandum putabat. Itaque tum, cum\r\nvigilando necabatur, erat in meliore causa, quam si\r\ndomi senex captivus, periurus consularis remansisset.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e101\u003c/span\u003e At stulte, qui non modo non censuerit captivos\r\nremittendos, verum etiam dissuaserit.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuo modo stulte? etiamne, si rei publicae conducebat?\r\npotest autem, quod inutile rei publicae\r\nsit, id cuiquam civi utile esse?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eApparent Expediency \u003ci\u003evs.\u003c/i\u003e Fortitude:\u003cbr /\u003e\r\n(1) Ulysses\u0027s ruse,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.97\"\u003e97\u003c/span\u003e XXVI. Ulysses thought his ruse expedient, as\r\nthe tragic poets, at least, have represented him. In\r\nHomer, our most reliable authority, no such suspicion\r\nis cast upon him; but the tragedies charge him with\r\ntrying to escape a soldier\u0027s service by feigning madness.\r\nThe trick was not morally right, but, some\r\none may perhaps say, \"It was expedient for him to\r\nkeep his throne and live at ease in Ithaca with\r\nparents, wife, and son. Do you think that there\r\n\u003cspan class=\"pb\"\u003e[375]\u003c/span\u003e\r\nis any glory in facing daily toil and danger that can\r\nbe compared with a life of such tranquillity?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eNay; I think that tranquillity at such a price is to\r\nbe despised and rejected; for if it is not morally\r\nright, neither is it expedient. \u003cspan class=\"pn\" id=\"III.98\"\u003e98\u003c/span\u003e For what do you\r\nthink would have been said of Ulysses, if he had\r\npersisted in that pretended madness, seeing that,\r\nnotwithstanding his deeds of heroism in the war, he\r\nwas nevertheless upbraided by Ajax thus:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"\u0027Twas he himself who first proposed the oath; ye all\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eDo know; yet he alone of all his vow did break;\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eHe feigned persistently that he was mad, that thus\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eHe might not have to join the host. And had not then\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003ePalamedes, shrewd and wise, his tricky impudence\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eUnmasked, he had evaded e\u0027en for aye his vow.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.99\"\u003e99\u003c/span\u003e Nay, for him it had been better to battle not only\r\nwith the enemy but also with the waves, as he did,\r\nthan to desert Greece when she was united for\r\nwaging the war against the barbarians.\u003c/p\u003e\r\n\r\n\u003cp\u003eBut let us leave illustrations both from story and\r\nfrom foreign lands and turn to real events in our own\r\nhistory. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e(2) the example of Regulus.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Marcus Atilius Regulus in his second consulship\r\nwas taken prisoner in Africa by the stratagem\r\nof Xanthippus, a Spartan general serving under\r\nthe command of Hannibal\u0027s father Hamilcar.\u003ca name=\"FNanchor_432\" id=\"FNanchor_432\" href=\"#Footnote_432\" class=\"fnanchor\" title=\"Cicero is careless in his dates. Regulus was consul in 267 and 256. He was defeated and taken prisoner in his second proconsulship at the battle of Tunes in 255. And the Hamilcar of 255 was not Hannibal\u0027s father, for his career does not begin until 247, when he was a mere youth, and he was still in his prime when he fell in battle in Spain, in 229.\"\u003e[BX]\u003c/a\u003e He\r\nwas sent to the senate on parole, sworn to return\r\nto Carthage himself, if certain noble prisoners of\r\nwar\u003ca name=\"FNanchor_433\" id=\"FNanchor_433\" href=\"#Footnote_433\" class=\"fnanchor\" title=\"At the battle of Panormus in 250 Lucius Caecilius Metellus took among the prisoners no less than thirteen Carthaginian generals–all men of noble birth.\"\u003e[BY]\u003c/a\u003e were not restored to the Carthaginians. When\r\nhe came to Rome, he could not fail to see the\r\n\u003cspan class=\"pb\"\u003e[377]\u003c/span\u003e\r\nspecious appearance of expediency, but he decided\r\nthat it was unreal, as the outcome proves. His apparent\r\ninterest was to remain in his own country, to\r\nstay at home with his wife and children, and to\r\nretain his rank and dignity as an ex-consul, regarding\r\nthe defeat which he had suffered as a misfortune\r\nthat might come to anyone in the game of war.\r\nWho says that this was not expedient? Who, think\r\nyou? Greatness of soul and courage say that it was\r\nnot. \u003cspan class=\"pn\" id=\"III.100\"\u003e100\u003c/span\u003e \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe violation of his oath could not have been expedient for him.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e XXVII. Can you ask for more competent\r\nauthorities? The denial comes from those virtues,\r\nfor it is characteristic of them to await nothing\r\nwith fear, to rise superior to all the vicissitudes of\r\nearthly life, and to count nothing intolerable that\r\ncan befall a human being. What, then, did he do?\r\nHe came into the senate and stated his mission;\r\nbut he refused to give his own vote on the question;\r\nfor, he held, he was not a member of the senate so\r\nlong as he was bound by the oath sworn to his\r\nenemies. And more than that, he said\u0026mdash;\"What a\r\nfoolish fellow,\" some one will say, \"to oppose his\r\nown best interests\"\u0026mdash;he said that it was not expedient\r\nthat the prisoners should be returned; for\r\nthey were young men and gallant officers, while he\r\nwas already bowed with age. And when his counsel\r\nprevailed, the prisoners were retained and he himself\r\nreturned to Carthage; affection for his country\r\nand his family failed to hold him back. And even\r\nthen he was not ignorant of the fact that he was\r\ngoing to a most cruel enemy and to exquisite torture;\r\nstill, he thought his oath must be sacredly kept.\r\nAnd so even then, when he was being slowly put to\r\ndeath by enforced wakefulness, he enjoyed a happier\r\n\u003cspan class=\"pb\"\u003e[379]\u003c/span\u003e\r\nlot than if he had remained at home an aged prisoner\r\nof war, a man of consular rank forsworn.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.101\"\u003e101\u003c/span\u003e \"But,\" you will say, \"it was foolish of him not\r\nonly not to advocate the exchange of prisoners but\r\neven to plead against such action.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eHow was it foolish? Was it so, even if his policy\r\nwas for the good of the state? Nay; can what is\r\ninexpedient for the state be expedient for any individual\r\ncitizen?\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003eXXVIII. Pervertunt homines ea, quae sunt fundamenta\r\nnaturae, cum utilitatem ab honestate seiungunt.\r\nOmnes enim expetimus utilitatem ad eamque\r\nrapimur nec facere aliter ullo modo possumus. Nam\r\nquis est, qui utilia fugiat? aut quis potius, qui ea non\r\nstudiosissime persequatur? Sed quia nusquam possumus\r\nnisi in laude, decore, honestate utilia reperire,\r\npropterea illa prima et summa habemus, utilitatis\r\nnomen non tam splendidum quam necessarium ducimus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e102\u003c/span\u003e Quid est igitur, dixerit quis, in iure iurando?\r\nnum iratum timemus Iovem? At hoc quidem commune\r\nest omnium philosophorum, non eorum modo,\r\nqui deum nihil habere ipsum negotii dicunt, nihil\r\nexhibere alteri, sed eorum etiam, qui deum semper\r\nagere aliquid et moliri volunt, numquam nec irasci\r\ndeum nec nocere. Quid autem iratus Iuppiter plus\r\nnocere potuisset, quam nocuit sibi ipse Regulus?\r\nNulla igitur vis fuit religionis, quae tantam utilitatem\r\nperverteret.\u003c/p\u003e\r\n\r\n\u003cp\u003eAn ne turpiter faceret? Primum minima de malis.\r\nNum\u003ca name=\"FNanchor_434\" id=\"FNanchor_434\" href=\"#Footnote_434\" class=\"fnanchor\" title=\"Num Edd.; non MSS.\"\u003e[357]\u003c/a\u003e igitur tantum mali turpitudo ista habebat,\u003ca name=\"FNanchor_435\" id=\"FNanchor_435\" href=\"#Footnote_435\" class=\"fnanchor\" title=\"habebat L c, Edd.; habebit A B H a b.\"\u003e[358]\u003c/a\u003e\r\nquantum ille cruciatus? Deinde illud etiam apud\r\nAccium:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eAtreus; Ribbeck\u003csup\u003e2\u003c/sup\u003e, 227-228\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse indent10\"\u003eFregistín\u003ca name=\"FNanchor_436\" id=\"FNanchor_436\" href=\"#Footnote_436\" class=\"fnanchor\" title=\"fregistin Edd.; fregistine A B H a b; fregisti L c.\"\u003e[359]\u003c/a\u003e fidem?\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003eNéque dedi neque do ínfideli cuíquam\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003equamquam ab impio rege dicitur, luculente tamen\r\ndicitur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e103\u003c/span\u003e Addunt etiam, quem ad modum nos dicamus\r\nvideri quaedam utilia, quae non sint, sic se dicere\r\nvideri quaedam honesta, quae non sint, \"ut hoc\r\nipsum videtur honestum, conservandi iuris iurandi\r\ncausa ad cruciatum revertisse; sed fit non honestum,\r\nquia, quod per vim hostium esset actum, ratum esse\r\nnon debuit.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eAddunt etiam, quicquid valde utile sit, id fieri\r\nhonestum, etiamsi antea non videretur.\u003c/p\u003e\r\n\r\n\u003cp\u003eHaec fere contra Regulum. Sed prima \u003ci\u003equaeque\u003c/i\u003e\u003ca name=\"FNanchor_439\" id=\"FNanchor_439\" href=\"#Footnote_439\" class=\"fnanchor\" title=\"quaeque Forchhammer, Müller, Heine; not in MSS., Bt., Ed.\"\u003e[360]\u003c/a\u003e\r\nvideamus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eExpediency inseparable from moral rectitude.\u003c/div\u003e\r\n\r\n\u003cp\u003eXXVIII. People overturn the fundamental principles\r\nestablished by nature, when they divorce\r\nexpediency from moral rectitude. For we all seek\r\nto obtain what is to us expedient; we are irresistibly\r\ndrawn toward it, and we cannot possibly be otherwise.\r\nFor who is there that would turn his back\r\nupon what is to him expedient? Or rather, who is\r\nthere that does not exert himself to the utmost to\r\nsecure it? But because we cannot discover it anywhere\r\nexcept in good report, propriety, and moral\r\nrectitude, we look upon these three for that reason\r\nas the first and the highest objects of endeavour,\r\nwhile what we term expediency we account not so\r\nmuch an ornament to our dignity as a necessary\r\nincident to living.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eArguments against Regulus\u0027s fidelity to his oath:\u003cbr /\u003e\r\n(1) he had no need to fear God\u0027s wrath,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.102\"\u003e102\u003c/span\u003e \"What significance, then,\" some one will say,\r\n\"do we attach to an oath? It is not that we fear\r\nthe wrath of Jove, is it? Not at all; it is the universally\r\naccepted view of all philosophers that God\r\nis never angry, never hurtful. This is the doctrine\r\nnot only of those\u003ca name=\"FNanchor_437\" id=\"FNanchor_437\" href=\"#Footnote_437\" class=\"fnanchor\" title=\"The Epicureans.\"\u003e[BZ]\u003c/a\u003e who teach that God is Himself\r\nfree from troubling cares and that He imposes no\r\ntrouble upon others, but also of those\u003ca name=\"FNanchor_438\" id=\"FNanchor_438\" href=\"#Footnote_438\" class=\"fnanchor\" title=\"The Stoics.\"\u003e[CA]\u003c/a\u003e who believe\r\nthat God is ever working and ever directing His\r\nworld. Furthermore, suppose Jupiter had been wroth,\r\n\u003cspan class=\"pb\"\u003e[381]\u003c/span\u003e\r\nwhat greater injury could He have inflicted upon\r\nRegulus than Regulus brought upon himself? Religious\r\nscruple, therefore, had no such preponderance\r\nas to outweigh so great expediency.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) \"Of two evils choose the less,\"\u003c/div\u003e\r\n\r\n\u003cp\u003e\"Or was he afraid that his act would be morally\r\nwrong? As to that, first of all, the proverb says\r\n\u0027Of evils choose the least.\u0027 Did that moral wrong,\r\nthen, really involve as great an evil as did that awful\r\ntorture? And secondly, there are the lines of Accius:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\u003ci\u003eThyestes.\u003c/i\u003e \u0027Hast thou broke thy faith?\u0027\u003c/div\u003e\r\n\u003cdiv class=\"verse\"\u003e\u003ci\u003eAtreus.\u003c/i\u003e \u0027None have I giv\u0027n; none give I ever to the faithless.\u0027\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eAlthough this sentiment is put into the mouth of a\r\nwicked king, still it is illuminating in its correctness.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) oaths extorted by constraint not binding,\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.103\"\u003e103\u003c/span\u003e Their third argument is this: just as we maintain\r\nthat some things seem expedient but are not, so\r\nthey maintain, some things seem morally right but\r\nare not. \"For example,\" they contend, \"in this\r\nvery case it seems morally right for Regulus to have\r\nreturned to torture for the sake of being true to his\r\noath. But it proves not to be morally right, because\r\nwhat an enemy extorted by force ought not to have\r\nbeen binding.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(4) exceptional expediency makes right.\u003c/div\u003e\r\n\r\n\u003cp\u003eAs their concluding argument, they add: whatever\r\nis highly expedient may prove to be morally\r\nright, even if it did not seem so in advance.\u003c/p\u003e\r\n\r\n\u003cp\u003eThese are in substance the arguments raised\r\nagainst the conduct of Regulus. Let us consider\r\nthem each in turn.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e104\u003c/span\u003e XXIX. \"Non fuit Iuppiter metuendus ne iratus\r\nnoceret, qui neque irasci solet nec nocere.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eHaec quidem ratio non magis contra Reguli quam\r\ncontra omne ius iurandum valet. Sed in iure iurando\r\nnon qui metus, sed quae vis sit, debet intellegi; est\r\nenim ius iurandum affirmatio religiosa; quod autem\r\naffirmate quasi deo teste promiseris, id tenendum\r\nest. Iam enim non ad iram deorum, quae nulla est,\r\nsed ad iustitiam et ad fidem pertinet. Nam praeclare\r\nEnnius:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003e(Thyestes?) \u003ccite lang=\"la\" xml:lang=\"la\"\u003eFab. inc.\u003c/cite\u003e, Vahlen\u003csup\u003e2\u003c/sup\u003e, 403\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eÓ Fides alma ápta pinnis ét ius iurandúm Iovis!\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eQui ius igitur iurandum violat, is Fidem violat, quam\r\nin Capitolio \"vicinam Iovis optimi maximi,\" \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eUnknown\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e ut in\r\nCatonis oratione est, maiores nostri esse voluerunt.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e105\u003c/span\u003e At enim ne iratus quidem Iuppiter plus Regulo\r\nnocuisset, quam sibi nocuit ipse Regulus.\u003c/p\u003e\r\n\r\n\u003cp\u003eCerte, si nihil malum esset nisi dolere. Id autem\r\nnon modo [non]\u003ca name=\"FNanchor_440\" id=\"FNanchor_440\" href=\"#Footnote_440\" class=\"fnanchor\" title=\"non modo non B H a; non modo nos c; non modo L c p, Edd.\"\u003e[361]\u003c/a\u003e summum malum, sed ne malum\r\nquidem esse maxima auctoritate philosophi affirmant.\r\nQuorum quidem testem non mediocrem, sed haud\r\nscio an gravissimum Regulum nolite, quaeso, vituperare.\r\nQuem enim locupletiorem quaerimus quam\r\nprincipem populi Romani, qui retinendi officii causa\r\ncruciatum subierit voluntarium?\u003c/p\u003e\r\n\r\n\u003cp\u003eNam quod aiunt: \"minima de malis,\" id est ut\r\nturpiter potius quam calamitose, an est ullum maius\r\nmalum turpitudine? quae si in deformitate corporis\r\nhabet\u003ca name=\"FNanchor_441\" id=\"FNanchor_441\" href=\"#Footnote_441\" class=\"fnanchor\" title=\"habet L c, Edd.; habeat A B H a b.\"\u003e[362]\u003c/a\u003e aliquid offensionis, quanta illa depravatio et\r\nfoeditas turpificati animi debet videri! \u003cspan class=\"pn\"\u003e106\u003c/span\u003e Itaque nervosius\r\nqui ista disserunt, solum audent malum dicere\r\nid, quod turpe sit, qui autem remissius, ii tamen non\r\ndubitant summum malum dicere.\u003c/p\u003e\r\n\r\n\u003cp\u003eNam illud quidem:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eAccius, Atreus; Ribbeck\u003csup\u003e2\u003c/sup\u003e, 228\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eNéque dedi neque do ínfideli cuíquam\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eidcirco recte a poëta, quia, cum tractaretur Atreus,\r\npersonae serviendum fuit. Sed si hoc sibi sument,\r\nnullam esse fidem, quae infideli data sit, videant, ne\r\nquaeratur latebra periurio.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e107\u003c/span\u003e Est autem ius etiam bellicum fidesque iuris iurandi\r\nsaepe cum hoste servanda.\u003ca name=\"FNanchor_445\" id=\"FNanchor_445\" href=\"#Footnote_445\" class=\"fnanchor\" title=\"Est … servanda bracketed by Unger, Bt.2, Ed.\"\u003e[363]\u003c/a\u003e Quod enim ita iuratum\r\nest, ut mens conciperet fieri oportere, id servandum\r\nest; quod aliter, id si non fecerit, nullum est periurium.\r\nUt, si praedonibus pactum pro capite pretium\r\nnon attuleris, nulla fraus sit,\u003ca name=\"FNanchor_446\" id=\"FNanchor_446\" href=\"#Footnote_446\" class=\"fnanchor\" title=\"sit Edd. plerique; est MSS., Bt.1.\"\u003e[364]\u003c/a\u003e ne si iuratus quidem\r\nid non feceris; nam pirata non est ex perduellium\r\nnumero definitus, sed communis hostis omnium; cum\r\nhoc nec fides debet nec ius iurandum esse commune.\r\n\u003cspan class=\"pn\"\u003e108\u003c/span\u003e Non enim falsum iurare periurare est, sed, quod \u003cspan class=\"smcap\"\u003eex\r\nanimi tui sententia\u003c/span\u003e iuraris, sicut verbis concipitur\r\nmore nostro, id non facere periurium est. Scite\r\nenim\u003ca name=\"FNanchor_447\" id=\"FNanchor_447\" href=\"#Footnote_447\" class=\"fnanchor\" title=\"Scite enim A L c, Edd.; scit enim B H a b.\"\u003e[365]\u003c/a\u003e Euripides:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\r\n\u003cdiv class=\"sidenote\"\u003eHippolytus 612\u003c/div\u003e\r\n\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003eIurávi lingua, méntem iniuratám gero.\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eRegulus vero non debuit condiciones pactionesque\r\nbellicas et hostiles perturbare periurio. Cum iusto\r\nenim et legitimo hoste res gerebatur, adversus quem\r\net totum ius fetiale et multa sunt iura communia.\r\nQuod ni ita esset, numquam claros viros senatus\r\nvinctos\u003ca name=\"FNanchor_448\" id=\"FNanchor_448\" href=\"#Footnote_448\" class=\"fnanchor\" title=\"vinctos A L c, Edd.; victos B H a b.\"\u003e[366]\u003c/a\u003e hostibus dedidisset.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eRebuttal.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.104\"\u003e104\u003c/span\u003e XXIX. \"He need not have been afraid that\r\nJupiter in anger would inflict injury upon him; he\r\nis not wont to be angry or hurtful.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(1) An oath is a covenant with Justice and Good Faith;\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[383]\u003c/span\u003e\r\nThis argument, at all events, has no more weight\r\nagainst Regulus\u0027s conduct than it has against the\r\nkeeping of any other oath. But in taking an oath\r\nit is our duty to consider not what one may have to\r\nfear in case of violation but wherein its obligation\r\nlies: an oath is an assurance backed by religious\r\nsanctity; and a solemn promise given, as before God\r\nas one\u0027s witness, is to be sacredly kept. For the\r\nquestion no longer concerns the wrath of the gods\r\n(for there is no such thing) but the obligations of\r\njustice and good faith. For, as Ennius says so\r\nadmirably:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"Gracious Good Faith, on wings upborne; thou oath in Jupiter\u0027s great name!\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eWhoever, therefore, violates his oath violates Good\r\nFaith; and, as we find it stated in Cato\u0027s speech, our\r\nforefathers chose that she should dwell upon the\r\nCapitol \"neighbour to Jupiter Supreme and Best.\"\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.105\"\u003e105\u003c/span\u003e \"But,\" objection was further made, \"even if\r\nJupiter had been angry, he could not have inflicted\r\ngreater injury upon Regulus than Regulus brought\r\nupon himself.\"\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eWhat is evil?\u003c/div\u003e\r\n\r\n\u003cp\u003eQuite true, if there is no evil except pain. But\r\nphilosophers\u003ca name=\"FNanchor_442\" id=\"FNanchor_442\" href=\"#Footnote_442\" class=\"fnanchor\" title=\"The Stoics.\"\u003e[CB]\u003c/a\u003e of the highest authority assure us that\r\npain is not only not the supreme evil but no evil at\r\nall. And pray do not disparage Regulus, as no unimportant\r\nwitness\u0026mdash;nay, I am rather inclined to\r\nthink he was the very best witness\u0026mdash;to the truth of\r\ntheir doctrine. For what more competent witness\r\ndo we ask for than one of the foremost citizens of\r\nRome, who voluntarily faced torture for the sake of\r\nbeing true to his moral duty?\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(2) no evil can be greater than moral wrong;\u003c/div\u003e\r\n\r\n\u003cp\u003eAgain, they say \"Of evils choose the least\"\u0026mdash;that\r\n\u003cspan class=\"pb\"\u003e[385]\u003c/span\u003e\r\nis, shall one \"choose moral wrong rather than\r\nmisfortune,\" or is there any evil greater than moral\r\nwrong? For if physical deformity excites a certain\r\namount of aversion, how offensive ought the deformity\r\nand hideousness of a demoralized soul to seem!\r\n\u003cspan class=\"pn\" id=\"III.106\"\u003e106\u003c/span\u003e Therefore, those\u003ca name=\"FNanchor_443\" id=\"FNanchor_443\" href=\"#Footnote_443\" class=\"fnanchor\" title=\"The Stoics.\"\u003e[CC]\u003c/a\u003e who discuss these problems with\r\nmore rigour make bold to say that moral wrong is\r\nthe only evil, while those\u003ca name=\"FNanchor_444\" id=\"FNanchor_444\" href=\"#Footnote_444\" class=\"fnanchor\" title=\"The Peripatetics.\"\u003e[CD]\u003c/a\u003e who treat them with\r\nmore laxity do not hesitate to call it the supreme\r\nevil.\u003c/p\u003e\r\n\r\n\u003cp\u003eOnce more, they quote the sentiment:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"None have I given, none give I ever to the faithless.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eIt was proper for the poet to say that, because, when\r\nhe was working out his Atreus, he had to make the\r\nwords fit the character. But if they mean to adopt\r\nit as a principle, that a pledge given to the faithless\r\nis no pledge, let them look to it that it be not a mere\r\nloophole for perjury that they seek.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eWhat is perjury?\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.107\"\u003e107\u003c/span\u003e Furthermore, we have laws regulating warfare,\r\nand fidelity to an oath must often be observed in\r\ndealings with an enemy: for an oath sworn with the\r\nclear understanding in one\u0027s own mind that it should\r\nbe performed must be kept; but if there is no such\r\nunderstanding, it does not count as perjury if one\r\ndoes not perform the vow. For example, suppose\r\nthat one does not deliver the amount agreed upon\r\nwith pirates as the price of one\u0027s life, that would be\r\naccounted no deception\u0026mdash;not even if one should fail\r\nto deliver the ransom after having sworn to do so;\r\nfor a pirate is not included in the number of lawful\r\nenemies, but is the common foe of all the world;\r\nand with him there ought not to be any pledged\r\n\u003cspan class=\"pb\"\u003e[387]\u003c/span\u003e\r\nword nor any oath mutually binding. \u003cspan class=\"pn\" id=\"III.108\"\u003e108\u003c/span\u003e For swearing\r\nto what is false is not necessarily perjury, but to\r\ntake an oath \"upon your conscience,\" as it is expressed\r\nin our legal formulas, and then fail to perform\r\nit, that is perjury. For Euripides aptly says:\u003c/p\u003e\r\n\r\n\u003cdiv class=\"poem\"\u003e\u003cdiv class=\"stanza\"\u003e\r\n\u003cdiv class=\"verse\"\u003e\"My tongue has sworn; the mind I have has sworn no oath.\"\u003c/div\u003e\u003c/div\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eOaths made to an enemy as binding as treaties.\u003c/div\u003e\r\n\r\n\u003cp\u003eBut Regulus had no right to confound by perjury\r\nthe terms and covenants of war made with an enemy.\r\nFor the war was being carried on with a legitimate,\r\ndeclared enemy; and to regulate our dealings with\r\nsuch an enemy, we have our whole fetial\u003ca name=\"FNanchor_449\" id=\"FNanchor_449\" href=\"#Footnote_449\" class=\"fnanchor\" title=\"See Index, s.v.\"\u003e[CE]\u003c/a\u003e code as\r\nwell as many other laws that are binding in common\r\nbetween nations. Were this not the case, the senate\r\nwould never have delivered up illustrious men of\r\nours in chains to the enemy.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e109\u003c/span\u003e XXX. At vero T. Veturius et Sp. Postumius cum\r\niterum consules essent, quia, cum male pugnatum\r\napud Caudium esset, legionibus nostris sub iugum\r\nmissis pacem cum Samnitibus fecerant, dediti sunt\r\niis; iniussu enim populi senatusque fecerant. Eodemque\r\ntempore Ti. Numicius, Q. Maelius, qui tum\r\ntribuni pl. erant, quod eorum auctoritate pax erat\r\nfacta, dediti sunt, ut pax Samnitium repudiaretur;\r\natque huius deditionis ipse Postumius, qui dedebatur,\r\nsuasor et auctor fuit.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuod idem multis annis post C. Mancinus, qui, ut\r\nNumantinis, quibuscum sine senatus auctoritate foedus\r\nfecerat, dederetur, rogationem suasit eam, quam\r\nL. Furius, Sex. Atilius ex senatus consulto ferebant;\r\nqua accepta est hostibus deditus. Honestius his\r\nquam Q. Pompeius, quo, cum in eadem causa esset,\r\ndeprecante accepta lex non est. Hic ea, quae videbatur\r\nutilitas, plus valuit quam honestas, apud superiores\r\nutilitatis species falsa ab honestatis auctoritate\r\nsuperata est.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e\u003ca href=\"#III.103\"\u003e§ 103\u003c/a\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e110\u003c/span\u003e At non debuit ratum esse, quod erat actum per\r\nvim.\u0026mdash;Quasi vero forti viro vis possit adhiberi.\u003c/p\u003e\r\n\r\n\u003cp\u003eCur igitur ad senatum proficiscebatur, cum praesertim\r\nde captivis dissuasurus esset?\u003c/p\u003e\r\n\r\n\u003cp\u003eQuod maximum in eo est, id reprehenditis. Non\r\nenim suo iudicio stetit, sed suscepit causam, ut esset\r\niudicium senatus; cui nisi ipse auctor fuisset, captivi\r\nprofecto Poenis redditi essent; ita incolumis in patria\r\nRegulus restitisset. Quod quia patriae non utile\r\nputavit, idcirco sibi honestum et sentire illa et pati\r\ncredidit.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e\u003ca href=\"#III.103\"\u003e§ 103\u003c/a\u003e\u003c/div\u003e\r\n\r\n\u003cp\u003eNam quod aiunt, quod valde utile sit, id fieri honestum,\r\nimmo vero esse, non fieri. Est enim nihil\r\nutile, quod idem non honestum, nec, quia utile,\r\nhonestum, sed, quia honestum, utile.\u003c/p\u003e\r\n\r\n\u003cp\u003eQuare ex multis mirabilibus exemplis haud facile\r\nquis dixerit hoc exemplo aut laudabilius aut praestantius.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eRoman strictness.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.109\"\u003e109\u003c/span\u003e XXX. And yet that very thing happened. Titus\r\nVeturius and Spurius Postumius in their second consulship\r\nlost the battle at the Caudine Forks, and\r\nour legions were sent under the yoke. And because\r\nthey made peace with the Samnites, those generals\r\nwere delivered up to them, for they had made\r\nthe peace without the approval of the people\r\nand senate. And Tiberius Numicius and Quintus\r\nMaelius, tribunes of the people, were delivered up\r\nat the same time, because it was with their sanction\r\nthat the peace had been concluded. This was done\r\nin order that the peace with the Samnites might be\r\nannulled. And Postumius, the very man whose delivery\r\nwas in question, was the proposer and advocate\r\nof the said delivery.\u003c/p\u003e\r\n\r\n\u003cp\u003eMany years later,\u003ca name=\"FNanchor_450\" id=\"FNanchor_450\" href=\"#Footnote_450\" class=\"fnanchor\" title=\"184 years, i.e., in B.C. 137.\"\u003e[CF]\u003c/a\u003e Gaius Mancinus had a similar\r\nexperience: he advocated the bill, introduced in\r\naccordance with a decree of the senate by Lucius\r\n\u003cspan class=\"pb\"\u003e[389]\u003c/span\u003e\r\nFurius and Sextus Atilius, that he should be delivered\r\nup to the Numantines, with whom he had made a\r\ntreaty without authorization from the senate; and\r\nwhen the bill was passed, he was delivered up to the\r\nenemy. His action was more honourable than Quintus\r\nPompey\u0027s; Pompey\u0027s situation was identical with\r\nhis, and yet at his own entreaty the bill was rejected.\r\nIn this latter case, apparent expediency prevailed\r\nover moral rectitude; in the former cases, the false\r\nsemblance of expediency was overbalanced by the\r\nweight of moral rectitude.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(3) the interests of the state higher than personal advantage;\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.110\"\u003e110\u003c/span\u003e \"But,\" they argued against Regulus, \"an oath\r\nextorted by force ought not to have been binding.\"\r\nAs if force could be brought to bear upon a brave\r\nman!\u003c/p\u003e\r\n\r\n\u003cp\u003e\"Why, then, did he make the journey to the\r\nsenate, especially when he intended to plead against\r\nthe surrender of the prisoners of war?\"\u003c/p\u003e\r\n\r\n\u003cp\u003eTherein you are criticizing what is the noblest\r\nfeature of his conduct. For he was not content to\r\nstand upon his own judgment but took up the case,\r\nin order that the judgment might be that of the\r\nsenate; and had it not been for the weight of his\r\npleading, the prisoners would certainly have been\r\nrestored to the Carthaginians; and in that case,\r\nRegulus would have remained safe at home in his\r\ncountry. But because he thought this not expedient\r\nfor his country, he believed that it was therefore\r\nmorally right for him to declare his conviction and\r\nto suffer for it.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003e(4) nothing expedient unless morally right.\u003c/div\u003e\r\n\r\n\u003cp\u003eWhen they argued also that what is highly expedient\r\nmay prove to be morally right, they ought\r\nrather to say not that it \"may prove to be\" but that\r\n\u003cspan class=\"pb\"\u003e[391]\u003c/span\u003e\r\nit actually is morally right. For nothing can be expedient\r\nwhich is not at the same time morally right;\r\nneither can a thing be morally right just because it\r\nis expedient, but it is expedient because it is morally\r\nright.\u003c/p\u003e\r\n\r\n\u003cp\u003eFrom the many splendid examples in history,\r\ntherefore, we could not easily point to one either\r\nmore praiseworthy or more heroic than the conduct\r\nof Regulus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e111\u003c/span\u003e XXXI. Sed ex tota hac laude Reguli unum illud\r\nest admiratione dignum, quod captivos retinendos\r\ncensuit. Nam quod rediit, nobis nunc mirabile\r\nvidetur, illis quidem temporibus aliter facere non\r\npotuit; itaque ista laus non est hominis, sed temporum.\r\nNullum enim vinculum ad astringendam fidem\r\niure iurando maiores artius esse voluerunt. Id indicant\r\nleges in duodecim tabulis, indicant sacratae,\r\nindicant foedera, quibus etiam cum hoste devincitur\r\nfides, indicant notiones animadversionesque censorum,\r\nqui nulla de re diligentius quam de iure iurando\r\niudicabant.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e112\u003c/span\u003e L. Manlio A. f., cum dictator fuisset, M. Pomponius\r\ntr. pl. diem dixit, quod is paucos sibi dies ad\r\ndictaturam gerendam addidisset; criminabatur etiam,\r\nquod Titum filium, qui postea est Torquatus appellatus,\r\nab hominibus relegasset et ruri habitare iussisset.\r\nQuod cum audivisset adulescens filius, negotium\r\nexhiberi patri, accurrisse Romam et cum primo\r\nluci\u003ca name=\"FNanchor_452\" id=\"FNanchor_452\" href=\"#Footnote_452\" class=\"fnanchor\" title=\"primo luci Beier, Heine, Ed.; primo lucis c; prima luce A B H a b.\"\u003e[367]\u003c/a\u003e Pomponi domum venisse dicitur. Cui cum esset\r\nnuntiatum, qui illum iratum allaturum ad se aliquid\r\ncontra patrem arbitraretur, surrexit e lectulo remotisque\r\narbitris ad se adulescentem iussit venire. At\r\nille, ut ingressus est, confestim gladium destrinxit\r\niuravitque se illum statim interfecturum, nisi ius\r\niurandum sibi dedisset se patrem missum esse facturum.\r\nIuravit hoc terrore coactus Pomponius; rem\r\nad populum detulit, docuit, cur sibi causa desistere\r\nnecesse esset, Manlium missum fecit. Tantum\r\ntemporibus illis ius iurandum valebat.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtque hic T. Manlius is est, qui ad Anienem Galli,\r\nquem ab eo provocatus occiderat, torque detracto\r\ncognomen invenit, cuius tertio consulatu Latini ad\r\nVeserim fusi et fugati, magnus vir in primis et, qui\r\nperindulgens in patrem, idem acerbe severus in\r\nfilium.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eThe most striking lesson in the story of Regulus.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.111\"\u003e111\u003c/span\u003e XXXI. But of all that is thus praiseworthy in the\r\nconduct of Regulus, this one feature above all others\r\ncalls for our admiration: it was he who offered the motion\r\nthat the prisoners of war be retained. For\r\nthe fact of his returning may seem admirable to us\r\nnowadays, but in those times he could not have done\r\notherwise. That merit, therefore, belongs to the\r\nage, not to the man. For our ancestors were of\r\nthe opinion that no bond was more effective in\r\nguaranteeing good faith than an oath. That is\r\nclearly proved by the laws of the Twelve Tables, by\r\nthe \"sacred\" laws,\u003ca name=\"FNanchor_451\" id=\"FNanchor_451\" href=\"#Footnote_451\" class=\"fnanchor\" title=\"\u0027Sacred\u0027 laws, according to Festus (p. 318), were laws that placed their transgressor, together with his household and his property, under the ban of some divinity; other authorities limit the term to the laws enacted upon the Sacred Mount (B.C. 394).\"\u003e[CG]\u003c/a\u003e by the treaties in which good\r\nfaith is pledged even to the enemy, by the investigations\r\nmade by the censors and the penalties\r\nimposed by them; for there were no cases in which\r\nthey used to render more rigorous decisions than\r\nin cases of violation of an oath.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe sanctity of an oath in the old days.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.112\"\u003e112\u003c/span\u003e Marcus Pomponius, a tribune of the people,\r\nbrought an indictment against Lucius Manlius,\r\nAulus\u0027s son, for having extended the term of his\r\ndictatorship a few days beyond its expiration. He\r\nfurther charged him with having banished his own\r\nson Titus (afterward surnamed Torquatus) from all\r\ncompanionship with his fellow-men, and with requiring\r\nhim to live in the country. When the son, who\r\n\u003cspan class=\"pb\"\u003e[393]\u003c/span\u003e\r\nwas then a young man, heard that his father was\r\nin trouble on his account, he hastened to Rome\u0026mdash;so\r\nthe story goes\u0026mdash;and at daybreak presented himself\r\nat the house of Pomponius. The visitor was\r\nannounced to Pomponius. Inasmuch as he thought\r\nthat the son in his anger meant to bring him some\r\nnew evidence to use against the father, he arose\r\nfrom his bed, asked all who were present to leave\r\nthe room, and sent word to the young man to come\r\nin. Upon entering, he at once drew a sword and\r\nswore that he would kill the tribune on the spot, if\r\nhe did not swear an oath to withdraw the suit against\r\nhis father. Constrained by the terror of the situation,\r\nPomponius gave his oath. He reported the\r\nmatter to the people, explaining why he was obliged\r\nto drop the prosecution, and withdrew his suit against\r\nManlius. Such was the regard for the sanctity of\r\nan oath in those days.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd that lad was the Titus Manlius who in the\r\nbattle on the Anio killed the Gaul by whom he had\r\nbeen challenged to single combat, pulled off his\r\ntorque and thus won his surname. And in his third\r\nconsulship he routed the Latins and put them to\r\nflight in the battle on the Veseris. He was one of\r\nthe greatest of the great, and one who, while more\r\nthan generous toward his father, could yet be\r\nbitterly severe toward his son.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e113\u003c/span\u003e XXXII. Sed, ut laudandus Regulus in conservando\r\niure iurando, sic decem illi, quos post Cannensem\r\npugnam iuratos ad senatum misit Hannibal se in\r\ncastra redituros ea, quorum erant potiti Poeni, nisi\r\nde redimendis captivis impetravissent, si non redierunt,\r\nvituperandi. De quibus non omnes uno modo;\r\nnam Polybius, bonus auctor in primis, ex decem\r\nnobilissimis, qui tum erant missi, novem revertisse\r\ndicit re a senatu non impetrata; unum ex decem,\r\nqui paulo post, quam erat\u003ca name=\"FNanchor_453\" id=\"FNanchor_453\" href=\"#Footnote_453\" class=\"fnanchor\" title=\"Novem … quam erat c, Bt.1, Ed.; om. A B H a b; unum qui Unger, Bt.2.\"\u003e[368]\u003c/a\u003e egressus e castris, redisset,\r\nquasi aliquid esset oblitus, Romae remansisse; reditu\r\nenim in castra liberatum se esse iure iurando interpretabatur,\r\nnon recte; fraus enim astringit,\u003ca name=\"FNanchor_454\" id=\"FNanchor_454\" href=\"#Footnote_454\" class=\"fnanchor\" title=\"astringit c p, Ed., Heine; distringit A B H a b, Unger, Bt.\"\u003e[369]\u003c/a\u003e non\r\ndissolvit periurium. Fuit igitur stulta calliditas\r\nperverse imitata prudentiam. Itaque decrevit senatus,\r\nut ille veterator et callidus vinctus ad Hannibalem\r\nduceretur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e114\u003c/span\u003e\u003ca name=\"FNanchor_455\" id=\"FNanchor_455\" href=\"#Footnote_455\" class=\"fnanchor\" title=\"§ 114 bracketed by Heus., Bt., as un-Ciceronian.\"\u003e[370]\u003c/a\u003e Sed illud maximum: octo hominum milia tenebat\r\nHannibal, non quos in acie cepisset, aut qui\r\npericulo mortis diffugissent, sed qui relicti in castris\r\nfuissent a Paulo et a Varrone consulibus. Eos\r\nsenatus non censuit redimendos, cum id parva\r\npecunia fieri posset, ut esset insitum militibus nostris\r\naut vincere aut emori. Qua quidem re audita fractum\r\nanimum Hannibalis scribit idem, quod senatus\r\npopulusque Romanus rebus afflictis tam excelso\r\nanimo fuisset. Sic honestatis comparatione ea, quae\r\nvidentur utilia, vincuntur.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e115\u003c/span\u003e \u003ci\u003eC.\u003c/i\u003e\u003ca name=\"FNanchor_456\" id=\"FNanchor_456\" href=\"#Footnote_456\" class=\"fnanchor\" title=\"C. Heine, Ed.; not in MSS.\"\u003e[371]\u003c/a\u003e Acilius autem, qui Graece scripsit historiam,\r\nplures ait fuisse, qui in castra revertissent eadem\r\nfraude, ut iure iurando liberarentur, eosque a censoribus\r\nomnibus ignominiis notatos.\u003c/p\u003e\r\n\r\n\u003cp\u003eSit iam huius loci finis. Perspicuum est enim ea,\r\nquae timido animo, humili, demisso fractoque fiant,\r\nquale fuisset Reguli factum, si aut de captivis, quod\r\nipsi opus esse videretur, non quod rei publicae, censuisset\r\naut domi remanere voluisset, non esse utilia,\r\nquia sint flagitiosa, foeda, turpia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eContrast between Regulus and the ten envoys from Hannibal.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.113\"\u003e113\u003c/span\u003e XXXII. Now, as Regulus deserves praise for\r\nbeing true to his oath, so those ten whom Hannibal\r\nsent to the senate on parole after the battle of\r\nCannae deserve censure, if it is true that they did not\r\nreturn; for they were sworn to return to the camp\r\nwhich had fallen into the hands of the Carthaginians,\r\nif they did not succeed in negotiating an exchange\r\n\u003cspan class=\"pb\"\u003e[395]\u003c/span\u003e\r\nof prisoners. Historians are not in agreement in\r\nregard to the facts. Polybius, one of the very best\r\nauthorities, states that of the ten eminent nobles\r\nwho were sent at that time, nine returned when\r\ntheir mission failed at the hands of the senate. But\r\none of the ten, who, a little while after leaving the\r\ncamp, had gone back on the pretext that he had\r\nforgotten something or other, remained behind at\r\nRome; he explained that by his return to the camp\r\nhe was released from the obligation of his oath.\r\nHe was wrong; for deceit does not remove the guilt\r\nof perjury\u0026mdash;it merely aggravates it. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eThe ancient Roman discipline.\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e His cunning\r\nthat impudently tried to masquerade as prudence\r\nwas, therefore, only folly. And so the senate\r\nordered that the cunning scoundrel should be taken\r\nback to Hannibal in chains.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.114\"\u003e114\u003c/span\u003e But the most significant part of the story is this:\r\nthe eight thousand prisoners in Hannibal\u0027s hands\r\nwere not men that he had taken in the battle or that\r\nhad escaped in the peril of their lives, but men that\r\nthe consuls Paulus and Varro had left behind in\r\ncamp. Though these might have been ransomed\r\nby a small sum of money, the senate voted not to\r\nredeem them, in order that our soldiers might have\r\nthe lesson planted in their hearts that they must\r\neither conquer or die. When Hannibal heard this\r\nnews, according to that same writer, he lost heart\r\ncompletely, because the senate and the people of\r\nRome displayed courage so lofty in a time of disaster.\r\nThus apparent expediency is outweighed when\r\nplaced in the balance against moral rectitude.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.115\"\u003e115\u003c/span\u003e Gaius Acilius, on the other hand, the author of a\r\nhistory of Rome in Greek, says that there were\r\nseveral who played the same trick of returning to\r\n\u003cspan class=\"pb\"\u003e[397]\u003c/span\u003e\r\nthe camp to release themselves thus from the obligation\r\nof their oath, and that they were branded by\r\nthe censors with every mark of disgrace.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eExpediency and Courage identical.\u003c/div\u003e\r\n\r\n\u003cp\u003eLet this be the conclusion of this topic. For it\r\nmust be perfectly apparent that acts that are done\r\nwith a cowardly, craven, abject, broken spirit, as the\r\nact of Regulus would have been if he had supported\r\nin regard to the prisoners a measure that seemed to\r\nbe advantageous for him personally, but disadvantageous\r\nfor the state, or if he had consented to\r\nremain at home\u0026mdash;that such acts are not expedient\r\nbecause they are shameful, dishonourable, and immoral.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\u003cdiv class=\"latin\" lang=\"la\" xml:lang=\"la\"\u003e\u003cp\u003e\u003cspan class=\"pn\"\u003e116\u003c/span\u003e XXXIII. Restat quarta pars, quae decore, moderatione,\r\nmodestia, continentia, temperantia continetur.\u003c/p\u003e\r\n\r\n\u003cp\u003ePotest igitur quicquam utile esse, quod sit huic\r\ntalium virtutum choro contrarium? Atqui ab Aristippo\r\nCyrenaici atque Annicerii philosophi nominati\r\nomne bonum in voluptate posuerunt virtutemque\r\ncensuerunt ob eam rem esse laudandam, quod efficiens\r\nesset voluptatis. Quibus obsoletis floret\r\nEpicurus, eiusdem fere adiutor auctorque sententiae.\r\nCum his \"viris\u003ca name=\"FNanchor_457\" id=\"FNanchor_457\" href=\"#Footnote_457\" class=\"fnanchor\" title=\"viris c p, Edd.; veris A B H b.\"\u003e[372]\u003c/a\u003e equisque,\" ut dicitur, si honestatem\r\ntueri ac retinere sententia est, decertandum est.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e117\u003c/span\u003e Nam si non modo utilitas, sed vita omnis beata\r\ncorporis firma constitutione eiusque constitutionis\r\nspe explorata, ut a Metrodoro scriptum est, continetur,\r\ncerte haec utilitas, et quidem summa (sic enim\r\ncensent), cum honestate pugnabit. Nam ubi primum\r\nprudentiae locus dabitur? an ut conquirat undique\r\nsuavitates? Quam miser virtutis famulatus servientis\r\nvoluptati! Quod autem munus prudentiae? an\r\nlegere intellegenter voluptates? Fac nihil isto esse\r\niucundius, quid cogitari potest turpius?\u003c/p\u003e\r\n\r\n\u003cp\u003eIam, qui dolorem summum malum dicat, apud\r\neum quem habet locum fortitudo, quae est dolorum\r\nlaborumque contemptio? Quamvis enim multis locis\r\ndicat Epicurus, sicuti\u003ca name=\"FNanchor_458\" id=\"FNanchor_458\" href=\"#Footnote_458\" class=\"fnanchor\" title=\"sicuti L c, Edd.; sicut id A B H a b.\"\u003e[373]\u003c/a\u003e dicit, satis fortiter de dolore,\r\ntamen non id spectandum est, quid dicat, sed quid\r\nconsentaneum sit ei dicere, qui bona voluptate terminaverit,\r\nmala dolore.\u003c/p\u003e\r\n\r\n\u003cp\u003eEt,\u003ca name=\"FNanchor_459\" id=\"FNanchor_459\" href=\"#Footnote_459\" class=\"fnanchor\" title=\"dolore. Et Müller, Heine; dolore: ut MSS., Bt.; dolore. Ut Ed.\"\u003e[374]\u003c/a\u003e si illum audiam, de continentia et temperantia\r\ndicit ille quidem multa multis locis, sed aqua haeret,\r\nut aiunt; nam qui potest temperantiam laudare is,\r\nqui ponat summum bonum in voluptate? est enim\r\ntemperantia libidinum inimica, libidines autem\r\nconsectatrices voluptatis.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e118\u003c/span\u003e Atque in his tamen tribus generibus, quoquo modo\r\npossunt, non incallide tergiversantur; prudentiam\r\nintroducunt scientiam suppeditantem voluptates,\r\ndepellentem dolores; fortitudinem quoque aliquo\r\nmodo expediunt, cum tradunt rationem neglegendae\r\nmortis, perpetiendi doloris; etiam temperantiam\r\ninducunt non facillime illi quidem, sed tamen quoquo\r\nmodo possunt; dicunt enim voluptatis magnitudinem\r\ndoloris detractione finiri. Iustitia vacillat vel\r\niacet potius omnesque eae virtutes, quae in communitate\r\ncernuntur et in societate generis humani.\r\nNeque enim bonitas nec liberalitas nec comitas esse\r\npotest, non plus quam amicitia, si haec non per se\r\nexpetantur,\u003ca name=\"FNanchor_460\" id=\"FNanchor_460\" href=\"#Footnote_460\" class=\"fnanchor\" title=\"expetantur A, Edd.; expectantur B a; exspectantur c.\"\u003e[375]\u003c/a\u003e sed ad voluptatem utilitatemve referantur.\u003c/p\u003e\r\n\r\n\u003cp\u003eConferamus igitur in pauca.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e119\u003c/span\u003e Nam ut utilitatem nullam esse docuimus, quae\r\nhonestati esset contraria, sic omnem voluptatem dicimus\r\nhonestati esse contrariam. Quo magis reprehendendos\r\nCalliphontem et Dinomachum iudico,\r\nqui se dirempturos controversiam putaverunt, si cum\r\nhonestate voluptatem tamquam cum homine pecudem\r\ncopulavissent. Non recipit istam coniunctionem\r\nhonestas, aspernatur, repellit. Nec vero finis bonorum\r\n[et malorum],\u003ca name=\"FNanchor_461\" id=\"FNanchor_461\" href=\"#Footnote_461\" class=\"fnanchor\" title=\"Omitted by Muretus; bracketed by Heine, Ed., et al.\"\u003e[376]\u003c/a\u003e qui simplex esse debet, ex\r\ndissimillimis rebus misceri et temperari potest. \u003cspan class=\"sni\"\u003e\u003cspan class=\"hidev\"\u003e|\u003c/span\u003eDe Finibus, II\u003cspan class=\"hidev\"\u003e|\u003c/span\u003e\u003c/span\u003e Sed\r\nde hoc (magna enim res est) alio loco pluribus; nunc\r\nad propositum.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e120\u003c/span\u003e Quem ad modum igitur, si quando ea, quae videtur\u003ca name=\"FNanchor_462\" id=\"FNanchor_462\" href=\"#Footnote_462\" class=\"fnanchor\" title=\"videtur c, Edd.; videretur B H a b; viderentur A.\"\u003e[377]\u003c/a\u003e\r\nutilitas, honestati repugnat, diiudicanda res sit, satis\r\nest supra disputatum. Sin autem speciem utilitatis\r\netiam voluptas habere dicetur, nulla potest esse ei\r\ncum honestate coniunctio. Nam, ut tribuamus aliquid\r\nvoluptati, condimenti fortasse non nihil, utilitatis\r\ncerte nihil habebit.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\"\u003e121\u003c/span\u003e Habes a patre munus, Marce fili, mea quidem\r\nsententia magnum, sed perinde erit, ut acceperis.\r\nQuamquam hi tibi tres libri inter Cratippi commentarios\r\ntamquam hospites erunt recipiendi; sed, ut, si\r\nipse venissem Athenas (quod quidem esset factum,\r\nnisi me e medio cursu clara voce patria revocasset),\r\naliquando me quoque audires, sic, quoniam his\r\nvoluminibus ad te profecta vox est mea, tribues iis\u003ca name=\"FNanchor_463\" id=\"FNanchor_463\" href=\"#Footnote_463\" class=\"fnanchor\" title=\"iis Edd.; his A B H a b; hijs c.\"\u003e[378]\u003c/a\u003e\r\ntemporis quantum poteris, poteris autem, quantum\r\nvoles. Cum vero intellexero te hoc scientiae genere\r\ngaudere, tum et praesens tecum propediem, ut spero,\r\net, dum aberis, absens loquar.\u003c/p\u003e\r\n\r\n\u003cp\u003eVale igitur, mi Cicero, tibique persuade esse te\r\nquidem mihi carissimum, sed multo fore cariorem, si\r\ntalibus monitis\u003ca name=\"FNanchor_464\" id=\"FNanchor_464\" href=\"#Footnote_464\" class=\"fnanchor\" title=\"monitis Lambinus, Edd.; monumentis A B H a b; monimentis c.\"\u003e[379]\u003c/a\u003e praeceptisque laetabere.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"english\"\u003e\u003cdiv class=\"sidenote\"\u003eApparent Expediency \u003ci\u003evs.\u003c/i\u003e Temperance.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.116\"\u003e116\u003c/span\u003e XXXIII. We have still left our fourth division,\r\ncomprising propriety, moderation, temperance, self-restraint,\r\nself-control.\u003c/p\u003e\r\n\r\n\u003cp\u003eCan anything be expedient, then, which is contrary\r\nto such a chorus of virtues? And yet the\r\nCyrenaics, adherents of the school of Aristippus,\r\nand the philosophers who bear the name of Anniceris\r\nfind all good to consist in pleasure and consider\r\nvirtue praiseworthy only because it is productive of\r\npleasure. Now that these schools are out of date,\r\nEpicurus has come into vogue\u0026mdash;an advocate and\r\nsupporter of practically the same doctrine. Against\r\nsuch a philosophy we must fight it out \"with horse\r\nand foot,\" as the saying is, if our purpose is to\r\ndefend and maintain our standard of moral rectitude.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eThe fallacy of Epicureanism.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.117\"\u003e117\u003c/span\u003e For if, as we find it in the writings of Metrodorus,\r\nnot only expediency but happiness in life depends\r\nwholly upon a sound physical constitution and the\r\nreasonable expectation that it will always remain\r\nsound, then that expediency\u0026mdash;and what is more,\r\nthe highest expediency, as they estimate it\u0026mdash;will\r\n\u003cspan class=\"pb\"\u003e[399]\u003c/span\u003e\r\nassuredly clash with moral rectitude. For, first of all,\r\nwhat position will wisdom occupy in that system?\r\nThe position of collector of pleasures from every\r\npossible source? What a sorry state of servitude\r\nfor a virtue\u0026mdash;to be pandering to sensual pleasure!\r\nAnd what will be the function of wisdom? To make\r\nskilful choice between sensual pleasures? Granted\r\nthat there may be nothing more pleasant, what can\r\nbe conceived more degrading for wisdom than such\r\na rôle?\u003c/p\u003e\r\n\r\n\u003cp\u003eThen again, if anyone hold that pain is the\r\nsupreme evil, what place in his philosophy has fortitude,\r\nwhich is but indifference to toil and pain?\r\nFor however many passages there are in which\r\nEpicurus speaks right manfully of pain, we must\r\nnevertheless consider not what he says, but what it\r\nis consistent for a man to say who has defined the\r\ngood in terms of pleasure and evil in terms of pain.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd further, if I should listen to him, I should\r\nfind that in many passages he has a great deal to say\r\nabout temperance and self-control; but \"the water\r\nwill not run,\" as they say. For how can he commend\r\nself-control and yet posit pleasure as the\r\nsupreme good? For self-control is the foe of the\r\npassions, and the passions are the handmaids of\r\npleasure.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eEpicureanism and the Cardinal Virtues.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.118\"\u003e118\u003c/span\u003e And yet when it comes to these three cardinal\r\nvirtues, those philosophers shift and turn as best\r\nthey can, and not without cleverness. They admit\r\nwisdom into their system as the knowledge that\r\nprovides pleasures and banishes pain; they clear the\r\nway for fortitude also in some way to fit in with\r\ntheir doctrines, when they teach that it is a rational\r\nmeans for looking with indifference upon death and\r\n\u003cspan class=\"pb\"\u003e[401]\u003c/span\u003e\r\nfor enduring pain. They bring even temperance in\u0026mdash;not\r\nvery easily, to be sure, but still as best they can;\r\nfor they hold that the height of pleasure is found\r\nin the absence of pain. Justice totters or rather, I\r\nshould say, lies already prostrate; so also with all\r\nthose virtues which are discernible in social life and\r\nthe fellowship of human society. For neither goodness\r\nnor generosity nor courtesy can exist, any more\r\nthan friendship can, if they are not sought of and\r\nfor themselves, but are cultivated only for the sake\r\nof sensual pleasure or personal advantage.\u003c/p\u003e\r\n\r\n\u003cp\u003eLet us now recapitulate briefly.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eSensual pleasure and moral rectitude incompatible.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.119\"\u003e119\u003c/span\u003e As I have shown that such expediency as is opposed\r\nto moral rectitude is no expediency, so I maintain\r\nthat any and all sensual pleasure is opposed to moral\r\nrectitude. And therefore Calliphon and Dinomachus,\r\nin my judgment, deserve the greater condemnation;\r\nthey imagined that they should settle the controversy\r\nby coupling pleasure with moral rectitude; as\r\nwell yoke a man with a beast! But moral rectitude\r\ndoes not accept such a union; she abhors it, spurns\r\nit. Why, the supreme good, which ought to be\r\nsimple, cannot be a compound and mixture of absolutely\r\ncontradictory qualities. But this theory I have\r\ndiscussed more fully in another connection; for the\r\nsubject is a large one. Now for the matter before\r\nus.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.120\"\u003e120\u003c/span\u003e We have, then, fully discussed the problem how a\r\nquestion is to be decided, if ever that which seems\r\nto be expediency clashes with moral rectitude. But\r\nif, on the other hand, the assertion is made that\r\npleasure admits of a show of expediency also, there\r\ncan still be no possible union between it and moral\r\nrectitude. For, to make the most generous admission\r\n\u003cspan class=\"pb\"\u003e[403]\u003c/span\u003e\r\nwe can in favour of pleasure, we will grant that it\r\nmay contribute something that possibly gives some\r\nspice to life, but certainly nothing that is really expedient.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"sidenote\"\u003eConclusion.\u003c/div\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pn\" id=\"III.121\"\u003e121\u003c/span\u003e Herewith, my son Marcus, you have a present\r\nfrom your father\u0026mdash;a generous one, in my humble\r\nopinion; but its value will depend upon the spirit in\r\nwhich you receive it. And yet you must welcome\r\nthese three books as fellow-guests, so to speak, along\r\nwith your notes on Cratippus\u0027s lectures. But as you\r\nwould sometimes give ear to me also, if I had come\r\nto Athens (and I should be there now, if my country\r\nhad not called me back with accents unmistakable,\r\nwhen I was half-way there), so you will please devote\r\nas much time as you can to these volumes, for in\r\nthem my voice will travel to you; and you can\r\ndevote to them as much time as you will. And\r\nwhen I see that you take delight in this branch of\r\nphilosophy, I shall then talk further with you\u0026mdash;at\r\nan early date,\u003ca name=\"FNanchor_465\" id=\"FNanchor_465\" href=\"#Footnote_465\" class=\"fnanchor\" title=\"But Cicero never saw his son Marcus again.\"\u003e[CH]\u003c/a\u003e I hope, face to face\u0026mdash;but as long as\r\nyou are abroad, I shall converse with you thus at a\r\ndistance.\u003c/p\u003e\r\n\r\n\u003cp\u003eFarewell, my dear Cicero, and be assured that,\r\nwhile you are the object of my deepest affection, you\r\nwill be dearer to me still, if you find pleasure in\r\nsuch counsel and instruction.\u003c/p\u003e\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"sync\"\u003e\u0026nbsp;\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\u003cspan class=\"pb\" id=\"Pg405\"\u003e[405]\u003c/span\u003e\r\n\u003ch2\u003eINDEX\u003c/h2\u003e\r\n\r\n\u003cp\u003eReferences are to Book and Section; all dates, given in parentheses\r\n(…), are \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eAcademicians.\r\n1. adherents of the New Academy (\u003ca href=\"#New_Academy\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e);\r\ntheir right to teach ethics, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e;\r\nattitude toward knowledge, \u003ca href=\"#II.7\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;7\u003c/a\u003e;\r\nCicero\u0027s philosophy, \u003ca href=\"#II.1\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;1-8\u003c/a\u003e.\r\n2. adherents of the Old Academy, \u003ca href=\"#III.20\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Academy\" id=\"Academy\"\u003eAcademy\u003c/a\u003e,\r\n1. the Older, a school of philosophy founded by Plato and so called from its home;\r\ntheir doctrine of ideas, \u003ca href=\"#III.76\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e, \u003ca href=\"#III.81\"\u003e 81\u003c/a\u003e;\r\nthe pre-existence and immortality of the soul;\r\nmonotheism;\r\nthe goodness of God;\r\nstriving after His perfection.\r\n2. the \u003ca name=\"New_Academy\" id=\"New_Academy\"\u003eNew\u003c/a\u003e, a modification of the Old, sceptical, anti-dogmatic, eclectic, \u003ca href=\"#III.20\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAccius, Lucius, a tragic poet (born 170). His tragedies were mostly imitations from the Greek. Cicero knew him personally;\r\nquotes from him, \u003ca href=\"#III.84\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e, \u003ca href=\"#III.102\"\u003e102\u003c/a\u003e, \u003ca href=\"#III.106\"\u003e106\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAcilius;\r\nGaius Acilius Glabrio (tribune, 197);\r\ninterpreter, when Carneades, Diogenes, and Critolaus came to Rome;\r\nauthor of History of Rome, \u003ca href=\"#III.115\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;115\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAdmiration, how won with dignity, \u003ca href=\"#II.31\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;31 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAeacidae, descendants of Aeacus (\u003ca href=\"#Aeacus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), the father of Peleus and Telamon and grandfather of Achilles and Ajax, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Aeacus\" id=\"Aeacus\"\u003eAeacus\u003c/a\u003e, son of Zeus (Jupiter) and king of Aegina (\u003ca href=\"#Aegina\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e);\r\nrenowned for his justice and piety, \u003ca href=\"#I.97\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e;\r\nafter his death he became with Minos and Rhadamanthus judge in Hades.\u003c/p\u003e\r\n\r\n\u003cp\u003eAedileship, cost of, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57-60\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Aegina\" id=\"Aegina\"\u003eAegina\u003c/a\u003e, an island in the Saronic Gulf, a dangerous rival to Athens, directly in front of Piraeus and only twelve miles away, \u003ca href=\"#III.46\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;46\u003c/a\u003e;\r\nunjustly appropriated by Athens (429), \u003ca href=\"#III.46\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;46\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAeginetans, the people of Aegina (\u003ca href=\"#Aegina\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e).\u003c/p\u003e\r\n\r\n\u003cp\u003eAelius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Tubero\"\u003eTubero\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAemilius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Paulus\"\u003ePaulus\u003c/a\u003e and \u003ca href=\"#Scaurus\"\u003eScaurus\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAequians, a warlike mountain tribe on the upper Anio, warring against Rome (till 304), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAesopus, Claudius, an intimate friend of Cicero, Rome\u0027s greatest tragic actor, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAfrica, the province in which Carthage was, \u003ca href=\"#I.112\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e (Thapsus);\r\n\u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e (Carthage).\u003c/p\u003e\r\n\r\n\u003cp\u003eAfricanus;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Scipio_A\"\u003eScipio\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Agamemnon\" id=\"Agamemnon\"\u003eAgamemnon\u003c/a\u003e, leader of the war against Troy;\r\nwhen detained at Aulis he sacrificed his daughter Iphigenia to save the expedition, \u003ca href=\"#III.95\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;95\u003c/a\u003e. For this he was slain on his return from Troy by his wife Clytaemnestra.\u003c/p\u003e\r\n\r\n\u003cp\u003eAgesilaus, king of Sparta (398-360);\r\nwaged war in Asia (396-394),\r\nvictor at Coronea, saviour of Sparta after Mantinea (362);\r\n\u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Agis\" id=\"Agis\"\u003eAgis IV\u003c/a\u003e, king of Sparta (244-240);\r\nattempted to re-establish the institutions of Lycurgus and reform property abuses;\r\nput to death through organized wealth, \u003ca href=\"#II.80\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;80\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAgrarian Laws, a menace to the stability of the government, \u003ca href=\"#II.78\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;78-83\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAgriculture, impossible without man, \u003ca href=\"#II.12\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;12\u003c/a\u003e;\r\nman\u0027s noblest calling, \u003ca href=\"#I.151\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;151\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAgrigentum, a city on the south coast of Sicily, once \"the most beautiful city of mortals,\" ruled by Phalaris (560), \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAjax, son of Telamon; could brook no wrong, went mad, and committed suicide when the arms of Achilles were awarded to Odysseus, \u003ca href=\"#I.113\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;113\u003c/a\u003e;\r\nrebuked Odysseus, \u003ca href=\"#III.98\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;98\u003c/a\u003e.\r\nSubject of a tragedy by Ennius, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAlbucius, Titus, an Epicurean;\r\npraetor in Sardinia (105);\r\nprosecuted for extortion, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAlexander, the Great (356-323), son \u003cspan class=\"pb\"\u003e[406]\u003c/span\u003e of Philip of Macedon, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e, \u003ca href=\"#II.48\"\u003e48\u003c/a\u003e;\r\ngreater than his father in achievement, inferior in courtliness, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e;\r\ngovernor of Macedonia (340), \u003ca href=\"#II.53\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;53\u003c/a\u003e;\r\nconquered Greece (338-335), subdued Asia (334-331), Egypt (331), invaded India (329-327), founded Alexandria and other cities, and died of a drunken debauch (\u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e).\u003c/p\u003e\r\n\r\n\u003cp\u003eAlexander, tyrant of Pherae (369);\r\nbrother, son-in-law, and successor of Jason (\u003ca href=\"#Jason\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), defeated and slew Pelopidas of Thebes at Cynocephalae (364);\r\nmurdered by his wife and her three brothers, \u003ca href=\"#II.25\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e, \u003ca href=\"#II.26\"\u003e26\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAlexandria, the metropolis of Egypt at the mouth of the Nile;\r\nfounded by Alexander (332);\r\ncentre of wealth (\u003ca href=\"#II.82\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e);\r\ngrain market, \u003ca href=\"#III.50\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAlps, the mountains between Italy and further Gaul, \u003ca href=\"#II.28\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;28\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAmbition, a cause of injustice, \u003ca href=\"#I.25\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;25-26\u003c/a\u003e, \u003ca href=\"#I.46\"\u003e46\u003c/a\u003e, \u003ca href=\"#I.65\"\u003e65\u003c/a\u003e;\r\nof moral wrong, \u003ca href=\"#III.82\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e;\r\nof treason, \u003ca href=\"#III.82\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;82-83\u003c/a\u003e;\r\nthe foe of freedom, \u003ca href=\"#I.68\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;68\u003c/a\u003e; \u003ca href=\"#II.28\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;28\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAmusements, wholesome, \u003ca href=\"#I.103\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;103-104\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnger, never excusable, \u003ca href=\"#I.89\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;89\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnio, the Sabine river, tributary to the Tiber;\r\nthe battle on (340), which gave Rome supremacy over all Latium, \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAnniceris, of Cyrene (4th century), a successor of Aristippus;\r\nhis school a cross between the Epicurean and the Cyrenaic:\r\nhe denied that pleasure was merely absence of pain;\r\nhe held that every act had its own distinct purpose and that the virtues are good in themselves;\r\nhis teachings were not permanent, \u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Antigonus\" id=\"Antigonus\"\u003eAntigonus\u003c/a\u003e, one of Alexander\u0027s generals, governor of Asia (323-301), king of Asia (306-301);\r\nfather of Demetrius Poliorcetes and Philip, \u003ca href=\"#II.48\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAntiope, mother of Amphion and Zethus, by whom she was saved from the persecutions of her former husband Lycus and his wife Dirce;\r\nher vengeance on Dirce drove her mad;\r\nsubject of a tragedy of Pacuvius, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAntipater, vice-regent of Macedon (334);\r\nfather of Cassander, \u003ca href=\"#II.48\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Antipater\" id=\"Antipater\"\u003eAntipater\u003c/a\u003e, of Tarsus (2nd century), pupil and successor of Diogenes of Babylonia;\r\nteacher of Panaetius;\r\nhis ethical teachings, \u003ca href=\"#III.51\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;51-55\u003c/a\u003e, \u003ca href=\"#III.91\"\u003e91\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAntipater, of Tyre (1st century), friend of Cato the younger;\r\na Stoic, \u003ca href=\"#II.86\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;86\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAntonius, Marcus, the famous orator (143-87), \u003ca href=\"#II.49\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e;\r\nadvocate, \u003ca href=\"#III.67\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;67\u003c/a\u003e;\r\nfather of Cicero\u0027s colleague and grandfather of the triumvir.\u003c/p\u003e\r\n\r\n\u003cp\u003eApelles, of Cos (4th century), the greatest painter of his age;\r\ncourt painter to Alexander the Great;\r\nhis masterpiece was a Venus rising from the sea;\r\nanother Venus left unfinished, \u003ca href=\"#III.10\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eApollo, god of the light of day;\r\ngiver of oracles at Pytho, \u003ca href=\"#II.77\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAppetite, subject to Reason, \u003ca href=\"#I.101\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;101-103\u003c/a\u003e, \u003ca href=\"#I.132\"\u003e132\u003c/a\u003e, \u003ca href=\"#I.141\"\u003e141\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Appius\" id=\"Appius\"\u003eAppius\u003c/a\u003e Claudius Pulcher, father of Gaius, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAquilius;\r\nGaius Aquilius Gallus, famous jurist;\r\nCicero\u0027s colleague in the praetorship;\r\nauthor of formulae on criminal fraud, \u003ca href=\"#III.60\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;60-61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAquilius, Manius, consul (101) with Marius;\r\nvictorious in the Servile War in Sicily;\r\nprosecuted (98) but acquitted, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAratus, of Sicyon, soldier and statesman (271-213), removed the tyrant Nicocles (251) and averted financial ruin, \u003ca href=\"#II.81\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;81\u003c/a\u003e, \u003ca href=\"#II.82\"\u003e82\u003c/a\u003e;\r\nleader of the Achaean League;\r\npoisoned by order of Philip of Macedon.\u003c/p\u003e\r\n\r\n\u003cp\u003eAreopagites, members of the Council of Areopagus.\u003c/p\u003e\r\n\r\n\u003cp\u003eAreopagus, \"Mars Hill,\" a spur of the Acropolis, seat of the highest court of Athens;\r\nthe court itself, with powers of senate and supreme court, reorganized and enlarged in function by Solon, \u003ca href=\"#I.75\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eArginusae, a group of islands off the coast of Asia Minor, near Lesbos, scene of the victory of the Athenian fleet (406), \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eArgos, the chief city of Argolis, \u003ca href=\"#II.81\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;81\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[407]\u003c/span\u003e\r\nAristides, \"the Just,\" \u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e, [16]\u003c/a\u003e, \u003ca href=\"#III.49\"\u003e49\u003c/a\u003e, \u003ca href=\"#III.87\"\u003e87\u003c/a\u003e;\r\nfought at Marathon (490), Salamis (480), and commanded the Athenians at Plataea (479);\r\nexiled (483) because his policies clashed with those of Themistocles.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Aristippus\" id=\"Aristippus\"\u003eAristippus\u003c/a\u003e, of Cyrene (flourished 370), founder of the Cyrenaic school, \u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e;\r\ndisciple of Socrates, but taught that the chief end of man was to get enjoyment from everything (hedonism), to subject all things and circumstances to himself for pleasure;\r\nbut pleasure must be the slave not the master;\r\ngood and bad identical with pleasure and pain;\r\n\u003ca href=\"#I.148\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;148\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAristo, of Chios (3rd century), a Stoic philosopher, pupil of Zeno;\r\nhe taught indifference to externals, nothing good but virtue, nothing evil but vice;\r\nhis theories rejected, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Aristotle\" id=\"Aristotle\"\u003eAristotle\u003c/a\u003e (385-322), disciple of Plato and teacher of Alexander the Great;\r\nfounder of the Peripatetic school;\r\ngreatest of philosophers, master of all knowledge\u0026mdash;physics, metaphysics, natural philosophy, ethics, politics, poetics, sociology, logic, rhetoric, etc.;\r\n\u003ca href=\"#II.56\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;56\u003c/a\u003e;\r\n\u003ca href=\"#III.35\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\nmight have been a great orator, \u003ca href=\"#I.4\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;4\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eArpinates, the people of Arpinum, owners of public lands, \u003ca href=\"#I.21\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;21\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eArpinum, a town in Latium, birthplace of Cicero and Gaius Marius, \u003ca href=\"#I.21\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;21\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAthenians, the people of Athens, \u003ca href=\"#I.75\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e, \u003ca href=\"#I.84\"\u003e84\u003c/a\u003e;\r\ntheir cruel subjugation of Aegina, \u003ca href=\"#III.46\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;46\u003c/a\u003e;\r\nleft their homes to fight at Salamis, \u003ca href=\"#III.48\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e;\r\npolitical strife, \u003ca href=\"#I.86\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;86\u003c/a\u003e;\r\nhigh moral principles of, \u003ca href=\"#III.49\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e, \u003ca href=\"#III.55\"\u003e55.\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003eAthens, \u003ca href=\"#II.64\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;64\u003c/a\u003e, \u003ca href=\"#II.86\"\u003e86\u003c/a\u003e;\r\n\u003ca href=\"#III.55\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;55\u003c/a\u003e, \u003ca href=\"#III.87\"\u003e87\u003c/a\u003e;\r\nthe intellectual and artistic centre of the world;\r\nled Greece in the Persian wars (490-479);\r\nhumbled by Sparta (404);\r\nthe university city of the Roman world, \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e;\r\n\u003ca href=\"#III.6\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e, \u003ca href=\"#III.121\"\u003e121\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtilius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Regulus\"\u003eRegulus\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAtilius;\r\nSextus Atilius Serranus, consul (136), \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Atreus\" id=\"Atreus\"\u003eAtreus\u003c/a\u003e, son of Pelops and father of Agamemnon and Menelaus, murderer of his half-brother Chrysippus and of his brother Thyestes\u0027s children;\r\nmurdered by his nephew Aegisthus;\r\na fruitful theme for tragedy, \u003ca href=\"#I.97\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e;\r\n\u003ca href=\"#III.106\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;106\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eAttic, belonging to Attica, the province in which Athens is situated;\r\nAttic comedy, the comedy of Aristophanes, Eupolis, Menander, etc., \u003ca href=\"#I.104\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Avarice\" id=\"Avarice\"\u003eAvarice\u003c/a\u003e, the great temptation, \u003ca href=\"#II.38\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e, \u003ca href=\"#II.77\"\u003e77\u003c/a\u003e;\r\nthe root of evil, \u003ca href=\"#III.73\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;73-75\u003c/a\u003e;\r\ndue to delusion as to expediency, \u003ca href=\"#III.36\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;36\u003c/a\u003e;\r\navoided by the statesman, \u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76-77\u003c/a\u003e;\r\ncontrary to all law, \u003ca href=\"#III.21\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;21-23\u003c/a\u003e;\r\n\u003ci\u003esee also\u003c/i\u003e \u003ca href=\"#Covetousness\"\u003eCovetousness\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eBabylonia, the district around Babylon at the head of the Persian Gulf, \u003ca href=\"#III.51\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;51\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eBardulis, king of Illyria, conquered a large part of Macedonia from Perdiccas, the brother and predecessor of Philip;\r\ndefeated and slain by Philip (358);\r\ncalled a \"brigand,\" because his career did not tend to promote civilization, \u003ca href=\"#II.40\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eBasilus, Lucius Minucius, otherwise unknown;\r\nperhaps Sulla\u0027s lieutenant, \u003ca href=\"#III.73\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;73-74\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eBeauty, physical, \u003ca href=\"#I.98\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;98\u003c/a\u003e, \u003ca href=\"#I.126\"\u003e126\u003c/a\u003e;\r\ntypes of, \u003ca href=\"#I.130\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;130\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eBeneficence;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Generosity\"\u003eGenerosity\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eBribery, in Rome, \u003ca href=\"#II.21\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;21-22\u003c/a\u003e, \u003ca href=\"#II.75\"\u003e75\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Brutus\" id=\"Brutus\"\u003eBrutus\u003c/a\u003e, Lucius Junius, led the Romans to expel the Tarquins;\r\nhelped by Collatinus, who shared with him the first consulship (509), \u003ca href=\"#III.40\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eBrutus, Marcus Junius, an eminent jurist, one of the three founders of the civil law;\r\nfather of \"the Accuser,\" \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eBrutus; Marcus Junius Brutus Accusator, orator and vigorous prosecutor, son of the preceding, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eCaelian Hill, the south-east hill of Rome, \u003ca href=\"#III.66\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCaesar, Gaius Julius, son of Lucius Caesar Strabo Vopiscus, candidate for the consulship (88), \u003cspan class=\"pb\"\u003e[408]\u003c/span\u003e slain by Marius (87);\r\npoet and orator, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e, \u003ca href=\"#I.133\"\u003e133\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Caesar\" id=\"Caesar\"\u003eCaesar\u003c/a\u003e, Gaius Julius (100-44), consul (59), in Gaul (58-50), conquered Pompey at Pharsalus (48), dictator (48-44), assassinated (44);\r\norator, statesman, scholar, soldier;\r\ndespot, \u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\ntyrant, \u003ca href=\"#I.112\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e;\r\n\u003ca href=\"#II.23\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;23-28\u003c/a\u003e, \u003ca href=\"#II.83\"\u003e83\u003c/a\u003e;\r\nconfiscator, \u003ca href=\"#I.43\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e;\r\n\u003ca href=\"#II.84\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\nenslaver of Rome, \u003ca href=\"#III.85\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;85\u003c/a\u003e;\r\ntreatment of Marseilles, \u003ca href=\"#II.28\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;28\u003c/a\u003e;\r\na victim of depraved ambition, \u003ca href=\"#I.26\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\n\u003ca href=\"#III.83\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;83\u003c/a\u003e;\r\na conspirator with Catiline, his love of wrong, \u003ca href=\"#II.84\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\ndeserved his death, \u003ca href=\"#III.19\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;19\u003c/a\u003e, \u003ca href=\"#III.32\"\u003e32\u003c/a\u003e, \u003ca href=\"#III.82\"\u003e82\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCaesar, Lucius Julius, father of the Dictator, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCallicratidas, succeeded Lysander as admiral of the Spartan fleet, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e;\r\ndefeated Conon, took Lesbos, lost the battle and his life at Arginusae (406), \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Calliphon\" id=\"Calliphon\"\u003eCalliphon\u003c/a\u003e, a Greek philosopher, probably a disciple of Epicurus, taught that the supreme good was a union between moral rectitude and pleasure, \u003ca href=\"#III.119\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;119\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCalpurnius;\r\nLucius Calpurnius Piso Frugi;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Piso\"\u003ePiso\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCalpurnius;\r\nPublius Calpurnius Lanarius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Lanarius\"\u003eLanarius\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCalypso, the nymph of Ogygia, who kept Odysseus (Ulysses) with her seven years, \u003ca href=\"#I.113\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCampus (Martius), the open plain next to the Tiber outside the north wall of Rome;\r\nplayground and drillground, \u003ca href=\"#I.104\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCanius, Gaius, a Roman knight, \u003ca href=\"#III.58\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;58-60\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCannae, a town on the Aufidus in Apulia, scene of Hannibal\u0027s overwhelming defeat of the Romans (216), \u003ca href=\"#I.40\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\n\u003ca href=\"#III.47\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e, \u003ca href=\"#III.113\"\u003e113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCapitolium, the Capitoline Hill, between the forum and the Tiber, the citadel of Rome, with the temple of Jupiter and Good Faith, \u003ca href=\"#III.104\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e;\r\nplace of augury, \u003ca href=\"#III.66\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Carthage\" id=\"Carthage\"\u003eCarthage\u003c/a\u003e, once a mighty city, on the north central coast of Africa, \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e, \u003ca href=\"#III.100\"\u003e100\u003c/a\u003e;\r\nthe most formidable commercial and military rival of Rome;\r\nconquered by Rome in the First Punic War (264-241), \u003ca href=\"#I.39\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e;\r\nSecond Punic War (219-202), \u003ca href=\"#I.40\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\n\u003ca href=\"#III.47\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e;\r\ndestroyed in the Third (149-146), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\n\u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Carthaginians\" id=\"Carthaginians\"\u003eCarthaginians\u003c/a\u003e, the people of Carthage, \u003ca href=\"#I.39\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e, \u003ca href=\"#I.108\"\u003e108\u003c/a\u003e;\r\n\u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e, \u003ca href=\"#III.110\"\u003e110\u003c/a\u003e, \u003ca href=\"#III.113\"\u003e113\u003c/a\u003e;\r\ntreacherous, \u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e;\r\ncruel, \u003ca href=\"#III.100\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;100\u003c/a\u003e, \u003ca href=\"#III.102\"\u003e102\u003c/a\u003e;\r\ntreaty-breaking, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCassander, son of Antipater, disinherited by his father, gained the throne of Macedonia (306) by wars and murders (319-301), \u003ca href=\"#II.48\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCato, Marcus Porcius, the Censor (or Major, the Elder, \u003ca href=\"#I.37\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;37\u003c/a\u003e) (234-149), author, \u003ca href=\"#I.104\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e;\r\n\u003ca href=\"#III.1\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e;\r\norator, \u003ca href=\"#III.104\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e;\r\nsoldier, served in Second Punic War (217-202);\r\nstatesman, responsible for the destruction of Carthage (146), \u003ca href=\"#I.79\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;79\u003c/a\u003e;\r\n\"the Wise,\" \u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\nconsul (195);\r\ncensor (184);\r\nstalwart champion of the simple life and stern morals, \u003ca href=\"#II.89\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;89\u003c/a\u003e;\r\nbitterly opposed luxury and Greek culture; yielded in old age.\u003c/p\u003e\r\n\r\n\u003cp\u003eCato, Marcus Porcius, son of the preceding;\r\njurist;\r\nserved under Paulus in Macedon (168), \u003ca href=\"#I.37\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;37\u003c/a\u003e;\r\n[under Marcus Popilius Laenas in Liguria (172), \u003ca href=\"#I.36\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;36\u003c/a\u003e].\u003c/p\u003e\r\n\r\n\u003cp\u003eCato, Marcus Porcius, grandson of the Censor and father of Cato Uticensis, \u003ca href=\"#III.66\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCato;\r\nMarcus Porcius Cato Uticensis (95-46), son of the preceding and great-grandson of the Censor;\r\na Stoic philosopher;\r\norator;\r\nsoldier, \u003ca href=\"#I.112\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e;\r\ndefeated at Thapsus (46);\r\njudge, \u003ca href=\"#III.66\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e;\r\nstern and unyielding as his great-grandfather, \u003ca href=\"#I.112\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e;\r\n\u003ca href=\"#III.88\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;88\u003c/a\u003e;\r\nhis suicide, \u003ca href=\"#I.112\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e;\r\nclose friend of Cicero (\u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e);\r\n\u003ca href=\"#III.88\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;88\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Catulus\" id=\"Catulus\"\u003eCatulus, Quintus Lutatius\u003c/a\u003e, half-brother of Julius Caesar Strabo, \u003ca href=\"#I.133\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;133\u003c/a\u003e;\r\norator;\r\nscholar, \u003ca href=\"#I.133\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;133\u003c/a\u003e;\r\nauthor;\r\nsoldier;\r\nconsul with Marius (102) in the war against the Cimbri (101);\r\ngentleman, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e;\r\ncommitted suicide to escape the proscriptions of Marius (87).\u003c/p\u003e\r\n\r\n\u003cp\u003eCatulus, Quintus Lutatius, son of the preceding, defeated Lepidus at the Milvian bridge;\r\nstatesman, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\nscholar, \u003ca href=\"#I.133\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;133\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[409]\u003c/span\u003e\r\nCaudium, a little town in the mountains of Samnium;\r\nnear it are the Caudine Forks, the scene of the disastrous battle (321);\r\n\u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e;\r\n(\u003ca href=\"#II.79\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;79\u003c/a\u003e).\u003c/p\u003e\r\n\r\n\u003cp\u003eCeltiberians, a powerful people of central Spain, opposed Rome in Second Punic War, were reduced in the Numantian War (134), submitted on the death of Sertorius (72), \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Centumalus\" id=\"Centumalus\"\u003eCentumalus\u003c/a\u003e, Tiberius Claudius;\r\nunknown, \u003ca href=\"#III.66\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eChicanery, \u003ca href=\"#I.33\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eChremes, a character in Terence\u0027s \u003ccite lang=\"la\" xml:lang=\"la\"\u003eHeauton Timorumenus\u003c/cite\u003e, \u003ca href=\"#I.30\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;30\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eChrysippus, of Soli (250-207), studied Stoic philosophy at Athens under Cleanthes, whom he succeeded;\r\nvoluminous writer. \"Had there been no Chrysippus, there had been no Stoa,\" \u003ca href=\"#III.42\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;42\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCicero, Marcus Tullius, the orator\u0027s father, \u003ca href=\"#III.77\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e;\r\ndied (64).\u003c/p\u003e\r\n\r\n\u003cp\u003eCicero, Marcus Tullius, the orator (106-43), born at Arpinum, educated at Rome under Archias, the Scaevolas, and the teachers of philosophy (\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Pgix\"\u003eIntroduction\u003c/a\u003e), at Athens, in Asia, and at Rhodes;\r\nhis training was all for service, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e;\r\nas consul (63) he crushed the conspiracy of Catiline, \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\nbanished (58), \u003ca href=\"#II.58\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e;\r\nhis enforced retirement from his profession, \u003ca href=\"#III.2\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;2-4\u003c/a\u003e;\r\nas a philosopher and orator, \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1-3\u003c/a\u003e;\r\nfollower of Socrates and Plato, \u003ca href=\"#I.2\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\nof the New Academy, \u003ca href=\"#II.7\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;7-8\u003c/a\u003e;\r\nwhy he wrote on philosophy, \u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2-8\u003c/a\u003e;\r\n\u003ca href=\"#III.1\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;1-5\u003c/a\u003e;\r\nattitude on the downfall of the Republic, \u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Cicero_jr\" id=\"Cicero_jr\"\u003eCicero\u003c/a\u003e, Marcus Tullius, the orator\u0027s only son, \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e, \u003ca href=\"#I.15\"\u003e15\u003c/a\u003e, \u003ca href=\"#I.78\"\u003e78\u003c/a\u003e;\r\n\u003ca href=\"#II.1\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;1-8\u003c/a\u003e, \u003ca href=\"#II.44\"\u003e44;\u003c/a\u003e\r\n\u003ca href=\"#III.1\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e, \u003ca href=\"#III.5\"\u003e5\u003c/a\u003e, \u003ca href=\"#III.33\"\u003e33\u003c/a\u003e;\r\nborn in 65;\r\nserved with credit under Pompey, \u003ca href=\"#II.45\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e, and Sextus Pompey;\r\na student of Peripatetic philosophy under Cratippus in Athens (44-43), \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e;\r\nadmonished to read also his father\u0027s works, \u003ca href=\"#I.3\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;3\u003c/a\u003e;\r\n\u003ca href=\"#III.121\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;121\u003c/a\u003e;\r\nserved under Brutus (43-42);\r\nconsul with Octavian (30).\u003c/p\u003e\r\n\r\n\u003cp\u003eCimbrians, a Celtic people, migrating in a vast horde toward Italy, were cut to pieces by Marius and Catulus in the Raudian Plains near Verona (101), \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCimon, of Athens, son of the great Miltiades;\r\nvictorious admiral;\r\nstatesman;\r\ngenial and generous, \u003ca href=\"#II.64\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;64\u003c/a\u003e;\r\ndied (449).\u003c/p\u003e\r\n\r\n\u003cp\u003eCirce, nymph of Aeaea, a sorceress;\r\nshe kept Odysseus (Ulysses) in her halls a year, \u003ca href=\"#I.113\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCivic, compared with military service, \u003ca href=\"#I.74\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;74 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eClaudius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Appius\"\u003eAppius\u003c/a\u003e and \u003ca href=\"#Centumalus\"\u003eCentumalus\u003c/a\u003e and \u003ca href=\"#Pulcher\"\u003ePulcher\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCleombrotus, son of Pausanias, king of Sparta, fell at Leuctra (371), \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCleomenes;\r\n\u003ci\u003esee\u003c/i\u003e note to \u003ca href=\"#Footnote_37\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Clodius\" id=\"Clodius\"\u003eClodius\u003c/a\u003e; Publius Clodius Pulcher, Cicero\u0027s inveterate enemy, one of the most turbulent and corrupt characters of Rome, guilty of mutiny in the army, bribery in the courts, profligacy in his public and private life;\r\nsecured Cicero\u0027s banishment;\r\nhired gladiators to force his own election to the praetorship, but was killed in a broil with Milo\u0027s rival gang of ruffians, \u003ca href=\"#II.58\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Cloelia\" id=\"Cloelia\"\u003eCloelia\u003c/a\u003e, a Roman girl sent as a hostage to Porsena;\r\nshe made her escape by swimming the Tiber, was sent back, but restored by the king with rewards for her courage, (\u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e).\u003c/p\u003e\r\n\r\n\u003cp\u003eClytaemnestra, daughter of Tyndareus, wife of Agamemnon, paramour of Aegisthus, with whom she murdered her husband on his return from Troy;\r\nshe was in turn slain by her son Orestes.\r\nSubject of a tragedy by Accius, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCocles, Horatius, the hero who with two others kept the bridge against Porsena and Tarquin, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCollatinus, Lucius Tarquinius, husband of Lucretia, associate of Brutus in driving out the Tarquins and his colleague in the first consulship (509), \u003ca href=\"#III.40\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eComedy;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Old_Comedy\"\u003eOld Comedy\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eConcealment, of guilt, \u003ca href=\"#III.37\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;37-39\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eConon, famous Athenian admiral, defeated by Lysander at Aegospotami (405), victorious over \u003cspan class=\"pb\"\u003e[410]\u003c/span\u003e Pisander of Sparta at Cnidus (394), restored the long walls, \u003ca href=\"#I.116\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eConsiderateness, a subdivision of the virtue of Temperance, \u003ca href=\"#I.99\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e, \u003ca href=\"#I.143\"\u003e143\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eConversation, a division of speech, \u003ca href=\"#I.132\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;132-133\u003c/a\u003e;\r\n\u003ca href=\"#II.48\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e;\r\nan art, \u003ca href=\"#I.134\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;134-135\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCo-operation, and civilization, \u003ca href=\"#II.12\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;12-16\u003c/a\u003e;\r\nand the virtues, \u003ca href=\"#II.17\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;17-18\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e Fortune, \u003ca href=\"#II.19\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;19\u003c/a\u003e;\r\na universal need, \u003ca href=\"#II.39\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e;\r\nhow secured, \u003ca href=\"#II.21\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;21 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCorinth, a famous city at the Isthmus of Corinth;\r\nwealthy;\r\nnext to Athens, richest in treasures of art;\r\nhead of the Achaean League;\r\nsacked and utterly destroyed by the Romans under Mummius (146), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\n\u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\n\u003ca href=\"#III.46\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;46\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCornelius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Scipio_C\"\u003eScipio\u003c/a\u003e and \u003ca href=\"#Spinther\"\u003eSpinther\u003c/a\u003e and \u003ca href=\"#Sulla\"\u003eSulla\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCos, chief city of the island of Cos, one of the Sporades;\r\nfamed for its silks;\r\nthe birthplace of Apelles, painter of the Coan Venus, \u003ca href=\"#III.10\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCotta, Gaius Aurelius, distinguished orator;\r\none of the speakers in Cicero\u0027s \u003ccite lang=\"la\" xml:lang=\"la\"\u003ede Oratore\u003c/cite\u003e and \u003ccite lang=\"la\" xml:lang=\"la\"\u003ede Natura Deorum\u003c/cite\u003e;\r\nconsul (75);\r\n\u003ca href=\"#II.59\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;59\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCourage;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Fortitude\"\u003eFortitude\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Covetousness\" id=\"Covetousness\"\u003eCovetousness\u003c/a\u003e, \u003ca href=\"#I.68\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;68\u003c/a\u003e;\r\n\u003ca href=\"#III.30\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;30\u003c/a\u003e;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Avarice\"\u003eAvarice\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCrassus, Lucius Licinius, the famous orator, \u003ca href=\"#II.63\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e;\r\n\u003ca href=\"#III.67\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;67\u003c/a\u003e;\r\nat 21 (119) he won renown by his prosecution of Carbo, the one-time friend of the Gracchi, \u003ca href=\"#II.47\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e, \u003ca href=\"#II.47\"\u003e49\u003c/a\u003e;\r\nhis aedileship most splendid, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nas consul (95), he secured the expulsion from Rome of all who were not citizens, \u003ca href=\"#III.47\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e;\r\nthis was a cause of the Social War.\r\nHe was the greatest orator of Rome before Cicero, fluent, graceful, witty, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e, \u003ca href=\"#I.133\"\u003e133\u003c/a\u003e;\r\nCicero\u0027s mouthpiece in the \u003ccite lang=\"la\" xml:lang=\"la\"\u003ede Oratore\u003c/cite\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCrassus;\r\nMarcus Licinius Crassus Dives, the triumvir;\r\nhis wealth and ambition, \u003ca href=\"#I.25\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e;\r\nsided with Sulla against Marius and grew enormously rich by the proscriptions;\r\nhis avarice did not shrink from any meanness or even crime, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e;\r\n\u003ca href=\"#III.73\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;73-75\u003c/a\u003e.\r\nHe defeated Spartacus (71);\r\nslain in Parthia (53).\u003c/p\u003e\r\n\r\n\u003cp\u003eCrassus;\r\nPublius Licinius Crassus Dives, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nfather of the triumvir, consul (97);\r\nended his own life to escape the prescriptions of Marius (87);\r\nCicero bought his house.\u003c/p\u003e\r\n\r\n\u003cp\u003eCratippus, of Mitylene, an eminent Peripatetic, came to Athens (about 50) to lecture;\r\nforemost of contemporary philosophers and teacher of young Cicero, \u003ca href=\"#II.1\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e, \u003ca href=\"#II.2\"\u003e2\u003c/a\u003e;\r\n\u003ca href=\"#II.8\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;8\u003c/a\u003e;\r\n\u003ca href=\"#III.5\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;5\u003c/a\u003e, \u003ca href=\"#III.6\"\u003e6\u003c/a\u003e, \u003ca href=\"#III.33\"\u003e33\u003c/a\u003e, \u003ca href=\"#III.121\"\u003e121\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCunning, not wisdom, \u003ca href=\"#II.10\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e;\r\n\u003ca href=\"#III.72\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;72\u003c/a\u003e, \u003ca href=\"#III.96\"\u003e96\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCurio, Gaius Scribonius, \u003ca href=\"#II.59\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;59\u003c/a\u003e;\r\norator and statesman, \u003ca href=\"#III.88\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;88\u003c/a\u003e;\r\nconsul, (76).\u003c/p\u003e\r\n\r\n\u003cp\u003eCynics, a school of philosophy so called from the Athenian gymnasium, Cynosarges, where they met, later adapted to their snarling manner and dirty habits;\r\nits leaders were Antisthenes of Athens, a disciple of Socrates, and Diogenes of Sinope;\r\nthey taught the virtue of poverty and want, indifference to all convention and decency;\r\nCicero\u0027s contempt for them and their so-called philosophy, \u003ca href=\"#I.128\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;128\u003c/a\u003e, \u003ca href=\"#I.148\"\u003e148\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCyrenaics, the philosophic sect founded by Aristippus (\u003ca href=\"#Aristippus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCyrsilus, a Medizing Athenian, \u003ca href=\"#III.48\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eCyrus, the Great, founder of the Persian Empire;\r\nwonderfully gifted in winning the co-operation of men and nations, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003e\u003ca name=\"Damon\" id=\"Damon\"\u003eDamon\u003c/a\u003e, a Pythagorean and friend of Phintias, \u003ca href=\"#III.45\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eDebts, cancellation of, \u003ca href=\"#II.78\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;78-79\u003c/a\u003e, \u003ca href=\"#II.83\"\u003e83-85\u003c/a\u003e;\r\navoidance of, \u003ca href=\"#II.84\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\npayment enforced, \u003ca href=\"#II.84\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eDecius;\r\nPublius Decius Mus, father and son, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e;\r\n\u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\nthe former, consul with Manlius Torquatus (360), devoted himself to death in the battle on the Veseris.\r\nThe son did the same at the battle of Sentinum (295) and brought the Samnite wars to an end.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[411]\u003c/span\u003e\r\nDemetrius of Phalerum (345-283), orator, statesman, \u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e;\r\nphilosopher, poet;\r\npupil of Theophrastus, \u003ca href=\"#I.3\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;3\u003c/a\u003e;\r\nthe only Greek who was both orator and philosopher, \u003ca href=\"#I.3\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;3\u003c/a\u003e;\r\nhe inspired the founding of the Alexandrine library.\u003c/p\u003e\r\n\r\n\u003cp\u003eDemetrius Poliorcetes, \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\nson of Antigonus and king of Macedon (294-287).\r\nHis life was occupied with continuous warfare against enemies in Egypt, Asia, Greece, Macedonia, Epirus.\u003c/p\u003e\r\n\r\n\u003cp\u003eDemosthenes, the greatest orator of Athens (385-322);\r\npupil of Isaeus and of Plato, \u003ca href=\"#I.4\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;4\u003c/a\u003e;\r\nmight have been a great philosopher, \u003ca href=\"#I.4\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;4\u003c/a\u003e;\r\nat 18 he prosecuted his defaulting guardian with success, \u003ca href=\"#II.47\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e;\r\nthen turned to public speaking and statecraft as a profession.\u003c/p\u003e\r\n\r\n\u003cp\u003eDiana, goddess of the light of the night, identified with Artemis, \u003ca href=\"#III.95\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;95\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eDicaearchus, of Messana (4th century), a Peripatetic philosopher, geographer, and historian, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\npupil of Aristotle and friend of Theophrastus.\u003c/p\u003e\r\n\r\n\u003cp\u003eDinomachus, a Greek philosopher, always named with Calliphon (\u003ca href=\"#Calliphon\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.119\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;119\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eDiogenes, of Babylonia, pupil and successor of Chrysippus;\r\nbest known for his part in the famous embassy with Carneades and Critolaus from Athens to Rome (156) where, on motion of Cato, they were not permitted to remain;\r\nhis ethics rather loose, \u003ca href=\"#III.51\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;51-55\u003c/a\u003e, \u003ca href=\"#III.91\"\u003e91\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eDion, a kinsman of the elder Dionysius and tyrant of Syracuse (356-353);\r\na devoted disciple of Plato at Syracuse and Athens, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eDionysius, the elder (430-367), tyrant of Syracuse (405-367), a typically cruel tyrant, suspicious and fearful, \u003ca href=\"#II.25\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e;\r\n\u003ca href=\"#III.45\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e (?);\r\ndevoted to art and literature, himself a poet crowned with a prize at Athens.\u003c/p\u003e\r\n\r\n\u003cp\u003eDionysius, the younger, son of the preceding and tyrant of Syracuse (367-356, 346-343);\r\ndevoted to literature;\r\nPlato, Aristippus, Archytas, and others were brought to his court.\r\nWhether the Damon and Phintias story is to be connected with him or his father is uncertain, \u003ca href=\"#III.45\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e (?).\u003c/p\u003e\r\n\r\n\u003cp\u003eDrusus, Marcus Livius, son of Gaius Gracchus\u0027s colleague in the tribuneship;\r\nan eloquent orator, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nas tribune (91) he attempted to renew the social and agrarian legislation of Gracchus and was assassinated.\u003c/p\u003e\r\n\r\n\u003cp\u003eDuty, the most important subject in philosophy, \u003ca href=\"#I.4\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;4\u003c/a\u003e;\r\nthe most fruitful field, \u003ca href=\"#III.5\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;5\u003c/a\u003e;\r\nthe philosophic sects and duty, \u003ca href=\"#I.4\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;4-6\u003c/a\u003e;\r\nbest presentation, \u003ca href=\"#III.7\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;7\u003c/a\u003e;\r\nclassification, \u003ca href=\"#I.7\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;7-9\u003c/a\u003e;\r\norder of importance, \u003ca href=\"#I.58\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e, \u003ca href=\"#I.152\"\u003e152-160\u003c/a\u003e;\r\n\u003ca href=\"#III.90\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e;\r\nto those who have wronged us, \u003ca href=\"#I.33\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e;\r\nto an enemy, \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35-40\u003c/a\u003e;\r\n\u003ca href=\"#III.98\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;98-115\u003c/a\u003e;\r\nto a slave, \u003ca href=\"#I.41\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e;\r\n\u003ca href=\"#III.89\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;89\u003c/a\u003e;\r\ntoward the laws, \u003ca href=\"#I.148\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;148\u003c/a\u003e;\r\nof generosity, \u003ca href=\"#I.42\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;42-60\u003c/a\u003e;\r\nof Temperance-Propriety, \u003ca href=\"#I.100\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;100-151\u003c/a\u003e;\r\n\u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116-121\u003c/a\u003e;\r\nof Fortitude, \u003ca href=\"#III.97\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;97-115\u003c/a\u003e;\r\nto be prosperous, \u003ca href=\"#II.87\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e;\r\nduties of youth, \u003ca href=\"#I.122\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;122\u003c/a\u003e;\r\n\u003ca href=\"#II.52\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;52\u003c/a\u003e;\r\nof age, \u003ca href=\"#I.123\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;123\u003c/a\u003e;\r\nof magistrates, \u003ca href=\"#I.124\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;124\u003c/a\u003e;\r\nof statesmen, \u003ca href=\"#I.73\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;73-85\u003c/a\u003e;\r\nof private citizens, \u003ca href=\"#I.124\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;124\u003c/a\u003e;\r\nof aliens, \u003ca href=\"#I.125\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;125\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e claims of friendship, \u003ca href=\"#III.43\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;43-44\u003c/a\u003e;\r\nchange of duty in change of circumstance, \u003ca href=\"#I.31\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;31\u003c/a\u003e, \u003ca href=\"#I.59\"\u003e59\u003c/a\u003e;\r\n\u003ca href=\"#III.32\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;32\u003c/a\u003e;\r\n\"mean\" and \"absolute\" duty, \u003ca href=\"#I.8\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;8\u003c/a\u003e;\r\n\u003ca href=\"#III.14\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;14\u003c/a\u003e;\r\ndoubts as to, \u003ca href=\"#I.147\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;147\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eEloquence, at the bar, \u003ca href=\"#II.66\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e;\r\nits decline, \u003ca href=\"#II.67\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;67\u003c/a\u003e;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Oratory\"\u003eOratory\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eEnnius, Quintus (239-169), a Greek by birth, the father of Roman poetry, wrote an epic (the Annals), \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\ntragedies, \u003ca href=\"#I.26\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e, \u003ca href=\"#I.51\"\u003e51\u003c/a\u003e, \u003ca href=\"#I.52\"\u003e52\u003c/a\u003e;\r\n\u003ca href=\"#II.23\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;23\u003c/a\u003e, \u003ca href=\"#II.62\"\u003e62\u003c/a\u003e;\r\n\u003ca href=\"#III.62\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;62\u003c/a\u003e, \u003ca href=\"#III.104\"\u003e104\u003c/a\u003e;\r\ncomedies and satires.\u003c/p\u003e\r\n\r\n\u003cp\u003eEpaminondas, one of the greatest men of Greece, a student of Pythagorean philosophy, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e;\r\nthe greatest general of Thebes, victorious at Leuctra (371), \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\nhumbled Sparta and made Thebes the leading city of Greece;\r\nfell at Mantinea (362).\u003c/p\u003e\r\n\r\n\u003cp\u003eEpicurus (342-270), founded at Athens the school that bears his name;\r\nauthor of 300 books, \u003cspan class=\"pb\"\u003e[412]\u003c/span\u003e natural and ethical philosophy;\r\nheld happiness to be the highest good;\r\nCicero confuses his teaching here with that of Aristippus and the Cyrenaics;\r\nwith the latter, happiness consists in individual pleasures;\r\nwith Epicurus, it is permanent calm of soul and freedom from pain, with pure and lasting pleasures\u0026mdash;the pleasures that come from a life of righteousness, \u003ca href=\"#III.12\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;12\u003c/a\u003e, \u003ca href=\"#III.117\"\u003e117\u003c/a\u003e;\r\nthe gods existed but had nothing to do with human life, \u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e;\r\nadopted the atomic theory.\r\nHis own life was temperate even to abstinence;\r\nhis followers went to excess.\r\nA very popular school, \u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e;\r\nrepresented by Cicero as illogical, \u003ca href=\"#III.39\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e;\r\ntheir theory of society, \u003ca href=\"#I.158\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;158\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eEpigoni, the sons of the Seven against Thebes;\r\nunder Alcmaeon, Diomedes, etc., they conquered and destroyed the city.\r\nSubject of a tragedy of Accius, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eErillus, of Carthage, pupil of Zeno the Stoic, held that knowledge is the only good, while everything else is neither good nor evil;\r\nhis ethical theories rejected, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eEteocles, son of Oedipus, drove out his brother Polynices, in order to reign alone, and brought on the war of the Seven against Thebes;\r\nthe brothers fell by each other\u0027s hands;\r\n\u003ca href=\"#III.82\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eEuripides (480-406), tragic poet of Athens; disciple of Anaxagoras and friend of Socrates;\r\nwrote 75 to 90 plays;\r\n17 are extant;\r\nCicero quotes from the \u003ccite lang=\"la\" xml:lang=\"la\"\u003eHippolytus\u003c/cite\u003e, \u003ca href=\"#III.82\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e;\r\nthe \u003ccite lang=\"la\" xml:lang=\"la\"\u003ePhoenissae\u003c/cite\u003e, \u003ca href=\"#III.108\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eEvil, the supreme, \u003ca href=\"#I.5\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;5\u003c/a\u003e;\r\n\u003ca href=\"#III.119\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;119\u003c/a\u003e;\r\nnot pain, \u003ca href=\"#I.5\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;5\u003c/a\u003e;\r\n\u003ca href=\"#III.105\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;105\u003c/a\u003e, \u003ca href=\"#III.117\"\u003e117\u003c/a\u003e;\r\nbut moral wrong, \u003ca href=\"#III.105\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;105\u003c/a\u003e, \u003ca href=\"#III.106\"\u003e106\u003c/a\u003e;\r\nthe only, \u003ca href=\"#III.106\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;106\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eExpediency, definition, \u003ca href=\"#II.1\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e, \u003ca href=\"#II.11\"\u003e11\u003c/a\u003e;\r\nindispensable, \u003ca href=\"#III.101\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;101\u003c/a\u003e;\r\nidentical with Moral Rectitude, \u003ca href=\"#II.9\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;9-10\u003c/a\u003e;\r\n\u003ca href=\"#III.20\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e, \u003ca href=\"#III.35\"\u003e35\u003c/a\u003e, \u003ca href=\"#III.49\"\u003e49\u003c/a\u003e, \u003ca href=\"#III.83\"\u003e83\u003c/a\u003e, \u003ca href=\"#III.85\"\u003e85\u003c/a\u003e, \u003ca href=\"#III.110\"\u003e110\u003c/a\u003e;\r\nconflict with Moral Rectitude impossible, \u003ca href=\"#III.9\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;9\u003c/a\u003e, \u003ca href=\"#III.11\"\u003e11\u003c/a\u003e, \u003ca href=\"#III.18\"\u003e18\u003c/a\u003e, \u003ca href=\"#III.34\"\u003e34\u003c/a\u003e, \u003ca href=\"#III.40\"\u003e40\u003c/a\u003e, \u003ca href=\"#III.48\"\u003e48\u003c/a\u003e, \u003ca href=\"#III.72\"\u003e72\u003c/a\u003e;\r\nincompatible with immorality, \u003ca href=\"#III.35\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e, \u003ca href=\"#III.77\"\u003e77\u003c/a\u003e, \u003ca href=\"#III.81\"\u003e81\u003c/a\u003e, \u003ca href=\"#III.82\"\u003e82\u003c/a\u003e, \u003ca href=\"#III.87\"\u003e87\u003c/a\u003e;\r\n\u003ca href=\"#II.64\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;64\u003c/a\u003e;\r\none standard for both, \u003ca href=\"#III.75\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e;\r\nrelative, \u003ca href=\"#II.88\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;88 fg\u003c/a\u003e.;\r\npossible change of, \u003ca href=\"#III.95\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;95\u003c/a\u003e;\r\noccasion for doubt, \u003ca href=\"#III.19\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;19\u003c/a\u003e;\r\napparent conflict with justice, \u003ca href=\"#III.40\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e, \u003ca href=\"#III.86\"\u003e86\u003c/a\u003e;\r\napparent political expediency \u003ci\u003evs.\u003c/i\u003e humanity, \u003ca href=\"#III.46\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;46-49\u003c/a\u003e;\r\nin business, \u003ca href=\"#III.50\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;50 fg\u003c/a\u003e.;\r\napparent conflict with Fortitude, \u003ca href=\"#III.97\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;97-115\u003c/a\u003e;\r\napparent conflict with Temperance, \u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eFabius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Maximus\"\u003eMaximus\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Fabricius\" id=\"Fabricius\"\u003eFabricius\u003c/a\u003e;\r\nGaius Fabricius Luscinus, hero of old Rome, famed for integrity and moral dignity;\r\ncalled \"the Just,\" \u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e, \u003ca href=\"#III.87\"\u003e87\u003c/a\u003e;\r\nconsul (282);\r\nserved against Pyrrhus (280);\r\nambassador to Pyrrhus to negotiate exchange of prisoners;\r\nPyrrhus tried to gain his favour by appeals to his ambition, avarice, and fears\u0026mdash;in vain, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\nconsul again (278), he sent back to Pyrrhus the traitor, \u003ca href=\"#I.40\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\n\u003ca href=\"#III.86\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;86-87\u003c/a\u003e;\r\na rigorous censor (275);\r\nlived and died in poverty.\u003c/p\u003e\r\n\r\n\u003cp\u003eFame;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Glory\"\u003eGlory\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eFear, the wretchedness of, \u003ca href=\"#II.25\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;25-26\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e love, \u003ca href=\"#II.23\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;23-26\u003c/a\u003e;\r\ndangerous to the one who employs it, \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Fetial\" id=\"Fetial\"\u003eFetial\u003c/a\u003e Law, the laws of the \u003ci lang=\"la\" xml:lang=\"la\"\u003eFetiales\u003c/i\u003e, a college of four priests who served as guardians of the public faith;\r\nthey conducted the ceremonies attendant upon demands for redress, declarations of war, ratification of treaties, establishment of peace;\r\n\u003ca href=\"#I.36\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;36\u003c/a\u003e;\r\n\u003ca href=\"#III.108\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eFides;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Good_Faith\"\u003eGood Faith\u003c/a\u003e;\r\nthe goddess, \u003ca href=\"#III.104\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e;\r\netymology of, \u003ca href=\"#I.23\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;23\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eFimbria, Gaius Flavius, colleague of Marius in his second consulship (104);\r\norator and jurist, \u003ca href=\"#III.77\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eFinance, \u003ca href=\"#II.87\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e;\r\nreform of currency, \u003ca href=\"#III.80\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;80-81\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Fortitude\" id=\"Fortitude\"\u003eFortitude\u003c/a\u003e, the third Cardinal Virtue, \u003ca href=\"#I.15\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;15\u003c/a\u003e, \u003ca href=\"#I.61\"\u003e61-92\u003c/a\u003e;\r\nits characteristics, \u003ca href=\"#I.66\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e;\r\nin the light of justice, \u003ca href=\"#I.62\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;62\u003c/a\u003e, \u003ca href=\"#I.157\"\u003e157\u003c/a\u003e;\r\ndangers attending, \u003ca href=\"#I.46\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;46\u003c/a\u003e, \u003ca href=\"#I.62\"\u003e62-63\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e expediency, \u003ca href=\"#III.97\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;97-115\u003c/a\u003e;\r\nin Epicurus\u0027s system, \u003ca href=\"#III.117\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;117\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eFraud, criminal, \u003ca href=\"#III.60\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;60 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eFriendship, motives to, \u003ca href=\"#I.55\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;55-56\u003c/a\u003e;\r\nacquisition of friends, \u003ca href=\"#II.30\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;30\u003c/a\u003e;\r\nideal, \u003ca href=\"#I.56\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;56\u003c/a\u003e;\r\n\u003ca href=\"#III.45\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;45-46\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e duty, \u003ca href=\"#III.43\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;43-44\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[413]\u003c/span\u003e\r\nFufius, Lucius, an orator of no great ability, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eFurius;\r\nLucius Furius Philus, consul (136), proconsul in Spain, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e;\r\na learned interlocutor in Cicero\u0027s \u003ccite\u003eRepublic\u003c/cite\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eGalus, Gaius Sulpicius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Sulpicius\"\u003eSulpicius\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGaul, an inhabitant of Gaul, the land north of the Apennines, \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Generosity\" id=\"Generosity\"\u003eGenerosity\u003c/a\u003e, divisions of, \u003ca href=\"#II.52\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;52\u003c/a\u003e;\r\nclose to nature, \u003ca href=\"#III.24\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;24\u003c/a\u003e;\r\nmust not harm its object, \u003ca href=\"#I.42\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;42-43\u003c/a\u003e;\r\nin proportion to one\u0027s means, \u003ca href=\"#I.42\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;42-44\u003c/a\u003e;\r\n\u003ca href=\"#II.55\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;55\u003c/a\u003e;\r\nto the recipient\u0027s merits, \u003ca href=\"#I.45\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;45-60\u003c/a\u003e;\r\nmotives to, \u003ca href=\"#I.47\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;47-49\u003c/a\u003e;\r\n\u003ca href=\"#III.118\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;118\u003c/a\u003e;\r\nmeans to winning popularity, \u003ca href=\"#II.32\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;32\u003c/a\u003e;\r\ngifts of money, \u003ca href=\"#II.52\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;52-60\u003c/a\u003e;\r\npersonal service, \u003ca href=\"#II.52\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;52\u003c/a\u003e, \u003ca href=\"#II.53\"\u003e53\u003c/a\u003e;\r\nto individuals, \u003ca href=\"#II.65\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;65-71\u003c/a\u003e;\r\nto the state, \u003ca href=\"#II.72\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;72 fg\u003c/a\u003e.;\r\nwhen most appreciated, \u003ca href=\"#II.63\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Glory\" id=\"Glory\"\u003eGlory\u003c/a\u003e, a means to popularity, \u003ca href=\"#II.31\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;31\u003c/a\u003e, \u003ca href=\"#II.31\"\u003e43\u003c/a\u003e;\r\npreferred to wealth, \u003ca href=\"#II.88\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;88\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGods, favour of, won by piety, \u003ca href=\"#II.11\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;11\u003c/a\u003e;\r\ndo no harm, \u003ca href=\"#II.12\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;12\u003c/a\u003e;\r\n\u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e;\r\nfree from care, \u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e;\r\nslow to anger, \u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e, \u003ca href=\"#III.104\"\u003e104\u003c/a\u003e, \u003ca href=\"#III.105\"\u003e105\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGolden Mean, \u003ca href=\"#I.89\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;89\u003c/a\u003e;\r\nin generosity, \u003ca href=\"#II.58\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e, \u003ca href=\"#II.59\"\u003e59\u003c/a\u003e, \u003ca href=\"#II.60\"\u003e60\u003c/a\u003e;\r\nin personal adornment, \u003ca href=\"#I.130\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;130\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGood, the supreme, \u003ca href=\"#I.5\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;5\u003c/a\u003e, \u003ca href=\"#I.7\"\u003e7\u003c/a\u003e;\r\n\u003ca href=\"#III.52\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;52\u003c/a\u003e, \u003ca href=\"#III.119\"\u003e119\u003c/a\u003e;\r\nnot pleasure, \u003ca href=\"#I.5\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;5\u003c/a\u003e;\r\n\u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e, \u003ca href=\"#III.117\"\u003e117\u003c/a\u003e, \u003ca href=\"#III.118\"\u003e118\u003c/a\u003e;\r\nbut moral goodness, \u003ca href=\"#III.11\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;11\u003c/a\u003e, \u003ca href=\"#III.35\"\u003e35\u003c/a\u003e;\r\nliving in harmony with nature, \u003ca href=\"#III.13\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;13\u003c/a\u003e;\r\nthe only, moral goodness, \u003ca href=\"#I.67\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;67\u003c/a\u003e;\r\n\u003ca href=\"#III.12\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;12\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Good_Faith\" id=\"Good_Faith\"\u003eGood faith\u003c/a\u003e, \u003ca href=\"#III.104\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e;\r\neven to an enemy, \u003ca href=\"#III.86\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;86 fg\u003c/a\u003e., \u003ca href=\"#III.111\"\u003e111\u003c/a\u003e, \u003ca href=\"#III.113\"\u003e113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGood man, what constitutes a, \u003ca href=\"#III.63\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e, \u003ca href=\"#III.75\"\u003e75-77\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGracchus, Gaius Sempronius, brother of the younger Tiberius;\r\na more radical reformer;\r\ntribune (123 and 122);\r\nfell (121) a martyr to his reforms for the restoration of the public lands and the reduction of the cost of living, \u003ca href=\"#II.72\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;72\u003c/a\u003e, \u003ca href=\"#II.80\"\u003e80\u003c/a\u003e;\r\nhis death applauded by Cicero, \u003ca href=\"#II.43\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGracchus, Publius Sempronius, father of the elder Tiberius, \u003ca href=\"#II.43\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGracchus, Tiberius Sempronius, father of the tribunes, \u003ca href=\"#II.43\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e;\r\nin his own tribuneship he defended Scipio (187);\r\na great soldier, \u003ca href=\"#II.80\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;80\u003c/a\u003e;\r\ntwice consul, triumphed twice;\r\na just ruler in Spain;\r\nson-in-law of the elder, father-in-law of the younger Africanus, an ardent aristocrat;\r\nhence Cicero\u0027s praise, \u003ca href=\"#II.43\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGracchus, Tiberius Sempronius, son of the foregoing;\r\na persuasive orator;\r\nfriend of the people and helper of the poor and oppressed;\r\nmurdered for attempting as tribune (133) to reform agrarian abuses and build up a class of small farmers, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e, \u003ca href=\"#I.109\"\u003e109\u003c/a\u003e;\r\n\u003ca href=\"#II.80\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;80\u003c/a\u003e;\r\nhis death applauded by Cicero, \u003ca href=\"#II.43\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGratidianus, Marcus Marius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Marius\"\u003eMarius\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGratitude, how won, \u003ca href=\"#II.63\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGreece, the land of liberty, letters, art, and civilization, \u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e;\r\n\u003ca href=\"#III.48\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e, \u003ca href=\"#III.73\"\u003e73\u003c/a\u003e, \u003ca href=\"#III.99\"\u003e99\u003c/a\u003e;\r\ncause of fall, \u003ca href=\"#II.80\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;80\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGreek, belonging to or a native of Greece, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e, \u003ca href=\"#I.111\"\u003e111\u003c/a\u003e;\r\n\u003ca href=\"#II.83\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;83\u003c/a\u003e;\r\n\u003ca href=\"#III.82\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e;\r\nleaders in literature, \u003ca href=\"#I.3\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;3\u003c/a\u003e;\r\nmasters of philosophy, \u003ca href=\"#I.8\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;8\u003c/a\u003e, \u003ca href=\"#I.51\"\u003e51\u003c/a\u003e, \u003ca href=\"#I.142\"\u003e142\u003c/a\u003e, \u003ca href=\"#I.153\"\u003e153\u003c/a\u003e;\r\n\u003ca href=\"#II.18\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;18\u003c/a\u003e;\r\nGreek and Latin studies, \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGyges, the shepherd who dethroned Candaules and became king of Lydia (716-678), \u003ca href=\"#III.38\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e, \u003ca href=\"#III.78\"\u003e78\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eGytheum, the harbour-town and arsenal of Sparta, \u003ca href=\"#III.49\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eHamilcar, a successful Carthaginian general in the First Punic War, defeated by Regulus at Ecnomus;\r\nopposed Regulus in Africa, \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e;\r\nconfused with Hamilcar Barca (\u003ca href=\"#Hamilcar_Barca\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Hamilcar_Barca\" id=\"Hamilcar_Barca\"\u003eHamilcar Barca\u003c/a\u003e, famous commander of the Carthaginian forces in Sicily (247-241);\r\nin Spain (238-229);\r\nfather of Hannibal, \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHannibal (247-183), one of the world\u0027s greatest generals, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nson of Hamilcar Barca, \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e;\r\nsacked Saguntum (219), crossed the Alps and defeated the Romans on the Trebia and Ticinus (218), at Trasimenus (217), Cannae (216), \u003ca href=\"#I.40\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\n\u003ca href=\"#III.113\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;113-114\u003c/a\u003e;\r\ndefeated at Zama (202);\r\nmaligned by the Romans as treacherous and \u003cins class=\"corr\" title=\"crue\" id=\"C413\"\u003ecruel\u003c/ins\u003e, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[414]\u003c/span\u003e\r\nHarm, from gods to men, \u003ca href=\"#II.12\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;12\u003c/a\u003e;\r\n\u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e;\r\nmen to men, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Health\" id=\"Health\"\u003eHealth\u003c/a\u003e, impossible without man\u0027s co-operation, \u003ca href=\"#II.12\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;12\u003c/a\u003e, \u003ca href=\"#II.15\"\u003e15\u003c/a\u003e;\r\ncare of, \u003ca href=\"#II.86\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;86\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHecaton, of Rhodes, a Stoic, pupil of Panaetius, \u003ca href=\"#III.63\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e, \u003ca href=\"#III.89\"\u003e89\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHercules, the greatest of heroes, son of Zeus (Jupiter) and Alcmena, \u003ca href=\"#I.118\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;118\u003c/a\u003e;\r\nhis choice of his path in life, \u003ca href=\"#I.118\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;118\u003c/a\u003e;\r\nperformer of the twelve labours;\r\nbenefactor of humanity, \u003ca href=\"#III.25\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e;\r\nhis attainment of heaven, \u003ca href=\"#III.25\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHernicians, a tribe in the Sabine mountains, subdued by Rome (306), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHerodotus, of Halicarnassus (5th century), lived also at Athens and Thurii;\r\nthe father of history;\r\ntravelled widely and wrote the history of Persia and Greece, \u003ca href=\"#II.41\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHesiod, the Boeotian didactic poet (8th century);\r\nauthor of the Theogony, the Works and Days, etc., \u003ca href=\"#I.48\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Hippolytus\" id=\"Hippolytus\"\u003eHippolytus\u003c/a\u003e, son of Theseus;\r\nhis stepmother Phaedra fell in love with him;\r\nhe rejected her advances but promised not to tell, \u003ca href=\"#III.108\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nshe accused him falsely;\r\nhis innocence proved, Phaedra hanged herself and Theseus suffered lifelong remorse, \u003ca href=\"#I.32\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;32\u003c/a\u003e;\r\n\u003ca href=\"#III.94\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;94\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHome, of man of rank;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#House\"\u003eHouse\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHomer, the poet, author of Iliad and Odyssey, \u003ca href=\"#III.97\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHonesty, the bond of human society, \u003ca href=\"#III.21\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;21 fg\u003c/a\u003e.;\r\nthe corner-stone of government, \u003ca href=\"#II.78\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;78 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"House\" id=\"House\"\u003eHouse\u003c/a\u003e, suitable for a man of rank, \u003ca href=\"#I.138\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;138-140\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHortensius, Quintus (114-50), Cicero\u0027s famous rival as orator and advocate;\r\nhis close friend (after 63), \u003ca href=\"#III.73\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;73\u003c/a\u003e;\r\nenormously wealthy;\r\nlavish in his aedileship (75), \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nnot always scrupulous, \u003ca href=\"#III.73\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;73-74\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHospitality, the duty of, \u003ca href=\"#II.64\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;64\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eHumility, in prosperity, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90-91\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eIllyria, the country between Macedonia and the Adriatic, \u003ca href=\"#II.40\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eIngratitude, abhorred, \u003ca href=\"#II.63\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eInjustice, active and passive, \u003ca href=\"#I.23\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;23\u003c/a\u003e, \u003ca href=\"#I.28\"\u003e28\u003c/a\u003e;\r\nnever expedient, \u003ca href=\"#III.84\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\nof hypocrisy, \u003ca href=\"#I.41\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eInstinct and Reason, difference between man and beast, \u003ca href=\"#I.11\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;11\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eIntegrity, official, \u003ca href=\"#II.75\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e, \u003ca href=\"#II.76\"\u003e76\u003c/a\u003e, \u003ca href=\"#II.77\"\u003e77\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eIphigenia, daughter of Agamemnon and Clytaemnestra (\u003ca href=\"#Agamemnon\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e);\r\nsacrificed at Aulis, \u003ca href=\"#III.95\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;95\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eIsocrates (436-338), one of the ten Attic orators, pupil of Gorgias and Socrates;\r\na polished speaker;\r\ngreater as a teacher than as an orator;\r\nmight have been a great philosopher, \u003ca href=\"#I.4\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;4\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eItalian War (90-88), caused by Rome\u0027s injustice to the allies, provoked by the fear of prosecution on the part of the corrupt aristocrats, \u003ca href=\"#II.75\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e;\r\nresulted in Rome\u0027s granting the contentions of the allies.\u003c/p\u003e\r\n\r\n\u003cp\u003eItaly, in government identified with Rome, \u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eIthaca, the home of Odysseus (Ulysses), an island of the Ionian group west of Greece, probably the historical Leucas, \u003ca href=\"#III.97\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eJanus, an old Italian sun-god;\r\na covered passage (commonly called his temple) adjoining the forum accommodated the banking houses of Rome, \u003ca href=\"#II.87\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Jason\" id=\"Jason\"\u003eJason\u003c/a\u003e, tyrant of Pherae (395-370), generalissimo of Thessaly (374-370), an able soldier and diplomat, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eJests;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Wit\"\u003eWit\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eJove;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Jupiter\"\u003eJupiter\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eJugurtha, king of Numidia (118-106), campaigned with Scipio against Numantia;\r\nwar with Rome (112-106) protracted by his bribes as much as by his arms, \u003ca href=\"#III.79\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;79\u003c/a\u003e;\r\nexecuted in Rome (104).\u003c/p\u003e\r\n\r\n\u003cp\u003eJulius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Caesar\"\u003eCaesar\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eJunius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Brutus\"\u003eBrutus\u003c/a\u003e and \u003ca href=\"#Pennus\"\u003ePennus\u003c/a\u003e and \u003ca href=\"#Silanus\"\u003eSilanus\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Jupiter\" id=\"Jupiter\"\u003eJupiter\u003c/a\u003e, the greatest of the gods of Italy, \u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e, \u003ca href=\"#III.105\"\u003e105\u003c/a\u003e;\r\n\"Supreme and Best,\" \u003ca href=\"#III.104\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e;\r\nfather of Hercules, \u003ca href=\"#I.118\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;118\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eJustice, the second Cardinal Virtue, \u003ca href=\"#I.15\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;15\u003c/a\u003e, \u003ca href=\"#I.17\"\u003e17\u003c/a\u003e, \u003ca href=\"#I.20\"\u003e20-41\u003c/a\u003e;\r\nin what consisting, \u003ca href=\"#I.20\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e;\r\nnot fully comprehended, \u003cspan class=\"pb\"\u003e[415]\u003c/span\u003e \u003ca href=\"#III.69\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;69\u003c/a\u003e;\r\nqueen of all the virtues, \u003ca href=\"#III.28\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;28\u003c/a\u003e;\r\nmost important, \u003ca href=\"#I.153\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;153\u003c/a\u003e;\r\nclose to nature, \u003ca href=\"#I.153\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;153\u003c/a\u003e; \u003ca href=\"#III.24\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;24\u003c/a\u003e;\r\nrule of duty, \u003ca href=\"#I.29\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;29-30\u003c/a\u003e;\r\nin war, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38-40\u003c/a\u003e;\r\nand generosity, \u003ca href=\"#I.42\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;42\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e Wisdom, \u003ca href=\"#I.152\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;152-157\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e Fortitude, \u003ca href=\"#I.157\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;157\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e Temperance, \u003ca href=\"#I.159\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;159-160\u003c/a\u003e;\r\nindispensable in business, \u003ca href=\"#II.40\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\ninspires most confidence, \u003ca href=\"#II.34\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;34\u003c/a\u003e;\r\nthe best means to popularity, \u003ca href=\"#II.39\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e;\r\nto glory, \u003ca href=\"#II.43\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e;\r\nalways expedient, \u003ca href=\"#III.96\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;96\u003c/a\u003e;\r\nin conflict with apparent expediency, \u003ca href=\"#III.40\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e, \u003ca href=\"#III.86\"\u003e86\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eLabeo, Quintus Fabius, grandson of Fabius Maximus, consul (183);\r\ninjustice of, \u003ca href=\"#I.33\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLacedaemon; \u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Sparta\"\u003eSparta\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLaciads, citizens of the deme of Lacia, west of Athens, the home of Miltiades, \u003ca href=\"#II.64\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;64\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Laelius\" id=\"Laelius\"\u003eLaelius\u003c/a\u003e, Gaius, surnamed \"the Wise,\" \u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\nstatesman; soldier under Scipio at Carthage, successful against Viriathus, \u003ca href=\"#II.40\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\na Stoic, pupil of Diogenes and Panaetius; a man of endless charm and wit, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e, \u003ca href=\"#I.108\"\u003e108\u003c/a\u003e;\r\nhis friendship for Africanus immortalized, \u003ca href=\"#II.31\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;31\u003c/a\u003e;\r\na man of letters, centre of the literary group comprising also Scipio, Panaetius, Polybius, Terence, Lucilius.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Lanarius\" id=\"Lanarius\"\u003eLanarius\u003c/a\u003e, Gaius Calpurnius, \u003ca href=\"#III.66\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;66\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLatin, study of combined with Greek, \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1-2\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLatins, the people of Latium, the province in which Rome is situated, the first territory added to Rome, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\ndecisive battle on the Anio, \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLaw, the origin of, \u003ca href=\"#II.41\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;41-42\u003c/a\u003e;\r\nthe majesty of, \u003ca href=\"#I.148\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;148\u003c/a\u003e;\r\nas a profession, \u003ca href=\"#II.65\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;65\u003c/a\u003e;\r\nits decline with the end of the Republic, \u003ca href=\"#II.67\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;67\u003c/a\u003e; \u003ca href=\"#III.2\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Spinther\" id=\"Spinther\"\u003eLentulus\u003c/a\u003e;\r\nPublius Cornelius Lentulus Spinther, the splendour of his aedileship (63), \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nas consul (57) he was largely instrumental in securing Cicero\u0027s recall from banishment.\u003c/p\u003e\r\n\r\n\u003cp\u003eLeuctra, a town of Boeotia, where the Spartans under Cleombrotus were disastrously defeated by Epaminondas and the Thebans (371), \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e; \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLove, how won, \u003ca href=\"#II.32\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;32\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e fear, \u003ca href=\"#II.23\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;23-26\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Lucius\" id=\"Lucius\"\u003eLucullus, Lucius Licinius\u003c/a\u003e (110-56), surnamed Ponticus for his victories over Mithradates (84-66);\r\nfamed for his wealth and magnificence, \u003ca href=\"#I.140\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;140\u003c/a\u003e;\r\nfor the splendour of his aedileship with his brother Marcus (79), \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nwith him prosecuted Servilius to avenge their father whom he had accused of bribery and corruption, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e;\r\npatron of letters, especially of the poet Archias.\u003c/p\u003e\r\n\r\n\u003cp\u003eLucullus, Marcus Licinius, associated with his brother Lucius (\u003ca href=\"#Lucius\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e, \u003ca href=\"#II.57\"\u003e57\u003c/a\u003e;\r\nsoldier and orator.\u003c/p\u003e\r\n\r\n\u003cp\u003eLusitania, western Spain, practically modern Portugal, \u003ca href=\"#II.40\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLutatius; \u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Catulus\"\u003eCatulus\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLuxury, a vice, \u003ca href=\"#I.92\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;92\u003c/a\u003e, \u003ca href=\"#I.106\"\u003e106\u003c/a\u003e, \u003ca href=\"#I.123\"\u003e123\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLycurgus (9th century), the famous lawgiver of Sparta, author (?) of the Spartan constitution, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLydia, the central country of western Asia Minor, \u003ca href=\"#III.38\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLysander, the Spartan admiral who defeated the Athenians at Aegospotami (405), received the capitulation of Athens (404), established the Thirty Tyrants (403), and gave Sparta her leadership, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e, \u003ca href=\"#I.109\"\u003e109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLysander, the ephor (241), a descendant of the admiral, a friend of King Agis (\u003ca href=\"#Agis\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), sought to bring about agrarian reforms based upon the constitution of Lycurgus;\r\nfor this he was banished, \u003ca href=\"#II.80\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;80\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eLysis, of Tarentum, a Pythagorean; expelled from Italy, he came to Thebes and taught Epaminondas, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eMacedonia, until the time of Philip a small country north of Thessaly, \u003ca href=\"#I.37\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;37\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMacedonians, the people of Macedon, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e; \u003ca href=\"#II.53\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;53\u003c/a\u003e;\r\ndeserted to Pyrrhus, \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\nPaulus and their wealth, \u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Quintus_Maelius\" id=\"Quintus_Maelius\"\u003eMaelius, Quintus\u003c/a\u003e, tribune (321), more probably tribune-elect, \u003cspan class=\"pb\"\u003e[416]\u003c/span\u003e as tribunes could not leave the city, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMagnificence, in the home, \u003ca href=\"#I.140\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;140\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMamercus;\r\nAemilius Lepidus Mamercus Livianus, a kinsman of Caesar;\r\nthough defeated once, \u003ca href=\"#II.58\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e, he was later (77) consul.\u003c/p\u003e\r\n\r\n\u003cp\u003eMancia, Quintus Mucius, unknown, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMancinus, Gaius Hostilius;\r\nin his consulship (137) he was defeated by the Numantines;\r\nhis delivery to the enemy, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eManlius;\r\nAulus Manlius Capitolinus, father of Lucius (\u003ca href=\"#Lucius_Manlius\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Lucius_Manlius\" id=\"Lucius_Manlius\"\u003eManlius\u003c/a\u003e;\r\nLucius Manlius Capitolinus Imperiosus;\r\nnamed dictator to mark the year (363), he used his office to engage in a war;\r\nthat he transgressed but a \"few days\" was due to the intervention of the tribunes, \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Manlius\" id=\"Manlius\"\u003eManlius\u003c/a\u003e;\r\nTitus Manlius Imperiosus Torquatus, his son, a famous hero of Roman story;\r\nas consul at the time of the battle on the Veseris he executed his own son for disobeying orders, though the disobedience won the \u003ci lang=\"la\" xml:lang=\"la\"\u003espolia opima\u003c/i\u003e, \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMarathon, a plain about twenty miles north of Athens where (490) Miltiades and his ten thousand defeated the hosts of Darius, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMarcellus, Marcus Claudius, campaigned against Hannibal in Italy, took Syracuse (212), five times consul, a brave but cruel soldier, over-praised by the Romans, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMarcus;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Cicero_jr\"\u003eCicero\u0026mdash;Marcus Tullius, the son\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMarcius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Philippus\"\u003ePhilippus\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMarius, Gaius (157-87), seven times consul;\r\ngained his first consulship dishonourably, \u003ca href=\"#III.79\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;79\u003c/a\u003e, \u003ca href=\"#III.81\"\u003e81\u003c/a\u003e;\r\nconquered Jugurtha (107);\r\nsaved Rome from the invading Cimbri (102) and Teutons (101);\r\na military genius, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\ncruel and selfish, he flooded the streets of Rome with her best blood in the civil war with Sulla.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Marius\" id=\"Marius\"\u003eMarius\u003c/a\u003e;\r\nMarcus Marius Gratidianus, the son (or grandson) of Marcus Gratidius whose sister married Cicero\u0027s grandfather;\r\nadopted by a kinsman of the great Marius;\r\nhence his name;\r\ntwice praetor;\r\nmurdered by Catiline during Sulla\u0027s proscriptions, \u003ca href=\"#III.67\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;67\u003c/a\u003e;\r\nhis unbounded popularity in his first praetorship (86), \u003ca href=\"#III.80\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;80-81\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMars, the god of war, \u003ca href=\"#III.34\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;34\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMarseilles (Massilia), a Greek city on the southern coast of Gaul, independent of the province;\r\nit sided with Pompey;\r\nCaesar captured the city after a protracted siege and exacted cruel vengeance, \u003ca href=\"#II.28\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;28\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Maximus\" id=\"Maximus\"\u003eMaximus\u003c/a\u003e;\r\nQuintus Fabius Maximus Cunctator, consul four times;\r\nin his second dictatorship (217) he won his surname by harassing Hannibal, watching his plans and working on the defensive, \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e, \u003ca href=\"#I.108\"\u003e108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMedes, the people of Media, a great kingdom in central Asia Minor added to Persia by Cyrus, \u003ca href=\"#II.41\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMedus, a son of Medea and Aegeus;\r\nwandering in search of his mother he came to Colchis, where Medea saved his life;\r\nthe subject of a tragedy of Pacuvius, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMelanippa, mother of Boeotus and Aeolus by Posidon (Neptune);\r\nblinded and imprisoned by her father, she was at last rescued by her sons and her sight was restored by Posidon;\r\nsubject of a tragedy of Ennius, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMetellus;\r\nQuintus Caecilius Metellus Macedonicus, won his surname by his victories over Andriscus (148);\r\na political rival and yet a good friend of the younger Scipio, \u003ca href=\"#I.87\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMetellus;\r\nQuintus Caecilius Metellus Numidicus, nephew of the preceding, statesman and soldier;\r\nas consul (109), carried on the war with Jugurtha with distinguished success, \u003ca href=\"#III.79\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;79\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMetrodorus, of Lampsacus (330-277), the most distinguished of the disciples of Epicurus;\r\nhis Epicureanism was of the grossly sensual sort;\r\nhis conception of happiness misunderstood by Cicero, \u003ca href=\"#III.117\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;117\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[417]\u003c/span\u003e\r\nMilo, Titus Annius, an unscrupulous and turbulent fellow;\r\nas tribune (57) he did much for Cicero\u0027s recall and made a sworn enemy of Clodius (\u003ca href=\"#Clodius\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e);\r\nhired gladiators to force his own election, \u003ca href=\"#II.58\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e;\r\ndefended without success by Cicero for killing Clodius.\u003c/p\u003e\r\n\r\n\u003cp\u003eMinerva, goddess of thought, temperament, wit, \u003ca href=\"#I.97\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMinos, son of Zeus (Jupiter) and king of Crete;\r\nbecause of his upright life he was made judge with Aeacus (\u003ca href=\"#Aeacus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e) in Hades, \u003ca href=\"#I.97\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eModeration, defined, \u003ca href=\"#I.142\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;142\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eModesty, \u003ca href=\"#I.126\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;126-129\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMucius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Scaevola\"\u003eScaevola\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eMummius;\r\nLucius Mummius Achaicus, as consul (146) broke up the Achaean League, razed Corinth to the ground, \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\n\u003ca href=\"#II.46\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;46\u003c/a\u003e;\r\ncarried to Italy untold treasures of wealth and art, \u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eNaples, the beautiful Greek city of Campania, \u003ca href=\"#I.33\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eNasica;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Scipio_N\"\u003eScipio\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eNeptune, god of the sea, \u003ca href=\"#I.32\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;32\u003c/a\u003e;\r\n\u003ca href=\"#III.94\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;94\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eNew Academy;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Academy\"\u003eAcademy\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eNicocles, tyrant of Sicyon, \u003ca href=\"#II.81\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;81\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eNola, a city in Campania, loyal to Rome, \u003ca href=\"#I.33\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eNorbanus, Gaius, tribune (95), impeached (94) for treason, \u003ca href=\"#II.49\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e;\r\nconsul (83).\u003c/p\u003e\r\n\r\n\u003cp\u003eNumantia, the capital of Celtiberia, razed to the ground after a long siege by the younger Scipio, \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e, \u003ca href=\"#I.76\"\u003e76\u003c/a\u003e;\r\ntreacherously treated by Rome, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eNumicius, Tiberius, colleague of Quintus Maelius (\u003ca href=\"#Quintus_Maelius\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eOath, significance of, \u003ca href=\"#I.39\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e, \u003ca href=\"#I.40\"\u003e40\u003c/a\u003e;\r\n\u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102 fg\u003c/a\u003e.;\r\nfidelity to, \u003ca href=\"#I.39\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e, \u003ca href=\"#I.40\"\u003e40\u003c/a\u003e;\r\n\u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99-112\u003c/a\u003e;\r\nviolation of, \u003ca href=\"#III.113\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;113 fg\u003c/a\u003e.;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Perjury\"\u003ePerjury\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eOctavius, Gnaeus, as praetor commanded the fleet against Perseus (168) and gained a triumph;\r\nconsul (165), \u003ca href=\"#I.138\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;138\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eOctavius, Marcus, tribune (120);\r\nhad the corn law of Gaius Gracchus repealed and secured the passage of a new and more conservative one, \u003ca href=\"#II.72\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;72\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eOld Age, duties peculiar to, \u003ca href=\"#I.123\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;123\u003c/a\u003e;\r\nworst vices of, \u003ca href=\"#I.123\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;123\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Old_Comedy\" id=\"Old_Comedy\"\u003eOld Comedy\u003c/a\u003e, that of Aristophanes, Cratinus, Eupolis, etc., the comedy of personal abuse, \u003ca href=\"#I.104\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Orata\" id=\"Orata\"\u003eOrata\u003c/a\u003e, Gaius Sergius Silus, praetor (97), \u003ca href=\"#III.67\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;67\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Oratory\" id=\"Oratory\"\u003eOratory\u003c/a\u003e, a division of speech, \u003ca href=\"#I.132\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;132\u003c/a\u003e;\r\ndivisions of, \u003ca href=\"#II.49\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e;\r\na means for winning favour, \u003ca href=\"#II.48\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e;\r\na means for service, \u003ca href=\"#II.65\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;65-71\u003c/a\u003e;\r\na power to save, \u003ca href=\"#II.51\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;51\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eOrderliness, defined, \u003ca href=\"#I.142\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;142\u003c/a\u003e;\r\nof action, \u003ca href=\"#I.142\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;142-145\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eOrestes;\r\nGnaeus Aufidius Orestes Aurelianus, consul (71), \u003ca href=\"#II.58\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003ePalamedes, the inventor;\r\nexposed Ulysses\u0027s trick, \u003ca href=\"#III.98\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;98\u003c/a\u003e;\r\ntreacherously done to death in revenge.\u003c/p\u003e\r\n\r\n\u003cp\u003ePalatine, the hill above the forum on the south;\r\neast of the capital, \u003ca href=\"#I.138\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;138\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Panaetius\" id=\"Panaetius\"\u003ePanaetius\u003c/a\u003e, of Rhodes (180-111 \u003ci\u003eca.\u003c/i\u003e), Stoic philosopher, disciple of Diogenes and Antipater (\u003ca href=\"#Antipater\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e) at Athens, close friend of Laelius (\u003ca href=\"#Laelius\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e) and Scipio, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e;\r\n\u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\npopularized philosophy, \u003ca href=\"#II.35\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\nwrote a book on moral duty, \u003ca href=\"#III.7\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;7\u003c/a\u003e;\r\nfailed to define duty, \u003ca href=\"#I.7\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;7\u003c/a\u003e;\r\nclassification of duty, \u003ca href=\"#I.9\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;9\u003c/a\u003e;\r\nomits third division, \u003ca href=\"#I.152\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;152\u003c/a\u003e, \u003ca href=\"#I.161\"\u003e161\u003c/a\u003e;\r\n\u003ca href=\"#II.88\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;88\u003c/a\u003e;\r\nreasons for omission, \u003ca href=\"#III.7\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;7-18\u003c/a\u003e, \u003ca href=\"#III.34\"\u003e34\u003c/a\u003e;\r\nhow it would have been met, \u003ca href=\"#III.33\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e;\r\nother omissions, \u003ca href=\"#II.86\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;86\u003c/a\u003e;\r\non co-operation, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\ndefends lawyer\u0027s efforts in a bad case, \u003ca href=\"#II.51\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;51\u003c/a\u003e;\r\non expensive public buildings, \u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e;\r\nCicero\u0027s model, \u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e;\r\n\u003ca href=\"#III.7\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;7\u003c/a\u003e;\r\nHecaton\u0027s teacher, \u003ca href=\"#III.63\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePapius, Gaius, as tribune (65), revived the law of Pennus (\u003ca href=\"#Pennus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.47\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePatriotism, \u003ca href=\"#I.83\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;83\u003c/a\u003e;\r\nduty to country, \u003ca href=\"#I.160\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;160\u003c/a\u003e;\r\n\u003ca href=\"#III.90\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e, \u003ca href=\"#III.95\"\u003e95\u003c/a\u003e;\r\nto die for country, \u003ca href=\"#I.57\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nsacrifice for, \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\n\u003ca href=\"#III.100\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;100\u003c/a\u003e;\r\nright to do wrong for one\u0027s country, \u003ca href=\"#I.159\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;159\u003c/a\u003e;\r\n\u003ca href=\"#III.93\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;93\u003c/a\u003e, \u003ca href=\"#III.95\"\u003e95\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePaulus, Lucius Aemilius, consul (216), defeated and slain at Cannae, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Paulus\" id=\"Paulus\"\u003ePaulus;\u003c/a\u003e\r\nLucius Aemilius Paulus Macedonicus, son of the preceding;\r\n\u003cspan class=\"pb\"\u003e[418]\u003c/span\u003e\r\nin his second consulship he conquered Perseus of Macedon at Pydna (168) and enriched Rome with spoils, \u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\nthe father of the younger Africanus, \u003ca href=\"#I.116\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e, \u003ca href=\"#I.121\"\u003e121.\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003ePausanias, king of Sparta, commander-in-chief of the forces of Greece at Plataea (479) to the glory of Sparta, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePeloponnesian War, the death-struggle of Athens with Sparta (431-404), \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePeloponnesus, the lower peninsula of Greece, in which Sparta was the chief city, \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Pelops\" id=\"Pelops\"\u003ePelops\u003c/a\u003e, son of Tantalus and king of Mycenae, father of Atreus and Thyestes, \u003ca href=\"#III.84\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Pennus\" id=\"Pennus\"\u003ePennus\u003c/a\u003e, Marcus Junius;\r\nas tribune (126) he secured a law expelling all foreigners from Rome, \u003ca href=\"#III.47\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePericles, the peerless statesman of Athens, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\nphilosopher, friend of Anaxagoras and Socrates;\r\norator of mighty power, serious and deep, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\ngeneral, \u003ca href=\"#I.144\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;144\u003c/a\u003e;\r\nhis administration made Athens unequalled in the splendour of her public buildings, \u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePeripatetics, followers of Aristotle (\u003ca href=\"#Aristotle\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), empiricists, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\nstudents of exact science;\r\nlack the poetry and eloquence of Plato but not very different from the New Academy, \u003ca href=\"#I.2\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\n\u003ca href=\"#III.20\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e;\r\nfollowers of Socrates and Plato, \u003ca href=\"#I.2\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\ntheir right to teach ethics, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e;\r\nseek the golden mean, \u003ca href=\"#I.89\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;89\u003c/a\u003e;\r\nmoral rectitude the supreme good, \u003ca href=\"#III.11\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;11\u003c/a\u003e;\r\nmoral wrong the supreme evil, \u003ca href=\"#III.106\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;106\u003c/a\u003e;\r\nyoung Cicero their follower, \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1\u003c/a\u003e;\r\n\u003ca href=\"#II.8\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;8\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Perjury\" id=\"Perjury\"\u003ePerjury\u003c/a\u003e, \u003ca href=\"#III.106\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;106-108\u003c/a\u003e, \u003ca href=\"#III.113\"\u003e113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePerseus, the last king of Macedon, conquered by Paulus (\u003ca href=\"#Paulus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#I.37\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;37\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePersians, the people of Persia, the great empire of western Asia;\r\nunder Darius they invaded Greece and were beaten back at Marathon (490), \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e;\r\nunder Xerxes were overwhelmingly defeated at Salamis (480), \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e;\r\n\u003ca href=\"#III.48\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e, \u003ca href=\"#III.49\"\u003e49\u003c/a\u003e;\r\nand at Plataea (479), \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhaedra, daughter of Minos, wife of Theseus and stepmother of Hippolytus (\u003ca href=\"#Hippolytus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.94\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;94\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhaëthon, his story, \u003ca href=\"#III.94\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;94\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhalaris, tyrant of Agrigentum (6th century), type of inhuman cruelty, \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\n\u003ca href=\"#III.29\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;29\u003c/a\u003e, \u003ca href=\"#III.32\"\u003e32\u003c/a\u003e;\r\nslain in an uprising of his people, \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\ntypical of Caesar.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhalerum, a deme of Attica on the bay of Phalerum, \u003ca href=\"#I.3\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;3\u003c/a\u003e;\r\n\u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePherae, a town of south-eastern Thessaly, the home of Admetus;\r\nof Jason, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nof Alexander, \u003ca href=\"#II.25\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhilip, conqueror, king of Macedon (359-336), educated at Thebes, cultured, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e;\r\nwise, \u003ca href=\"#II.48\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e;\r\neloquent, tactful and firm in discipline, \u003ca href=\"#II.53\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;53\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhilip, the younger, son of Antigonus (\u003ca href=\"#Antigonus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#II.48\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Philippus\" id=\"Philippus\"\u003ePhilippus\u003c/a\u003e, Lucius Marcius, orator second only to Crassus and Antonius, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nstatesman, \u003ca href=\"#II.59\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;59\u003c/a\u003e;\r\nas tribune (104), proposed agrarian reforms, \u003ca href=\"#II.73\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;73\u003c/a\u003e;\r\ndishonest policy toward the Asiatic states, \u003ca href=\"#III.87\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhilippus, Quintus Marcius, father of preceding, consul (186 and 169), \u003ca href=\"#II.59\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;59\u003c/a\u003e;\r\n\u003ca href=\"#III.87\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhilosophers, why righteous, \u003ca href=\"#I.28\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;28\u003c/a\u003e;\r\nattitude toward civic duty, \u003ca href=\"#I.28\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;28\u003c/a\u003e;\r\nas teachers, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhilosophy, the study of, \u003ca href=\"#I.1\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;1-4\u003c/a\u003e;\r\ntheoretical speculation, \u003ca href=\"#I.153\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;153\u003c/a\u003e;\r\nmeaning, \u003ca href=\"#II.5\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;5\u003c/a\u003e;\r\nspirit of, \u003ca href=\"#II.7\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;7\u003c/a\u003e;\r\nas a discipline, \u003ca href=\"#II.4\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;4\u003c/a\u003e;\r\nworth while, \u003ca href=\"#II.5\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;5 fg\u003c/a\u003e.;\r\nwhy Cicero turned to it, \u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2-8\u003c/a\u003e;\r\n\u003ca href=\"#III.1\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;1-6\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhintias, the friend of Damon (\u003ca href=\"#Damon\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e) \u003ca href=\"#III.45\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePhoenissae, the Phoenician Women, a tragedy of Euripides dealing with the war of the Seven against Thebes, \u003ca href=\"#III.82\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePicenum, state of north-east Italy, on the Adriatic, \u003ca href=\"#III.74\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;74\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePinthia, Marcus Lutatius, unknown, \u003ca href=\"#III.77\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Piraeus\" id=\"Piraeus\"\u003ePiraeus\u003c/a\u003e, the great, landlocked harbour of Athens, about five miles from the city, \u003ca href=\"#III.46\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;46\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Piso\" id=\"Piso\"\u003ePiso\u003c/a\u003e;\r\nLucius Calpurnius Piso Frugi, so surnamed for his integrity;\r\nauthor and statesman;\r\ntribune (149);\r\nlaw against extortion, \u003ca href=\"#II.75\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e;\r\nconsul (133).\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[419]\u003c/span\u003e\r\nPlaetorian Law, enacted (192), \u003ca href=\"#III.61\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePlataea, the heroic little city at the foot of Mount Cithaeron in Boeotia;\r\nalone with Athens at Marathon (490);\r\nthe scene of the final defeat of the Persians in Hellas (479), \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePlato (429-347), pupil and friend of Socrates, profound philosopher and brilliant author, \u003ca href=\"#I.22\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;22\u003c/a\u003e, \u003ca href=\"#I.63\"\u003e63\u003c/a\u003e;\r\nideal statesman, \u003ca href=\"#I.85\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;85\u003c/a\u003e, \u003ca href=\"#I.87\"\u003e87\u003c/a\u003e;\r\nmight have been a great orator, \u003ca href=\"#I.4\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;4\u003c/a\u003e;\r\nfounder of the Academy (\u003ca href=\"#Academy\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e);\r\na great teacher, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e;\r\noften quoted by Cicero, \u003ca href=\"#I.15\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;15\u003c/a\u003e \u003ca href=\"#I.22\"\u003e22\u003c/a\u003e, \u003ca href=\"#I.28\"\u003e28\u003c/a\u003e, \u003ca href=\"#I.63\"\u003e63\u003c/a\u003e, \u003ca href=\"#I.64\"\u003e64\u003c/a\u003e, \u003ca href=\"#I.85\"\u003e85\u003c/a\u003e, \u003ca href=\"#I.87\"\u003e87\u003c/a\u003e;\r\n\u003ca href=\"#III.38\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e, \u003ca href=\"#III.39\"\u003e39\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePlautus, Titus Maccius (254-184), the greatest of Rome\u0027s comic poets;\r\nrich in wit, \u003ca href=\"#I.104\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePo, the great river of Cisalpine Gaul, \u003ca href=\"#III.88\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;88\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePoeni;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Carthaginians\"\u003eCarthaginians\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePolybius, of Megalopolis (204-122), president of the Achaean League, detained at Rome in the house of Aemilius Paulus;\r\nfriend of Scipio Aemilianus and Laelius;\r\nauthor of a history of Rome, \u003ca href=\"#III.113\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePompey;\r\nGnaeus Pompeius Magnus (106-48), warrior, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\n(\u003ca href=\"#II.20\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e;)\r\npolitician, the enemy of Caesar, the idol of Cicero, \u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\nconquered the pirates, Sertorians, Mithradates, Judaea, \u003ca href=\"#I.78\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;78\u003c/a\u003e;\r\ntriumvir;\r\nmarried Julia, \u003ca href=\"#III.82\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e;\r\nadorned Rome with great buildings, \u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e;\r\nmagnificent shows, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\ndefeated at Pharsalus (48), \u003ca href=\"#II.45\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePompey;\r\nQuintus Pompeius Rufus, consul (141);\r\nas commander in the war with Numantia (140) made the unfortunate peace, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePompey, Sextus, cousin of Pompey the Great, Stoic, scholar, geometrician, \u003ca href=\"#I.19\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;19\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePomponius, Marcus, tribune (363);\r\naccuser of Lucius Manlius, \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePontius, Gaius, the Samnite general, victor at the Caudine Forks (321), \u003ca href=\"#II.75\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e;\r\nfaithlessly treated, defeated (292), and executed in Rome.\u003c/p\u003e\r\n\r\n\u003cp\u003ePoor, services to the, \u003ca href=\"#II.61\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;61 fg\u003c/a\u003e.;\r\ntheir gratitude, \u003ca href=\"#II.63\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e, \u003ca href=\"#II.69\"\u003e69-71\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePopilius [Marcus Popilius Laenas, as consul (172) campaigning in Liguria, \u003ca href=\"#I.36\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;36\u003c/a\u003e].\u003c/p\u003e\r\n\r\n\u003cp\u003ePopular esteem, a means to glory, \u003ca href=\"#II.31\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;31\u003c/a\u003e;\r\nhow gained, \u003ca href=\"#II.44\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;44 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePosidonius, of Apamea (135-51), a Stoic, disciple of Panaetius at Athens, \u003ca href=\"#III.8\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;8\u003c/a\u003e;\r\nestablished a school at Rhodes where Cicero studied under him;\r\nlater he lived with Cicero in Rome;\r\nauthor of many works, \u003ca href=\"#I.159\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;159\u003c/a\u003e;\r\n\u003ca href=\"#III.10\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePostumius;\r\nSpurius Postumius Albinus, defeated in his second consulship (321) at the Caudine Forks, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eProdicus, of Ceos (fifth century), a respected sophist;\r\nhis \"Choice of Hercules,\" \u003ca href=\"#I.118\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;118\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eProfession;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Vocation\"\u003eVocation\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePromises, non-fulfilment sometimes a duty, \u003ca href=\"#I.32\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;32\u003c/a\u003e;\r\n\u003ca href=\"#III.92\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;92-95\u003c/a\u003e;\r\nsacred though given to an enemy, \u003ca href=\"#I.39\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;39-40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eProperty, private, how obtained, \u003ca href=\"#I.92\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;92\u003c/a\u003e;\r\nrights of, \u003ca href=\"#I.21\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;21\u003c/a\u003e;\r\n\u003ca href=\"#II.73\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;73-79\u003c/a\u003e, \u003ca href=\"#II.85\"\u003e85\u003c/a\u003e;\r\n\u003ca href=\"#III.53\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;53\u003c/a\u003e;\r\npublic, rights of, \u003ca href=\"#I.21\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;21\u003c/a\u003e, \u003ca href=\"#I.51\"\u003e51.\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003ePropriety, defined, \u003ca href=\"#I.96\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;96\u003c/a\u003e;\r\nits relations to the Cardinal Virtues, \u003ca href=\"#I.93\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;93-100\u003c/a\u003e;\r\npoetic, \u003ca href=\"#I.97\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e;\r\nmoral, \u003ca href=\"#I.98\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;98-99\u003c/a\u003e;\r\nconduct in accord with personal endowment, \u003ca href=\"#I.110\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;110-117\u003c/a\u003e;\r\nin choosing a career, \u003ca href=\"#I.115\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;115-121\u003c/a\u003e;\r\nin outward appearance, \u003ca href=\"#I.130\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;130\u003c/a\u003e;\r\nin inward self-control, \u003ca href=\"#I.131\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;131-132\u003c/a\u003e;\r\nin speech, \u003ca href=\"#I.132\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;132 fg\u003c/a\u003e.;\r\nin the home, \u003ca href=\"#I.138\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;138-140\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePropylaea, the magnificent gateway to the Acropolis of Athens, built (437-431) by Pericles and Mnesicles at a cost of £500,000, \u003ca href=\"#II.60\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;60\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eProsecution, \u003ca href=\"#II.49\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e;\r\nto be rarely undertaken, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e;\r\na public service, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePrudence;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Wisdom\"\u003eWisdom\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePtolemy, Philadelphus (309-247), king of Egypt, patron of art and letters, had the Bible translated;\r\nvastly rich, \u003ca href=\"#II.82\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePublic Lands, private occupation to be maintained, \u003ca href=\"#I.21\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;21\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePublic Service, as a career, \u003ca href=\"#I.70\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;70 fg\u003c/a\u003e.;\r\nas a duty, \u003ca href=\"#I.72\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;72\u003c/a\u003e;\r\nas an honour, \u003ca href=\"#I.73\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;73\u003c/a\u003e;\r\nfree from partisanship, \u003ca href=\"#I.85\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;85-86\u003c/a\u003e;\r\nself-seeking, \u003ca href=\"#I.87\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e;\r\nvindictiveness, \u003cspan class=\"pb\"\u003e[420]\u003c/span\u003e \u003ca href=\"#I.88\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;88\u003c/a\u003e;\r\nanger, \u003ca href=\"#I.89\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;89\u003c/a\u003e;\r\nguided by wisdom, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155-156\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePublic shows, extravagant expenditures, \u003ca href=\"#II.55\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;55-60\u003c/a\u003e;\r\nexpected of an aedile, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57-60.\u003c/a\u003e\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Pulcher\" id=\"Pulcher\"\u003ePulcher\u003c/a\u003e, Gaius Claudius, son of Appius, aedile (99), \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nconsul (92).\u003c/p\u003e\r\n\r\n\u003cp\u003ePunic Wars;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Carthage\"\u003eCarthage\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePyrrho, of Elis (fourth century), founder of the school of the Sceptics;\r\nheld that virtue is the only good, that truth and knowledge are unattainable;\r\nhis ethical theories rejected, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePyrrhus (318-272), king of Epirus, descended from Achilles and Aeacus, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\na daring soldier and a gallant enemy, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\na career of adventure and conquest, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\n\u003ca href=\"#III.86\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;86\u003c/a\u003e;\r\ninvaded Italy (280-275);\r\nthe story of the poisoner, \u003ca href=\"#I.40\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\n\u003ca href=\"#III.86\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;86\u003c/a\u003e;\r\n(\u003ci\u003esee also\u003c/i\u003e \u003ca href=\"#Fabricius\"\u003eFabricius\u003c/a\u003e);\r\ninvaded Macedonia (273) and the enemy\u0027s troops joined him, \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\nkilled in Argos (272).\u003c/p\u003e\r\n\r\n\u003cp\u003ePythagorean, a follower of Pythagoras or member of his secret fraternity, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e;\r\n\u003ca href=\"#III.45\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePythagoras, of Samos (sixth century), studied in the Orient, great mathematician;\r\nmoral and religious teacher;\r\nserious, ascetic, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\ntaught transmigration of souls;\r\nfounded a secret brotherhood of ideal friendship, \u003ca href=\"#I.56\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;56\u003c/a\u003e;\r\nasceticism was the rule of practice, with deep meditation and lofty aspiration.\u003c/p\u003e\r\n\r\n\u003cp\u003ePythian, epithet of Apollo, from Pytho, another name for Delphi, \u003ca href=\"#II.77\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003ePythius, of Syracuse, his dishonesty, \u003ca href=\"#III.58\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eQuirinus, the Sabine name for the deified Romulus, \u003ca href=\"#III.41\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eRecklessness, to be avoided, \u003ca href=\"#I.81\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;81\u003c/a\u003e, \u003ca href=\"#I.83\"\u003e83\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Regulus\" id=\"Regulus\"\u003eRegulus\u003c/a\u003e, Marcus Atilius, a favourite hero of old Rome;\r\nconsul (267 and 256), annihilated the Carthaginian fleet, took many towns, was finally (255) defeated and taken prisoner, \u003ca href=\"#I.39\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e;\r\n\u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e;\r\nhis famous embassy and the ethics of his conduct, \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99-115\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRemus, twin brother of Romulus, slain for leaping in derision over the new walls of Rome, \u003ca href=\"#III.41\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eReproof, how administered, \u003ca href=\"#I.136\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;136\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRepublic, the Roman;\r\nits glory, \u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\nthe protectorate of the world, \u003ca href=\"#II.27\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;27\u003c/a\u003e;\r\nits downfall, \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\n\u003ca href=\"#II.2\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;2-5\u003c/a\u003e, \u003ca href=\"#II.29\"\u003e29\u003c/a\u003e, \u003ca href=\"#II.65\"\u003e65\u003c/a\u003e;\r\n\u003ca href=\"#III.2\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e, \u003ca href=\"#III.4\"\u003e4\u003c/a\u003e, \u003ca href=\"#III.83\"\u003e83\u003c/a\u003e;\r\nthe tyrant\u0027s sway, \u003ca href=\"#II.23\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;23-29\u003c/a\u003e;\r\n\u003ca href=\"#III.81\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;81-85\u003c/a\u003e;\r\nenslaved, \u003ca href=\"#III.84\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;84-85\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRetirement, the life of, \u003ca href=\"#I.69\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;69-70\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRhodes, a large island off the coast of Caria, \u003ca href=\"#III.50\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRhodian, a native of Rhodes, \u003ca href=\"#III.50\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e, \u003ca href=\"#III.57\"\u003e57\u003c/a\u003e;\r\n\u003ca href=\"#III.63\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Riches\" id=\"Riches\"\u003eRiches\u003c/a\u003e, the object of acquiring, \u003ca href=\"#I.25\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e;\r\nproper use of, \u003ca href=\"#I.68\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;68\u003c/a\u003e;\r\ncompared with virtue, \u003ca href=\"#III.24\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;24\u003c/a\u003e;\r\n(\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Wealth\"\u003eWealth\u003c/a\u003e).\u003c/p\u003e\r\n\r\n\u003cp\u003eRoman, of or belonging to Rome, \u003ca href=\"#III.58\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e;\r\npeople, \u003ca href=\"#I.33\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;33\u003c/a\u003e;\r\n\u003ca href=\"#III.79\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;79\u003c/a\u003e, \u003ca href=\"#III.83\"\u003e83-86\u003c/a\u003e, \u003ca href=\"#III.105\"\u003e105\u003c/a\u003e, \u003ca href=\"#III.109\"\u003e109\u003c/a\u003e, \u003ca href=\"#III.114\"\u003e114\u003c/a\u003e;\r\nthe people of Rome, \u003ca href=\"#II.75\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e;\r\ncelebrated for courage, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e;\r\nchampion of justice, \u003ca href=\"#I.36\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;36\u003c/a\u003e;\r\n\u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\nhatred of tyranny and injustice, \u003ca href=\"#III.19\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;19\u003c/a\u003e;\r\natonement for tyranny and injustice, \u003ca href=\"#II.27\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;27-29\u003c/a\u003e;\r\ntheir enslavement, \u003ca href=\"#III.85\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;85-86\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRome, the capital of the Empire and mistress of the world, \u003ca href=\"#I.39\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;39\u003c/a\u003e, \u003ca href=\"#I.40\"\u003e40\u003c/a\u003e;\r\n\u003ca href=\"#III.73\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;73\u003c/a\u003e, \u003ca href=\"#III.79\"\u003e79\u003c/a\u003e, \u003ca href=\"#III.99\"\u003e99\u003c/a\u003e, \u003ca href=\"#III.112\"\u003e112\u003c/a\u003e, \u003ca href=\"#III.113\"\u003e113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRomulus, the mythical king, founder of Rome, \u003ca href=\"#III.40\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e;\r\nbuilder of its walls;\r\nnot justified in slaying his brother, \u003ca href=\"#III.41\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRoscius, Sextus, of Ameria, accused by Chrysogonus, a freedman of Sulla\u0027s, of murdering his father;\r\nbravely and successfully defended by Cicero at the age of twenty-six, \u003ca href=\"#II.51\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;51\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRupilius, an actor otherwise unknown, \u003ca href=\"#I.114\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eRutilius;\r\nPublius Rutilius Rufus, a disciple of Publius Scaevola, \u003ca href=\"#II.47\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e;\r\nof Panaetius, \u003ca href=\"#III.10\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e;\r\nwith Quintus Scaevola in Asia he repressed the extortion of the publicans, was banished, and devoted his life to philosophy and literature, \u003ca href=\"#III.10\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eSabine, belonging to the province of central Italy, \u003ca href=\"#III.74\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;74\u003c/a\u003e;\r\nthe Sabines, \u003cspan class=\"pb\"\u003e[421]\u003c/span\u003e unfriendly to Rome till subdued and added to the empire (290), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e, \u003ca href=\"#I.38\"\u003e38\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSacred Laws;\r\nthe \u003ci lang=\"la\" xml:lang=\"la\"\u003eLeges Sacratae\u003c/i\u003e, laws for the violation of which the offender was nominally consecrated to some god\u0026mdash;i.e., laden with a curse, \u003ca href=\"#III.111\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;111\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSalamis, the island and straits directly in front of the Piraeus (\u003ca href=\"#Piraeus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), where (480) Themistocles and the allied Greeks virtually annihilated the fleets of Persia, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e, \u003ca href=\"#I.75\"\u003e75\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSale, fraud in sale of real estate, \u003ca href=\"#III.54\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;54-64\u003c/a\u003e;\r\nlaws concerning, \u003ca href=\"#III.65\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;65-71\u003c/a\u003e;\r\nof slaves, \u003ca href=\"#III.71\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;71-72\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSalmacis, a fountain (and nymph) at Halicarnassus, whose waters made men who drank them weak and effeminate, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSamnites, the brave, liberty-loving people of Samnium, a province of south-central Italy;\r\nafter seventy-one years (343-272) of war with Rome admitted to citizenship, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\nfamous for their victory at the Caudine Forks, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e;\r\nGaius Pontius, \u003ca href=\"#II.75\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSanitation;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Health\"\u003eHealth\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSardinia, the large island north of Sicily, made a province (238), misgoverned, \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSatrius;\r\nMarcus Minucius Basilus Satrianus, adopted by Lucius Minucius Basilus, his inheritance, \u003ca href=\"#III.74\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;74\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Scaevola\" id=\"Scaevola\"\u003eScaevola\u003c/a\u003e, Publius Mucius, father of the pontifex maximus, consul (133) and friend of Tiberius Gracchus, an expert in the pontifical law, \u003ca href=\"#II.47\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eScaevola, Quintus Mucius, the Augur, son of the preceding, son-in-law of Laelius, friend of Africanus, consul (117), preceptor to Cicero;\r\nsimple in his greatness, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eScaevola, Quintus Mucius, the Pontifex Maximus, son of Publius, preceptor of Cicero;\r\norator, jurist;\r\nauthority on the civil law, his business honour, \u003ca href=\"#III.62\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;62\u003c/a\u003e, \u003ca href=\"#III.70\"\u003e70\u003c/a\u003e;\r\nfollowed his father\u0027s calling, \u003ca href=\"#I.116\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e;\r\nmagnificent aedileship, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\nconsul (95), \u003ca href=\"#III.47\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;47\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Scaurus\" id=\"Scaurus\"\u003eScaurus\u003c/a\u003e, Marcus Aemilius, consul (115);\r\npartisan rather than statesman, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\nambassador to Jugurtha (112), notorious corruptionist, but loyal aristocrat;\r\nhence Cicero\u0027s praise, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eScaurus, Marcus Aemilius, son of the preceding, step-son of Sulla, aedile (58) with extraordinary magnificence, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e;\r\ngovernor of Sardinia (56), which he plundered outrageously;\r\nsuccessfully defended by Cicero and Hortensius;\r\nlater (52) condemned and banished, \u003ca href=\"#I.138\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;138\u003c/a\u003e;\r\npalace on the Palatine, \u003ca href=\"#I.138\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;138\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Scipio_C\" id=\"Scipio_C\"\u003eScipio\u003c/a\u003e, Gnaeus Cornelius, brother of Publius (\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Scipio_Publius\"\u003efollowing\u003c/a\u003e);\r\nconsul (222) with Marcus Marcellus;\r\nwith Publius in Spain (217-211);\r\na gallant soldier, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e;\r\n\u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Scipio_Publius\" id=\"Scipio_Publius\"\u003eScipio\u003c/a\u003e, Publius Cornelius, brother of Gnaeus and father of the elder Africanus, \u003ca href=\"#I.121\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;121\u003c/a\u003e;\r\nconsul (218), defeated by Hannibal at the Ticinus;\r\nwaged war in Spain (217-211);\r\na gallant soldier, \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e;\r\n\u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Scipio_A\" id=\"Scipio_A\"\u003eScipio\u003c/a\u003e;\r\nPublius Cornelius Scipio Africanus Major (234-183), the son of Publius, \u003ca href=\"#I.121\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;121\u003c/a\u003e;\r\ngrandfather of the Gracchi, \u003ca href=\"#II.80\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;80\u003c/a\u003e;\r\ndefeated Hannibal at Zama (202) and closed the war;\r\nnever idle in his zeal for Rome, \u003ca href=\"#III.1\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;1-4\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eScipio, Publius Cornelius, son of Africanus Major, adoptive father of Africanus Minor;\r\ngifted mentally but physically disqualified for an active career, \u003ca href=\"#I.121\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;121\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eScipio;\r\nPublius Cornelius Scipio Aemilianus Africanus Minor, son of Aemilius Paulus Macedonicus, \u003ca href=\"#I.116\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e, \u003ca href=\"#I.121\"\u003e121\u003c/a\u003e;\r\nadopted son of Publius Africanus\u0027s son, \u003ca href=\"#I.121\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;121\u003c/a\u003e;\r\nfriend and pupil of Panaetius, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e;\r\nintimate friend of Laelius (\u003ca href=\"#Laelius\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e) and devoted to literature;\r\nserious, earnest, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nself-control, \u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\na great soldier, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e, \u003ca href=\"#I.116\"\u003e116\u003c/a\u003e;\r\nat Pydna (168) with his father;\r\ncaptured and destroyed Carthage (136) and Numantia (133), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\n\u003ca href=\"#II.76\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\nstatesman of high ideals, a bitter rival and yet a friend \u003cins class=\"corr\" title=\"o\" id=\"C421\"\u003eof\u003c/ins\u003e Quintus Metellus, \u003ca href=\"#I.87\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003cspan class=\"pb\"\u003e[422]\u003c/span\u003e\r\n\u003ca name=\"Scipio_N\" id=\"Scipio_N\"\u003eScipio;\u003c/a\u003e\r\nPublius Cornelius Scipio Nasica Serapio, known chiefly as the man who led the riot and murdered Tiberius Gracchus, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e, 109.\u003c/p\u003e\r\n\r\n\u003cp\u003eScipio;\r\nPublius Cornelius Scipio Nasica, son of the preceding;\r\ndied in his consulship (111);\r\na charming gentleman and a brilliant speaker, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSecret sin, \u003ca href=\"#II.37\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;37 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSeius, Marcus, reduced the price of corn and regained his lost popularity, \u003ca href=\"#II.58\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSelf-control;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Temperance\"\u003eTemperance\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSelf-sacrifice, \u003ca href=\"#III.25\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e;\r\nof Regulus, \u003ca href=\"#III.97\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;97-115\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSergius, Gaius;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Orata\"\u003eOrata\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSicily, the great island south-west of Italy, fertile and rich, occupied along the coasts by prosperous Greek colonies, a Roman province (212 on), an easy prey for rapacious governors, as Verres whom Cicero prosecuted (70), \u003ca href=\"#II.50\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSicyon, a city near Corinth, famous as a centre of art;\r\nAratus and the tyranny, \u003ca href=\"#II.81\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;81-82\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Silanus\" id=\"Silanus\"\u003eSilanus\u003c/a\u003e, Decimus Junius, stepfather of Marcus Brutus, consul (62), aedile, \u003ca href=\"#II.57\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;57\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSlaves, duty toward, \u003ca href=\"#I.41\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e;\r\n\u003ca href=\"#III.89\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;89\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSocial Instinct, man and beast, \u003ca href=\"#I.12\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;12\u003c/a\u003e, \u003ca href=\"#I.50\"\u003e50\u003c/a\u003e;\r\nbees, \u003ca href=\"#I.157\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;157\u003c/a\u003e;\r\nleads to justice, \u003ca href=\"#I.157\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;157\u003c/a\u003e;\r\nweighed against justice, \u003ca href=\"#I.159\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;159 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSociety, principles of, \u003ca href=\"#I.50\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;50-57\u003c/a\u003e;\r\n\u003ca href=\"#III.53\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;53\u003c/a\u003e;\r\nrights of, \u003ca href=\"#I.21\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;21\u003c/a\u003e;\r\nservice to, \u003ca href=\"#I.153\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;153\u003c/a\u003e, \u003ca href=\"#I.153\"\u003e155\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSocrates (469-399), the great philosopher and teacher, \u003ca href=\"#II.43\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e;\r\nhis ethics, \u003ca href=\"#III.11\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;11\u003c/a\u003e, \u003ca href=\"#III.77\"\u003e77\u003c/a\u003e;\r\nhis perfect poise, \u003ca href=\"#I.90\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;90\u003c/a\u003e;\r\nbrilliant dialectician, with a profound meaning in every word, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\npersonal eccentricities, \u003ca href=\"#I.148\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;148\u003c/a\u003e.\r\n\"The noblest, ay, and the wisest and most righteous man that we have ever known.\"\u003c/p\u003e\r\n\r\n\u003cp\u003eSocratic, following Socrates, \u003ca href=\"#I.104\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;104\u003c/a\u003e, \u003ca href=\"#I.134\"\u003e134\u003c/a\u003e;\r\n\u003ca href=\"#II.87\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e;\r\nmost schools of philosophy are based on the teaching of Socrates\u0026mdash;the Academy, \u003ca href=\"#I.2\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\nthe Peripatetic, \u003ca href=\"#I.2\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;2\u003c/a\u003e;\r\n\u003ca href=\"#III.20\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e;\r\nthe Cynic, \u003ca href=\"#I.128\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;128\u003c/a\u003e;\r\nthe Cyrenaic, \u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e;\r\nthe Stoic, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e;\r\netc.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Sol\" id=\"Sol\"\u003eSol\u003c/a\u003e, the sun-god, father of \u003cins class=\"corr\" title=\"Phaethon\" id=\"C422\"\u003ePhaëthon\u003c/ins\u003e, \u003ca href=\"#III.94\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;94\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSolon, the great lawgiver of Athens (638-558 \u003ci\u003eca.\u003c/i\u003e), poet, soldier, statesman;\r\nhis feigned madness and the acquisition of Salamis, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nhis constitution and the reorganized Areopagus, \u003ca href=\"#I.75\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSophocles, the great tragic poet (495-406), supreme on the Athenian stage (468-441);\r\ngeneral in the war against Samos (440), \u003ca href=\"#I.144\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;144\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Sparta\" id=\"Sparta\"\u003eSparta\u003c/a\u003e, capital of Lacedaemon in the south-eastern part of the Peloponnesus, \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e;\r\nconstitution of Lycurgus, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\nnational character, \u003ca href=\"#I.64\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;64\u003c/a\u003e;\r\nposition at end of Persian wars, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\nat end of Peloponnesian war, \u003ca href=\"#I.76\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;76\u003c/a\u003e;\r\nher arsenal, \u003ca href=\"#III.49\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e;\r\ndisasters, \u003ca href=\"#I.84\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e;\r\ndespotic, \u003ca href=\"#II.26\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;26\u003c/a\u003e;\r\ncause of her fall, \u003ca href=\"#II.77\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e, \u003ca href=\"#II.80\"\u003e80\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Stoics\" id=\"Stoics\"\u003eStoics\u003c/a\u003e, adherents of the school founded by Zeno, an offshoot from Cynicism, \u003ca href=\"#I.128\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;128\u003c/a\u003e;\r\nrefounded by Chrysippus;\r\nphilosophy with them is practical, making life accord with Nature\u0027s laws, \u003ca href=\"#III.13\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;13\u003c/a\u003e;\r\nvirtue and philosophy are identical;\r\nvirtue the only good, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e;\r\n\u003ca href=\"#III.11\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;11\u003c/a\u003e, \u003ca href=\"#III.12\"\u003e12\u003c/a\u003e;\r\nmoral wrong the only evil, \u003ca href=\"#III.106\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;106\u003c/a\u003e;\r\npain no evil, \u003ca href=\"#III.105\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;105\u003c/a\u003e;\r\nno degrees of right or wrong, \u003ca href=\"#I.10\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e;\r\netymologists, \u003ca href=\"#I.23\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;23\u003c/a\u003e;\r\ndefine fortitude, \u003ca href=\"#I.62\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;62\u003c/a\u003e;\r\ntemperance, \u003ca href=\"#I.142\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;142\u003c/a\u003e;\r\nduties, \u003ca href=\"#III.14\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;14\u003c/a\u003e;\r\ncontroversies, \u003ca href=\"#III.91\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;91\u003c/a\u003e;\r\ntheir right to teach ethics, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e;\r\nCicero adopts their teaching, \u003ca href=\"#I.6\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e;\r\n\u003ca href=\"#III.20\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;20\u003c/a\u003e;\r\ncommon interests, \u003ca href=\"#I.22\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;22\u003c/a\u003e;\r\ntheir theology a pantheistic materialism, God working in his providence, \u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e;\r\nrepresentative Stoics, \u003ca href=\"#II.51\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;51\u003c/a\u003e, \u003ca href=\"#II.86\"\u003e86\u003c/a\u003e;\r\n\u003ca href=\"#III.51\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;51\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Sulla\" id=\"Sulla\"\u003eSulla\u003c/a\u003e;\r\nLucius Cornelius Sulla Felix (138-78), noble, profligate, brilliant genius;\r\nwould stoop to anything, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e;\r\nsoldier against Jugurtha, Mithradates, Marius, Rome;\r\nstatesman;\r\nreformed the constitution;\r\nabsolute monarch of Rome (81-79);\r\ntreatment of tributary allies, \u003ca href=\"#III.87\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e;\r\nconfiscator, \u003ca href=\"#I.43\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;43\u003c/a\u003e;\r\n\u003ca href=\"#II.29\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;29\u003c/a\u003e;\r\noverturned the old \u003cspan class=\"pb\"\u003e[423]\u003c/span\u003e morals, \u003ca href=\"#II.27\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;27\u003c/a\u003e;\r\nCicero opposed him, \u003ca href=\"#II.51\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;51\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSulla, Publius Cornelius, nephew of the dictator, \u003ca href=\"#II.29\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;29\u003c/a\u003e;\r\ndefended by Cicero on charge of complicity in Catiline\u0027s conspiracy.\u003c/p\u003e\r\n\r\n\u003cp\u003eSulla, Cornelius, a freedman of the dictator, \u003ca href=\"#II.29\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;29\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Sulpicius\" id=\"Sulpicius\"\u003eSulpicius\u003c/a\u003e;\r\nGaius Sulpicius Galus, consul (166);\r\nfamous astronomer, \u003ca href=\"#I.19\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;19\u003c/a\u003e;\r\npredicted an eclipse of the moon.\u003c/p\u003e\r\n\r\n\u003cp\u003eSulpicius;\r\nPublius Sulpicius Rufus (124-88), an eminent orator of little character, \u003ca href=\"#II.49\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSungod;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Sol\"\u003eSol\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSuperbus;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Tarquin\"\u003eTarquin\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eSyracuse, a great Greek city in south-eastern Sicily, rich in art and in goods;\r\nruled by Dion, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e;\r\nDionysius, \u003ca href=\"#II.25\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e;\r\n\u003ca href=\"#III.45\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;45\u003c/a\u003e;\r\na popular resort, \u003ca href=\"#III.58\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;58\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003e\r\nTantalus, son of Zeus (Jupiter) and father of Pelops (\u003ca href=\"#Pelops\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), \u003ca href=\"#III.84\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;84\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Tarquin\" id=\"Tarquin\"\u003eTarquin\u003c/a\u003e;\r\nLucius Tarquinius Superbus, the last king of Rome (535-510), a cruel tyrant, expelled by Brutus and Collatinus, \u003ca href=\"#III.40\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTarquins, the kinsmen of Tarquinius Superbus, all expelled (510), \u003ca href=\"#III.40\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTaxation, levying of, \u003ca href=\"#II.74\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;74\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Temperance\" id=\"Temperance\"\u003eTemperance\u003c/a\u003e, the fourth Cardinal Virtue, \u003ca href=\"#I.93\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;93-151\u003c/a\u003e;\r\ndefinition, \u003ca href=\"#I.93\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;93\u003c/a\u003e;\r\nthe passions, \u003ca href=\"#I.102\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e;\r\nspeech, \u003ca href=\"#I.103\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;103\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e Justice, \u003ca href=\"#I.159\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;159-160\u003c/a\u003e;\r\nessential to success, \u003ca href=\"#II.77\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e apparent Expediency, \u003ca href=\"#III.116\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;116 fg\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTerence;\r\nPublius Terentius Afer (195-159), a comic poet, friend of Laelius and Scipio;\r\nsix plays are left;\r\nquotation from the \u003ccite lang=\"la\" xml:lang=\"la\"\u003eHeauton Timorumenus\u003c/cite\u003e, \u003ca href=\"#I.30\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;30\u003c/a\u003e;\r\nthe \u003ccite lang=\"la\" xml:lang=\"la\"\u003eEunuchus\u003c/cite\u003e, \u003ca href=\"#I.150\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;150\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eThebe, daughter of Jason and wife of Alexander of Pherae, \u003ca href=\"#II.25\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eThebes, the capital of Boeotia, home of Pindar and Epaminondas, \u003ca href=\"#I.155\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;155\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eThemistocles, brilliant statesman of Athens, \u003ca href=\"#II.16\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\ngave Athens her fleet and saved Greece at Salamis (480), \u003ca href=\"#I.75\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;75\u003c/a\u003e;\r\nconsummate general, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e;\r\nnot always scrupulous in his methods, \u003ca href=\"#III.49\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;49\u003c/a\u003e;\r\nhis valuation of character, \u003ca href=\"#II.71\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;71\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTheophrastus, of Lesbos, favourite pupil and successor of Aristotle, a marvellous teacher, master of Demetrius of Phalerum, \u003ca href=\"#I.3\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;3\u003c/a\u003e;\r\na prolific author;\r\ncited, \u003ca href=\"#II.56\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;56\u003c/a\u003e, \u003ca href=\"#II.64\"\u003e64\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTheopompus, of Chios (fourth century), pupil of Isocrates, orator and historian, \u003ca href=\"#II.40\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eThermopylae, a narrow pass on the seashore between Thessaly and Locris, held by Leonidas and his three hundred against the hosts of Xerxes (480), \u003ca href=\"#I.61\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTheseus, the great legendary hero of Athens, benefactor of the world;\r\nuniter of Athens and Attica;\r\nfather of Hippolytus (\u003ca href=\"#Hippolytus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e) by Antiope;\r\nhusband of Phaedra;\r\nhis son\u0027s death, \u003ca href=\"#I.32\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;32\u003c/a\u003e;\r\n\u003ca href=\"#III.94\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;94\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eThrace, the vast country north of the Aegean;\r\nthough the home of Orpheus, Linus, etc., it was generally considered barbarous, \u003ca href=\"#II.25\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eThyestes, son of Pelops and brother of Atreus (\u003ca href=\"#Atreus\"\u003e\u003ci\u003eq.v.\u003c/i\u003e\u003c/a\u003e), (\u003ca href=\"#III.102\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e).\u003c/p\u003e\r\n\r\n\u003cp\u003eTimotheus, admiral of the Athenian fleet (378-356), compared with his father Conon, \u003ca href=\"#I.116\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;116\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTorquatus;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Manlius\"\u003eManlius\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTrades;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Vocation\"\u003eVocation\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTroezen, a city of Argolis, near the shore opposite Aegina;\r\nthe asylum of the Athenians at the approach of Xerxes, \u003ca href=\"#III.48\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTrusts, when not to be restored, \u003ca href=\"#III.95\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;95\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTruth, the search after, \u003ca href=\"#I.13\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;13\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Tubero\" id=\"Tubero\"\u003eTubero\u003c/a\u003e, Quintus Aelius, the Stoic, a pupil of Panaetius, praetor (123);\r\na talented jurist, \u003ca href=\"#III.63\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTusculum, a town in the Alban hills, the oldest municipium in Italy, admitted (381), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e;\r\npublic lands of, \u003ca href=\"#I.21\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;21\u003c/a\u003e;\r\nCicero\u0027s favourite country home.\u003c/p\u003e\r\n\r\n\u003cp\u003eTwelve Tables, the laws of, drawn up (450);\r\nquoted, \u003ca href=\"#I.37\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;37\u003c/a\u003e;\r\n\u003ca href=\"#III.111\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;111\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTyranny, \u003ca href=\"#II.23\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;23-29\u003c/a\u003e;\r\ninspired by false perspective, \u003ca href=\"#III.36\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;36\u003c/a\u003e;\r\nright and duty toward the tyrant, \u003ca href=\"#III.19\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;19\u003c/a\u003e, \u003ca href=\"#III.85\"\u003e85\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eTyre, the great commercial city on the coast of Phoenice, \u003ca href=\"#II.86\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;86\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eUlysses (Odysseus), son of Laertes \u003cspan class=\"pb\"\u003e[424]\u003c/span\u003e of Ithaca, the shrewdest of the Greek heroes at Troy, \u003ca href=\"#III.97\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;97\u003c/a\u003e;\r\nthe hero of the Odyssey, \u003ca href=\"#I.113\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eVarro, Gaius Terentius, consul (216) with Paulus, responsible for the disaster at Cannae, \u003ca href=\"#III.114\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;114\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eVenus (Aphrodite), the goddess of beauty and love;\r\nof Cos, \u003ca href=\"#III.10\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eVeseris, a little stream near Mount Vesuvius;\r\nscene of the battle of Manlius Torquatus and the elder Decius, \u003ca href=\"#III.112\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eVeturius;\r\nTitus Veturius Calvinus, consul with Spurius Postumius (321) at the Caudine Forks, \u003ca href=\"#III.109\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eVice, luxurious living, \u003ca href=\"#I.123\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;123\u003c/a\u003e;\r\nsensual pleasure, \u003ca href=\"#I.102\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;102\u003c/a\u003e, \u003ca href=\"#I.104\"\u003e104-106\u003c/a\u003e, \u003ca href=\"#I.122\"\u003e122-123\u003c/a\u003e;\r\n\u003ca href=\"#II.37\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;37\u003c/a\u003e;\r\navarice, \u003ca href=\"#II.77\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;77\u003c/a\u003e;\r\nextravagance, \u003ca href=\"#I.140\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;140\u003c/a\u003e;\r\nmisrepresentation, \u003ca href=\"#I.150\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;150\u003c/a\u003e;\r\nuntruth, \u003ca href=\"#I.150\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;150\u003c/a\u003e;\r\ncorrected by observing others, \u003ca href=\"#I.146\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;146\u003c/a\u003e;\r\nby the criticism of the wise, \u003ca href=\"#I.147\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;147\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eViriathus, \u003ca href=\"#II.40\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;40\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eVirtue, defined, \u003ca href=\"#II.18\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;18\u003c/a\u003e;\r\nchief function of, \u003ca href=\"#II.17\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;17\u003c/a\u003e;\r\nthe four Cardinal Virtues described, \u003ca href=\"#I.15\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;15-17\u003c/a\u003e;\r\nthe sources of moral rectitude, \u003ca href=\"#I.152\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;152\u003c/a\u003e;\r\n\u003ca href=\"#III.96\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;96\u003c/a\u003e;\r\nNature\u0027s leadings to, \u003ca href=\"#I.100\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;100\u003c/a\u003e;\r\nendangered by sensual pleasure, \u003ca href=\"#II.37\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;37\u003c/a\u003e;\r\nrulers chosen for, \u003ca href=\"#II.41\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Vocation\" id=\"Vocation\"\u003eVocation\u003c/a\u003e, choice of, \u003ca href=\"#I.115\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;115-120\u003c/a\u003e;\r\nchange of, \u003ca href=\"#I.120\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;120-121\u003c/a\u003e;\r\nvulgar and liberal, \u003ca href=\"#I.150\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;150-152\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eVolscians, a people of lower Latium, subdued (303), given full citizenship (188), \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003e\r\nWar, rights of, to be enforced, \u003ca href=\"#I.34\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;34\u003c/a\u003e;\r\nCato\u0027s son, \u003ca href=\"#I.36\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;36-37\u003c/a\u003e;\r\nexcuse for war, \u003ca href=\"#I.35\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e, \u003ca href=\"#I.80\"\u003e80\u003c/a\u003e;\r\njustice in war, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\nwar for supremacy, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\nfor glory, \u003ca href=\"#I.38\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;38\u003c/a\u003e;\r\nneedless cruelty, \u003ca href=\"#I.82\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;82\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Wealth\" id=\"Wealth\"\u003eWealth\u003c/a\u003e, Theophrastus on, \u003ca href=\"#II.56\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;56\u003c/a\u003e;\r\ninsatiable thirst for, \u003ca href=\"#I.25\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;25\u003c/a\u003e;\r\nwhy sought, \u003ca href=\"#I.25\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;25-27\u003c/a\u003e;\r\nthe real good of wealth, \u003ca href=\"#II.56\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;56\u003c/a\u003e;\r\n\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Riches\"\u003eRiches\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Wisdom\" id=\"Wisdom\"\u003eWisdom\u003c/a\u003e, the first of the Cardinal Virtues, \u003ca href=\"#I.15\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;15-19\u003c/a\u003e;\r\nmost important, \u003ca href=\"#I.153\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;153\u003c/a\u003e;\r\n\u003ca href=\"#II.6\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;6\u003c/a\u003e;\r\nabsolute, \u003ca href=\"#III.16\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;16\u003c/a\u003e;\r\nand propriety, \u003ca href=\"#I.94\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;94\u003c/a\u003e, \u003ca href=\"#I.100\"\u003e100\u003c/a\u003e;\r\n\u003ci\u003evs.\u003c/i\u003e Justice, \u003ca href=\"#I.152\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;152-157\u003c/a\u003e, \u003ca href=\"#I.160\"\u003e160\u003c/a\u003e;\r\nconfounded with cunning, \u003ca href=\"#II.10\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;10\u003c/a\u003e;\r\n\u003ca href=\"#III.72\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;72\u003c/a\u003e, \u003ca href=\"#III.96\"\u003e96\u003c/a\u003e;\r\nin Epicurus\u0027s system, \u003ca href=\"#III.117\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;117\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ca name=\"Wit\" id=\"Wit\"\u003eWit\u003c/a\u003e, kinds of, \u003ca href=\"#I.103\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;103-104\u003c/a\u003e;\r\nrepresentatives of, \u003ca href=\"#I.108\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eXanthippus, a Spartan soldier of fortune, whose generalship defeated Regulus, \u003ca href=\"#III.99\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;99\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eXenocrates, of Chalcedon (396-314), a pupil of Plato, president of the Academy, industrious and severe, \u003ca href=\"#I.109\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eXenophon, soldier, historian, disciple of Socrates, \u003ca href=\"#II.87\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;87\u003c/a\u003e;\r\nthe story of Hercules\u0027s choice, \u003ca href=\"#I.118\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;118\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp\u003eXerxes, king of Persia (485-465), son of Darius, invaded Greece (480), came to grief at Salamis and Plataea, \u003ca href=\"#III.48\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;48\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eYouth, duties peculiar to, \u003ca href=\"#I.123\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;123\u003c/a\u003e;\r\n\u003ca href=\"#II.52\"\u003e\u003cspan class=\"smcap\"\u003eii\u003c/span\u003e,\u0026nbsp;52\u003c/a\u003e;\r\ntime for choosing profession, \u003ca href=\"#I.117\"\u003e\u003cspan class=\"smcap\"\u003ei\u003c/span\u003e,\u0026nbsp;117\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"spacebefore\"\u003eZeno, of Cytium (fourth century), pupil of Crates the Cynic and founder of the Stoic school (\u003ci\u003esee\u003c/i\u003e \u003ca href=\"#Stoics\"\u003eStoics\u003c/a\u003e), \u003ca href=\"#III.35\"\u003e\u003cspan class=\"smcap\"\u003eiii\u003c/span\u003e,\u0026nbsp;35\u003c/a\u003e.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cp class=\"spacebefore center\"\u003eLETCHWORTH: AT THE ARDEN PRESS.\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cp class=\"center\"\u003e\u003cbig\u003eFOOTNOTES:\u003c/big\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_1\" id=\"Footnote_1\" href=\"#FNanchor_1\"\u003e\u003cspan class=\"label\"\u003e[1]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edicendum\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscendum\u003c/i\u003e MSS. (i.e. acquisition of\r\nlearning).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_2\" id=\"Footnote_2\" href=\"#FNanchor_2\"\u003e\u003cspan class=\"label\"\u003e[2]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ese\u003c/i\u003e A c, Edd.; not in B H a b p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_3\" id=\"Footnote_3\" href=\"#FNanchor_3\"\u003e\u003cspan class=\"label\"\u003e[3]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eelaboraret\u003c/i\u003e Lambin., Edd.; laboraret MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_5\" id=\"Footnote_5\" href=\"#FNanchor_5\"\u003e\u003cspan class=\"label\"\u003e[4]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet neglegendo\u003c/i\u003e A H a b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet in neglegendo\u003c/i\u003e B c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_6\" id=\"Footnote_6\" href=\"#FNanchor_6\"\u003e\u003cspan class=\"label\"\u003e[5]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edilectum\u003c/i\u003e B H a b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edelectum\u003c/i\u003e A c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_7\" id=\"Footnote_7\" href=\"#FNanchor_7\"\u003e\u003cspan class=\"label\"\u003e[6]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esequemur\u003c/i\u003e Graevius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esequimur\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_8\" id=\"Footnote_8\" href=\"#FNanchor_8\"\u003e\u003cspan class=\"label\"\u003e[7]\u003c/span\u003e\u003c/a\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003ea\u003c/i\u003e] \u003ci lang=\"la\" xml:lang=\"la\"\u003eratione\u003c/i\u003e Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ea ratione\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eratione\u003c/i\u003e Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_9\" id=\"Footnote_9\" href=\"#FNanchor_9\"\u003e\u003cspan class=\"label\"\u003e[8]\u003c/span\u003e\u003c/a\u003e Cicero\u0027s definition must have followed here, something\r\nlike \u003ci lang=\"la\" xml:lang=\"la\"\u003eOmne igitur, quod ratione actum est officium appellamus\u003c/i\u003e\r\nUnger.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_10\" id=\"Footnote_10\" href=\"#FNanchor_10\"\u003e\u003cspan class=\"label\"\u003e[9]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003econformari\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003econfirmari\u003c/i\u003e MSS. (i.e. fortified).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_11\" id=\"Footnote_11\" href=\"#FNanchor_11\"\u003e\u003cspan class=\"label\"\u003e[10]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eofficium\u003c/i\u003e καθῆκον \u003ci lang=\"la\" xml:lang=\"la\"\u003evocant\u003c/i\u003e Pearce, Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eofficium\r\nvocant\u003c/i\u003e MSS., Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_13\" id=\"Footnote_13\" href=\"#FNanchor_13\"\u003e\u003cspan class=\"label\"\u003e[11]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eanquirunt\u003c/i\u003e A B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003einquirunt\u003c/i\u003e a c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_15\" id=\"Footnote_15\" href=\"#FNanchor_15\"\u003e\u003cspan class=\"label\"\u003e[12]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eitem\u003c/i\u003e Manutius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eautem\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_16\" id=\"Footnote_16\" href=\"#FNanchor_16\"\u003e\u003cspan class=\"label\"\u003e[13]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eprocreata sint\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eprocreata sunt\u003c/i\u003e A (?), Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eprocreantur\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_17\" id=\"Footnote_17\" href=\"#FNanchor_17\"\u003e\u003cspan class=\"label\"\u003e[14]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epraegressus\u003c/i\u003e A H a b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eprogressus\u003c/i\u003e B c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_18\" id=\"Footnote_18\" href=\"#FNanchor_18\"\u003e\u003cspan class=\"label\"\u003e[15]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003econservandam\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003econservanda\u003c/i\u003e codd. aliquot recentiores, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_20\" id=\"Footnote_20\" href=\"#FNanchor_20\"\u003e\u003cspan class=\"label\"\u003e[16]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscripta\u003c/i\u003e Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003edescripta\u003c/i\u003e MSS., Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_21\" id=\"Footnote_21\" href=\"#FNanchor_21\"\u003e\u003cspan class=\"label\"\u003e[17]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eautem\u003c/i\u003e MSS., Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eitem\u003c/i\u003e Pearce, Ed., Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_22\" id=\"Footnote_22\" href=\"#FNanchor_22\"\u003e\u003cspan class=\"label\"\u003e[18]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003educimus\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edicimus\u003c/i\u003e A B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_23\" id=\"Footnote_23\" href=\"#FNanchor_23\"\u003e\u003cspan class=\"label\"\u003e[19]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecognitionis\u003c/i\u003e A, Bt., Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitationis\u003c/i\u003e BH a b c\r\n(error caused by \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitatio\u003c/i\u003e in next line).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_24\" id=\"Footnote_24\" href=\"#FNanchor_24\"\u003e\u003cspan class=\"label\"\u003e[20]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epartes duae\u003c/i\u003e BH b; \u003ci lang=\"la\" xml:lang=\"la\"\u003epartes duae sunt\u003c/i\u003e c, Bt., Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_25\" id=\"Footnote_25\" href=\"#FNanchor_25\"\u003e\u003cspan class=\"label\"\u003e[21]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscriptio\u003c/i\u003e B, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edescriptio\u003c/i\u003e A H a b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_26\" id=\"Footnote_26\" href=\"#FNanchor_26\"\u003e\u003cspan class=\"label\"\u003e[22]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ee quo\u003c/i\u003e A\u003csup\u003e1\u003c/sup\u003e H a b c, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003eeo\u003c/i\u003e B, \u003ci lang=\"la\" xml:lang=\"la\"\u003ede quo\u003c/i\u003e Bt. (suppl.), Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_28\" id=\"Footnote_28\" href=\"#FNanchor_28\"\u003e\u003cspan class=\"label\"\u003e[23]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003einciderunt\u003c/i\u003e A B H L a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003einciderint\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_29\" id=\"Footnote_29\" href=\"#FNanchor_29\"\u003e\u003cspan class=\"label\"\u003e[24]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitata\u003c/i\u003e A B H a b p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitatu\u003c/i\u003e c, \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitato\u003c/i\u003e alii,\r\nMadvig (ad De Fin. p. 696).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_30\" id=\"Footnote_30\" href=\"#FNanchor_30\"\u003e\u003cspan class=\"label\"\u003e[25]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eexpetant\u003c/i\u003e A B a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexpectant\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexspectant\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_31\" id=\"Footnote_31\" href=\"#FNanchor_31\"\u003e\u003cspan class=\"label\"\u003e[26]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ealterum iustitiae genus assequuntur\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealterum assequuntur\u003c/i\u003e\r\nPearce, J. M. Heusinger, et al.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealterum genus\r\nassequuntur\u003c/i\u003e Beier.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_32\" id=\"Footnote_32\" href=\"#FNanchor_32\"\u003e\u003cspan class=\"label\"\u003e[27]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eut\u003c/i\u003e Halm; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein\u003c/i\u003e MSS.; om. Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_33\" id=\"Footnote_33\" href=\"#FNanchor_33\"\u003e\u003cspan class=\"label\"\u003e[28]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ein alterum incidunt\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein altero delinqunt\u003c/i\u003e c,\r\nBt. (\u003ci lang=\"la\" xml:lang=\"la\"\u003edelinquunt\u003c/i\u003e, i.e. they offend in the other direction).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_34\" id=\"Footnote_34\" href=\"#FNanchor_34\"\u003e\u003cspan class=\"label\"\u003e[29]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecui\u003c/i\u003e B a, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecui quod\u003c/i\u003e H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecui quid\u003c/i\u003e A c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_38\" id=\"Footnote_38\" href=\"#FNanchor_38\"\u003e\u003cspan class=\"label\"\u003e[30]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epatitur\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003epatiatur\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_39\" id=\"Footnote_39\" href=\"#FNanchor_39\"\u003e\u003cspan class=\"label\"\u003e[31]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ePopilius … movendo\u003c/i\u003e bracketed by Madvig, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ePopilius\r\n… poterat\u003c/i\u003e bracketed by Unger.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_40\" id=\"Footnote_40\" href=\"#FNanchor_40\"\u003e\u003cspan class=\"label\"\u003e[32]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eeffecit\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eefficit\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_42\" id=\"Footnote_42\" href=\"#FNanchor_42\"\u003e\u003cspan class=\"label\"\u003e[33]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecum cive\u003c/i\u003e [Edd.: \u003ci lang=\"la\" xml:lang=\"la\"\u003ecivi\u003c/i\u003e] \u003ci lang=\"la\" xml:lang=\"la\"\u003ealiter contendimus si\u003c/i\u003e L, Anemoecius,\r\nEdd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecum civiliter contendimus aliter si\u003c/i\u003e A B H a b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_43\" id=\"Footnote_43\" href=\"#FNanchor_43\"\u003e\u003cspan class=\"label\"\u003e[34]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eNec\u003c/i\u003e A B H b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eNon\u003c/i\u003e L p, Bt., Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_44\" id=\"Footnote_44\" href=\"#FNanchor_44\"\u003e\u003cspan class=\"label\"\u003e[35]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evirtuti\u003c/i\u003e A B\u003csup\u003e2\u003c/sup\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003evirtute\u003c/i\u003e B\u003csup\u003e1\u003c/sup\u003e H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003evirtutei\u003c/i\u003e Vahlen.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_45\" id=\"Footnote_45\" href=\"#FNanchor_45\"\u003e\u003cspan class=\"label\"\u003e[36]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eSecundo … re non erat\u003c/i\u003e om. L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eSecundo … approbavit\u003c/i\u003e\r\nom. A B H a b p, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_46\" id=\"Footnote_46\" href=\"#FNanchor_46\"\u003e\u003cspan class=\"label\"\u003e[37]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eab\u003c/i\u003e c, Edd.; not in A B H L b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_47\" id=\"Footnote_47\" href=\"#FNanchor_47\"\u003e\u003cspan class=\"label\"\u003e[38]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e H a, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e A B b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eeis\u003c/i\u003e L c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_48\" id=\"Footnote_48\" href=\"#FNanchor_48\"\u003e\u003cspan class=\"label\"\u003e[39]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esapiente\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esapienti\u003c/i\u003e Wesenberg, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_49\" id=\"Footnote_49\" href=\"#FNanchor_49\"\u003e\u003cspan class=\"label\"\u003e[40]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediligamur\u003c/i\u003e A B\u003csup\u003e2\u003c/sup\u003e H L b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003ediligimur\u003c/i\u003e B\u003csup\u003e1\u003c/sup\u003e, Bt.\u003csup\u003e1\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_50\" id=\"Footnote_50\" href=\"#FNanchor_50\"\u003e\u003cspan class=\"label\"\u003e[41]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emodo\u003c/i\u003e A H L b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003esi modo\u003c/i\u003e B.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_51\" id=\"Footnote_51\" href=\"#FNanchor_51\"\u003e\u003cspan class=\"label\"\u003e[42]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esperant\u003c/i\u003e Marg. A, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003espectant\u003c/i\u003e A b (\u003ci lang=\"la\" xml:lang=\"la\"\u003espernant\u003c/i\u003e Marg. b).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_52\" id=\"Footnote_52\" href=\"#FNanchor_52\"\u003e\u003cspan class=\"label\"\u003e[43]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscripta\u003c/i\u003e H b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edescripta\u003c/i\u003e A B L a c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_53\" id=\"Footnote_53\" href=\"#FNanchor_53\"\u003e\u003cspan class=\"label\"\u003e[44]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003elegibus ipsis\u003c/i\u003e Gulielmus, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ee\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003eex\u003c/i\u003e c) \u003ci lang=\"la\" xml:lang=\"la\"\u003equibus ipsis\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_54\" id=\"Footnote_54\" href=\"#FNanchor_54\"\u003e\u003cspan class=\"label\"\u003e[45]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eOmnium\u003c/i\u003e Zumpt, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eomnia\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_55\" id=\"Footnote_55\" href=\"#FNanchor_55\"\u003e\u003cspan class=\"label\"\u003e[46]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eipsi lucet\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eipsi luceat\u003c/i\u003e A B H b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eipsi ut luceat\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_57\" id=\"Footnote_57\" href=\"#FNanchor_57\"\u003e\u003cspan class=\"label\"\u003e[47]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epropior\u003c/i\u003e A a c (ex corr.), Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eproprior\u003c/i\u003e B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_58\" id=\"Footnote_58\" href=\"#FNanchor_58\"\u003e\u003cspan class=\"label\"\u003e[48]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e Perizonius, Edd.; not in MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_59\" id=\"Footnote_59\" href=\"#FNanchor_59\"\u003e\u003cspan class=\"label\"\u003e[49]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003etamen\u003c/i\u003e MSS., Müller; del. Unger, Bt., Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_60\" id=\"Footnote_60\" href=\"#FNanchor_60\"\u003e\u003cspan class=\"label\"\u003e[50]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eefficiturque id quod P. ultimum in amicitia putavit ut\u003c/i\u003e\r\nNonius (s.v. ultimum) (i.e. Pythagoras\u0027s ideal of friendship\r\nis realized).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_63\" id=\"Footnote_63\" href=\"#FNanchor_63\"\u003e\u003cspan class=\"label\"\u003e[51]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet … capienda\u003c/i\u003e om. Facciolati, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_64\" id=\"Footnote_64\" href=\"#FNanchor_64\"\u003e\u003cspan class=\"label\"\u003e[52]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ededucendoque\u003c/i\u003e p; \u003ci lang=\"la\" xml:lang=\"la\"\u003educendoque\u003c/i\u003e A B H L a b (superscr.\r\nsec. m. \u003ci lang=\"la\" xml:lang=\"la\"\u003edemendo\u003c/i\u003e); \u003ci lang=\"la\" xml:lang=\"la\"\u003edemendoque\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_65\" id=\"Footnote_65\" href=\"#FNanchor_65\"\u003e\u003cspan class=\"label\"\u003e[53]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_66\" id=\"Footnote_66\" href=\"#FNanchor_66\"\u003e\u003cspan class=\"label\"\u003e[54]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eenim\u003c/i\u003e A B H b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eetenim\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_67\" id=\"Footnote_67\" href=\"#FNanchor_67\"\u003e\u003cspan class=\"label\"\u003e[55]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eilla\" virgo \"viri\"\u003c/i\u003e Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eilla virgo viri\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003evirago\u003c/i\u003e\r\nOrelli.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_68\" id=\"Footnote_68\" href=\"#FNanchor_68\"\u003e\u003cspan class=\"label\"\u003e[56]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eLeuctris, hinc noster Cocles\u003c/i\u003e Baldwin, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eleutris stercocles\u003c/i\u003e\r\nA B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eleutrister chodes\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eleutris stercodes\u003c/i\u003e L.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_70\" id=\"Footnote_70\" href=\"#FNanchor_70\"\u003e\u003cspan class=\"label\"\u003e[57]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eenim\u003c/i\u003e A C, Edd.; not in A B H L b, Bt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_71\" id=\"Footnote_71\" href=\"#FNanchor_71\"\u003e\u003cspan class=\"label\"\u003e[58]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e a, Edd.; not in A B H L b c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_72\" id=\"Footnote_72\" href=\"#FNanchor_72\"\u003e\u003cspan class=\"label\"\u003e[59]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcellet\u003c/i\u003e A B H L b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcellit\u003c/i\u003e a, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_73\" id=\"Footnote_73\" href=\"#FNanchor_73\"\u003e\u003cspan class=\"label\"\u003e[60]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evi\u003c/i\u003e a, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eut\u003c/i\u003e A B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eutcumque\u003c/i\u003e L c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_74\" id=\"Footnote_74\" href=\"#FNanchor_74\"\u003e\u003cspan class=\"label\"\u003e[61]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ealtissimo animo est, gloriae cupiditate\u003c/i\u003e Pearce (confirmed\r\nby several MSS.), Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealt. an. et gloriae cupiditate\u003c/i\u003e A B H\r\nb p; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest alt. an. et gloria et cupiditate\u003c/i\u003e L c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_75\" id=\"Footnote_75\" href=\"#FNanchor_75\"\u003e\u003cspan class=\"label\"\u003e[62]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epersuasum est\u003c/i\u003e Madvig (ad de Fin. p. 448 ff.), Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ep. sit\u003c/i\u003e\r\nMSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_76\" id=\"Footnote_76\" href=\"#FNanchor_76\"\u003e\u003cspan class=\"label\"\u003e[63]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evitanda\u003c/i\u003e Edd. (cum duobus codd. Guelpherbytanis);\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003evidenda\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_79\" id=\"Footnote_79\" href=\"#FNanchor_79\"\u003e\u003cspan class=\"label\"\u003e[64]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evoluptate nimia\u003c/i\u003e Orelli, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003evoluptate animi\u003c/i\u003e A H L\r\na b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003evol. animi et securitas\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003eet iracundia ut tr. animi\u003c/i\u003e by a\r\nlater hand on the margin) B; \u003ci lang=\"la\" xml:lang=\"la\"\u003evoluptate\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003eanimi\u003c/i\u003e], Bt., Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_82\" id=\"Footnote_82\" href=\"#FNanchor_82\"\u003e\u003cspan class=\"label\"\u003e[65]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003enihilo\u003c/i\u003e Wesenberg, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enihil\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_83\" id=\"Footnote_83\" href=\"#FNanchor_83\"\u003e\u003cspan class=\"label\"\u003e[66]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e Manutius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_84\" id=\"Footnote_84\" href=\"#FNanchor_84\"\u003e\u003cspan class=\"label\"\u003e[67]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emaioraque studia efficiendi\u003c/i\u003e Unger, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003emaioraque\r\nefficiendi\u003c/i\u003e A\u003csup\u003e1\u003c/sup\u003e B H L b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003emaiorque cura efficiendi\u003c/i\u003e a, Bt.,\r\nHeine; \u003ci lang=\"la\" xml:lang=\"la\"\u003emaioraque efficienda\u003c/i\u003e A\u003csup\u003e2\u003c/sup\u003e p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_85\" id=\"Footnote_85\" href=\"#FNanchor_85\"\u003e\u003cspan class=\"label\"\u003e[68]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ea\u003c/i\u003e Edd.; not in MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ese adiutum\u003c/i\u003e A B H b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eadiuvit\u003c/i\u003e\r\nL\u003csup\u003e1\u003c/sup\u003e c p; \u003ci lang=\"la\" xml:lang=\"la\"\u003ese adiutum ab illo dixerit (?) Themistocles\u003c/i\u003e L.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_86\" id=\"Footnote_86\" href=\"#FNanchor_86\"\u003e\u003cspan class=\"label\"\u003e[69]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eL. partum\u003c/i\u003e Lambinus, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003epartum L.\u003c/i\u003e, Bt.; om. \u003ci lang=\"la\" xml:lang=\"la\"\u003epartum\u003c/i\u003e\r\nA\u003csup\u003e1\u003c/sup\u003e B H L\u003csup\u003e1\u003c/sup\u003e a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eL. dilatatum\u003c/i\u003e A\u003csup\u003e2\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003edilatatum L.\u003c/i\u003e L\u003csup\u003e2\u003c/sup\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_89\" id=\"Footnote_89\" href=\"#FNanchor_89\"\u003e\u003cspan class=\"label\"\u003e[70]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ealiquanto\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealiquando\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_90\" id=\"Footnote_90\" href=\"#FNanchor_90\"\u003e\u003cspan class=\"label\"\u003e[71]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecalida\u003c/i\u003e Nonius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecallida\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_91\" id=\"Footnote_91\" href=\"#FNanchor_91\"\u003e\u003cspan class=\"label\"\u003e[72]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003econsilia quietis et cogitatis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003econsilia et quietis et\r\ncogitationis\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003econsilia et quietis cogitationibus\u003c/i\u003e c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_92\" id=\"Footnote_92\" href=\"#FNanchor_92\"\u003e\u003cspan class=\"label\"\u003e[73]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_94\" id=\"Footnote_94\" href=\"#FNanchor_94\"\u003e\u003cspan class=\"label\"\u003e[74]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equidem Lacedaemoniis\u003c/i\u003e Edd., \u003ci lang=\"la\" xml:lang=\"la\"\u003equidem de Lacedaemoniis\u003c/i\u003e\r\nMSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_95\" id=\"Footnote_95\" href=\"#FNanchor_95\"\u003e\u003cspan class=\"label\"\u003e[75]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eNoenum rumores ponebat\u003c/i\u003e Lachmann (ad Lucr. III,\r\n198); \u003ci lang=\"la\" xml:lang=\"la\"\u003eNon enim rumores ponebat\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eNon ponebat enim\u003c/i\u003e\r\nalii.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_96\" id=\"Footnote_96\" href=\"#FNanchor_96\"\u003e\u003cspan class=\"label\"\u003e[76]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eaudeant\u003c/i\u003e Ernesti; \u003ci lang=\"la\" xml:lang=\"la\"\u003eaudent\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_101\" id=\"Footnote_101\" href=\"#FNanchor_101\"\u003e\u003cspan class=\"label\"\u003e[77]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epunitur\u003c/i\u003e Nonius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epunit\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003epuniet\u003c/i\u003e A B H b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_102\" id=\"Footnote_102\" href=\"#FNanchor_102\"\u003e\u003cspan class=\"label\"\u003e[78]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecastigat\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003efatigat\u003c/i\u003e Nonius, Orelli.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_104\" id=\"Footnote_104\" href=\"#FNanchor_104\"\u003e\u003cspan class=\"label\"\u003e[79]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eitemque\u003c/i\u003e H\u003csup\u003e2\u003c/sup\u003e a, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eidemque\u003c/i\u003e A B H\u003csup\u003e1\u003c/sup\u003e L b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_105\" id=\"Footnote_105\" href=\"#FNanchor_105\"\u003e\u003cspan class=\"label\"\u003e[80]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eaccepimus\u003c/i\u003e B\u003csup\u003e2\u003c/sup\u003e a c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eaccipimus\u003c/i\u003e A B\u003csup\u003e1\u003c/sup\u003e H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_106\" id=\"Footnote_106\" href=\"#FNanchor_106\"\u003e\u003cspan class=\"label\"\u003e[81]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_107\" id=\"Footnote_107\" href=\"#FNanchor_107\"\u003e\u003cspan class=\"label\"\u003e[82]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eneve\u003c/i\u003e Nonius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enec\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_108\" id=\"Footnote_108\" href=\"#FNanchor_108\"\u003e\u003cspan class=\"label\"\u003e[83]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_109\" id=\"Footnote_109\" href=\"#FNanchor_109\"\u003e\u003cspan class=\"label\"\u003e[84]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eparta\u003c/i\u003e B\u003csup\u003e1\u003c/sup\u003e, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eparata\u003c/i\u003e A B\u003csup\u003e2\u003c/sup\u003e H L a b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_110\" id=\"Footnote_110\" href=\"#FNanchor_110\"\u003e\u003cspan class=\"label\"\u003e[85]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edeinde … parsimonia\u003c/i\u003e Edd., after Unger, transpose;\r\nin MSS. it follows \u003ci lang=\"la\" xml:lang=\"la\"\u003etum … pareat\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_112\" id=\"Footnote_112\" href=\"#FNanchor_112\"\u003e\u003cspan class=\"label\"\u003e[86]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edicitur. Huius\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edicitur decorum. huius\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_114\" id=\"Footnote_114\" href=\"#FNanchor_114\"\u003e\u003cspan class=\"label\"\u003e[87]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscriptio\u003c/i\u003e b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edescriptio\u003c/i\u003e A B H a; \u003ci lang=\"la\" xml:lang=\"la\"\u003edistinctio\u003c/i\u003e L c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_115\" id=\"Footnote_115\" href=\"#FNanchor_115\"\u003e\u003cspan class=\"label\"\u003e[88]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eSed tum\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esed ut tum\u003c/i\u003e A B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_116\" id=\"Footnote_116\" href=\"#FNanchor_116\"\u003e\u003cspan class=\"label\"\u003e[89]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ereliquarum\u003c/i\u003e A\u003csup\u003e1\u003c/sup\u003e B\u003csup\u003e1\u003c/sup\u003e H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ereliquorum\u003c/i\u003e A\u003csup\u003e2\u003c/sup\u003e B\u003csup\u003e2\u003c/sup\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_117\" id=\"Footnote_117\" href=\"#FNanchor_117\"\u003e\u003cspan class=\"label\"\u003e[90]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003enatura\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enaturae\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_118\" id=\"Footnote_118\" href=\"#FNanchor_118\"\u003e\u003cspan class=\"label\"\u003e[91]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e L c, Edd.; not in A B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_119\" id=\"Footnote_119\" href=\"#FNanchor_119\"\u003e\u003cspan class=\"label\"\u003e[92]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efugiendumque\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003efugiendumve\u003c/i\u003e L c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_120\" id=\"Footnote_120\" href=\"#FNanchor_120\"\u003e\u003cspan class=\"label\"\u003e[93]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscriptio\u003c/i\u003e B H, Bt.\u003csup\u003e1\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003edescriptio\u003c/i\u003e A L a b c, Bt.\u003csup\u003e2\u003c/sup\u003e, Müller,\r\nHeine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_121\" id=\"Footnote_121\" href=\"#FNanchor_121\"\u003e\u003cspan class=\"label\"\u003e[94]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eii\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehi\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehii\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehij\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_122\" id=\"Footnote_122\" href=\"#FNanchor_122\"\u003e\u003cspan class=\"label\"\u003e[95]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efit, ut si remisso animo, gravissimo homine dignus\u003c/i\u003e Ed.;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003efit, ut\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e c) \u003ci lang=\"la\" xml:lang=\"la\"\u003eremisso animo homine dignus\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003efit aut si\r\nrem. an. magno homine\u003c/i\u003e Madvig; \u003ci lang=\"la\" xml:lang=\"la\"\u003efit, ut sit remissio animo,\r\nhomine dignus\u003c/i\u003e Unger.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_123\" id=\"Footnote_123\" href=\"#FNanchor_123\"\u003e\u003cspan class=\"label\"\u003e[96]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpitudini adhibetur verborum\u003c/i\u003e A B H a b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpitudo\r\nadhibetur et verborum\u003c/i\u003e L c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_124\" id=\"Footnote_124\" href=\"#FNanchor_124\"\u003e\u003cspan class=\"label\"\u003e[97]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evolumus\u003c/i\u003e A B\u003csup\u003e1\u003c/sup\u003e H\u003csup\u003e1\u003c/sup\u003e b; \u003ci lang=\"la\" xml:lang=\"la\"\u003evolemus\u003c/i\u003e B\u003csup\u003e2\u003c/sup\u003e H\u003csup\u003e2\u003c/sup\u003e, Bt., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003evelimus\u003c/i\u003e\r\nL; \u003ci lang=\"la\" xml:lang=\"la\"\u003evellemus\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_125\" id=\"Footnote_125\" href=\"#FNanchor_125\"\u003e\u003cspan class=\"label\"\u003e[98]\u003c/span\u003e\u003c/a\u003e εἴρωνα \u003ci lang=\"la\" xml:lang=\"la\"\u003eGraeci\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eironia graeci\u003c/i\u003e A B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eironian graeci\u003c/i\u003e\r\na; \u003ci lang=\"la\" xml:lang=\"la\"\u003egreci mironian\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_126\" id=\"Footnote_126\" href=\"#FNanchor_126\"\u003e\u003cspan class=\"label\"\u003e[99]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equi\u003c/i\u003e A L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003esi\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_127\" id=\"Footnote_127\" href=\"#FNanchor_127\"\u003e\u003cspan class=\"label\"\u003e[100]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ealium\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003equemque\u003c/i\u003e] \u003ci lang=\"la\" xml:lang=\"la\"\u003equamvis\u003c/i\u003e Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealium quemque quamvis\u003c/i\u003e\r\nMSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equemque alium quamvis\u003c/i\u003e p; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealiquem, quamvis\u003c/i\u003e\r\nPearce, Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealium quamvis\u003c/i\u003e, Facciolati, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_128\" id=\"Footnote_128\" href=\"#FNanchor_128\"\u003e\u003cspan class=\"label\"\u003e[101]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet in patre et in filio\u003c/i\u003e A B b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet in patre et filio\u003c/i\u003e H a;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eet patre et filio\u003c/i\u003e L c. \u003ci lang=\"la\" xml:lang=\"la\"\u003eitemque\u003c/i\u003e B H\u003csup\u003e2\u003c/sup\u003e, Bt.\u003csup\u003e1\u003c/sup\u003e, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003eidemque\u003c/i\u003e\r\nA H\u003csup\u003e1\u003c/sup\u003e L a b c, Bt.\u003csup\u003e2\u003c/sup\u003e, Heine. \u003ci lang=\"la\" xml:lang=\"la\"\u003ein Q Mucio\u003c/i\u003e† \u003ci lang=\"la\" xml:lang=\"la\"\u003eMancia\u003c/i\u003e Heine, Bt.\u003csup\u003e2\u003c/sup\u003e;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ein q. mucio mantia\u003c/i\u003e B; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein q. mutio mancia\u003c/i\u003e H L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein q.\r\nmutio mantia\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003einque mucio mantia\u003c/i\u003e b; \u003ci lang=\"la\" xml:lang=\"la\"\u003einque mutio mantia\u003c/i\u003e\r\nA; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein q. muntio mantia\u003c/i\u003e p; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein Q. Mucio, Mancia\u003c/i\u003e Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_129\" id=\"Footnote_129\" href=\"#FNanchor_129\"\u003e\u003cspan class=\"label\"\u003e[102]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ene\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003enec\u003c/i\u003e c) \u003ci lang=\"la\" xml:lang=\"la\"\u003eXenocratem\u003c/i\u003e (-\u003ci lang=\"la\" xml:lang=\"la\"\u003en\u003c/i\u003e L c) … \u003ci lang=\"la\" xml:lang=\"la\"\u003ephilosophorum\u003c/i\u003e MSS.;\r\nbracketed by Heumann, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_130\" id=\"Footnote_130\" href=\"#FNanchor_130\"\u003e\u003cspan class=\"label\"\u003e[103]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003estudia nostra nostrae naturae regula\u003c/i\u003e Ernesti, Bt., Heine;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003estudia nostra nostra\u003c/i\u003e (corr. ex \u003ci lang=\"la\" xml:lang=\"la\"\u003enostri\u003c/i\u003e) \u003ci lang=\"la\" xml:lang=\"la\"\u003eregula\u003c/i\u003e A; \u003ci lang=\"la\" xml:lang=\"la\"\u003estudia nostrae\r\nregulae\u003c/i\u003e B; \u003ci lang=\"la\" xml:lang=\"la\"\u003estudia nostrae regulā\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003estudia nostra regula\u003c/i\u003e a;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003estudia\u003c/i\u003e (corr. in \u003ci lang=\"la\" xml:lang=\"la\"\u003estudii\u003c/i\u003e) \u003ci lang=\"la\" xml:lang=\"la\"\u003enostri regula\u003c/i\u003e b; \u003ci lang=\"la\" xml:lang=\"la\"\u003estudia nostra naturae\r\nregula\u003c/i\u003e L c, Nonius; \u003ci lang=\"la\" xml:lang=\"la\"\u003estudia nostrae naturae regula\u003c/i\u003e Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_131\" id=\"Footnote_131\" href=\"#FNanchor_131\"\u003e\u003cspan class=\"label\"\u003e[104]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecum\u003c/i\u003e Lambinus, Edd.; not in MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_132\" id=\"Footnote_132\" href=\"#FNanchor_132\"\u003e\u003cspan class=\"label\"\u003e[105]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003einnatus\u003c/i\u003e Bt., Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enotus\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_133\" id=\"Footnote_133\" href=\"#FNanchor_133\"\u003e\u003cspan class=\"label\"\u003e[106]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ealius in eadem causa non debeat\u003c/i\u003e L c p, Müller, Heine;\r\nnot in A B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealius non debeat\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealius\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003ein eadem causa\u003c/i\u003e]\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003enon debeat\u003c/i\u003e Bt., Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_134\" id=\"Footnote_134\" href=\"#FNanchor_134\"\u003e\u003cspan class=\"label\"\u003e[107]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet iocundum\u003c/i\u003e L c p; not in A B H a b; [\u003ci lang=\"la\" xml:lang=\"la\"\u003eet iucundum\u003c/i\u003e]\r\nBt., Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_135\" id=\"Footnote_135\" href=\"#FNanchor_135\"\u003e\u003cspan class=\"label\"\u003e[108]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eSuum\u003c/i\u003e Orelli; not in MSS.; but p has \u003ci lang=\"la\" xml:lang=\"la\"\u003eingenium suum\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_136\" id=\"Footnote_136\" href=\"#FNanchor_136\"\u003e\u003cspan class=\"label\"\u003e[109]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003etam\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003etam\u003c/i\u003e (i.e. \u003ci lang=\"la\" xml:lang=\"la\"\u003etamen\u003c/i\u003e) A B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_137\" id=\"Footnote_137\" href=\"#FNanchor_137\"\u003e\u003cspan class=\"label\"\u003e[110]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003enobilitas, h., divitiae\u003c/i\u003e Unger; \u003ci lang=\"la\" xml:lang=\"la\"\u003enobilitatem, h., divitias\u003c/i\u003e\r\nMSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_139\" id=\"Footnote_139\" href=\"#FNanchor_139\"\u003e\u003cspan class=\"label\"\u003e[111]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eii\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehii\u003c/i\u003e A H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehij\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehi\u003c/i\u003e B a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_140\" id=\"Footnote_140\" href=\"#FNanchor_140\"\u003e\u003cspan class=\"label\"\u003e[112]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eNam quod\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enamque\u003c/i\u003e A B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_141\" id=\"Footnote_141\" href=\"#FNanchor_141\"\u003e\u003cspan class=\"label\"\u003e[113]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eProdicus\u003c/i\u003e Manutius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eprodigus\u003c/i\u003e L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eprodigum\u003c/i\u003e B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_142\" id=\"Footnote_142\" href=\"#FNanchor_142\"\u003e\u003cspan class=\"label\"\u003e[114]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eitem\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eidem\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_143\" id=\"Footnote_143\" href=\"#FNanchor_143\"\u003e\u003cspan class=\"label\"\u003e[115]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esine\u003c/i\u003e Stuerenburg, Edd. plerique; \u003ci lang=\"la\" xml:lang=\"la\"\u003esive\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_144\" id=\"Footnote_144\" href=\"#FNanchor_144\"\u003e\u003cspan class=\"label\"\u003e[116]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcellenti\u003c/i\u003e L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcellente\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcellentis\u003c/i\u003e p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_145\" id=\"Footnote_145\" href=\"#FNanchor_145\"\u003e\u003cspan class=\"label\"\u003e[117]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eest ei rei\u003c/i\u003e Gruter, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest eius rei\u003c/i\u003e L c p; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest rei\u003c/i\u003e A B H\r\nb; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest ei\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_146\" id=\"Footnote_146\" href=\"#FNanchor_146\"\u003e\u003cspan class=\"label\"\u003e[118]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epossit\u003c/i\u003e J. M. Heusinger, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epossint\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_147\" id=\"Footnote_147\" href=\"#FNanchor_147\"\u003e\u003cspan class=\"label\"\u003e[119]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003esed\u003c/i\u003e b) \u003ci lang=\"la\" xml:lang=\"la\"\u003evitium\u003c/i\u003e A B H a b; [\u003ci lang=\"la\" xml:lang=\"la\"\u003eet vitium\u003c/i\u003e] Bt.\u003csup\u003e2\u003c/sup\u003e, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet vicium\u003c/i\u003e\r\nc; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet impium\u003c/i\u003e L p, Bt.\u003csup\u003e1\u003c/sup\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_148\" id=\"Footnote_148\" href=\"#FNanchor_148\"\u003e\u003cspan class=\"label\"\u003e[120]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esi ne in … nolent\u003c/i\u003e Stuerenburg, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esi in … nolint\u003c/i\u003e\r\nA B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003esi in … volent\u003c/i\u003e L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003esi in … non nolint\u003c/i\u003e Lambinus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_149\" id=\"Footnote_149\" href=\"#FNanchor_149\"\u003e\u003cspan class=\"label\"\u003e[121]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ede civium\u003c/i\u003e MSS.; [\u003ci lang=\"la\" xml:lang=\"la\"\u003ede civium\u003c/i\u003e] Hieron., Wolff, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_150\" id=\"Footnote_150\" href=\"#FNanchor_150\"\u003e\u003cspan class=\"label\"\u003e[122]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscribere\u003c/i\u003e Bt., Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003edescribere\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_151\" id=\"Footnote_151\" href=\"#FNanchor_151\"\u003e\u003cspan class=\"label\"\u003e[123]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eefferentem\u003c/i\u003e A H\u003csup\u003e1\u003c/sup\u003e L a b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eecferentem\u003c/i\u003e B H\u003csup\u003e2\u003c/sup\u003e, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_152\" id=\"Footnote_152\" href=\"#FNanchor_152\"\u003e\u003cspan class=\"label\"\u003e[124]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efoedum\u003c/i\u003e Klotz, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eformam\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpem\u003c/i\u003e\r\nL c, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_153\" id=\"Footnote_153\" href=\"#FNanchor_153\"\u003e\u003cspan class=\"label\"\u003e[125]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpe non est\u003c/i\u003e a, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon turpe est\u003c/i\u003e L; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon turpe\u003c/i\u003e (om. \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e)\r\nc; \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpe non turpe est\u003c/i\u003e A B H b (the first \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpe\u003c/i\u003e crossed out\r\nin A B).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_154\" id=\"Footnote_154\" href=\"#FNanchor_154\"\u003e\u003cspan class=\"label\"\u003e[126]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equae turpia\u003c/i\u003e B b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equae re turpia\u003c/i\u003e, L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003equae … autem\u003c/i\u003e\r\nom. H.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_155\" id=\"Footnote_155\" href=\"#FNanchor_155\"\u003e\u003cspan class=\"label\"\u003e[127]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equae turpia\u003c/i\u003e B H b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equae re turpia\u003c/i\u003e L c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_156\" id=\"Footnote_156\" href=\"#FNanchor_156\"\u003e\u003cspan class=\"label\"\u003e[128]\u003c/span\u003e\u003c/a\u003e\u003ci lang=\"la\" xml:lang=\"la\"\u003ere\u003c/i\u003e B H, Edd.; not in A L b c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_157\" id=\"Footnote_157\" href=\"#FNanchor_157\"\u003e\u003cspan class=\"label\"\u003e[129]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eineptiis non vacant\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003einepti non vacant offensione\u003c/i\u003e\r\nL c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_159\" id=\"Footnote_159\" href=\"#FNanchor_159\"\u003e\u003cspan class=\"label\"\u003e[130]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ein\u003c/i\u003e Edd.; not in MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_160\" id=\"Footnote_160\" href=\"#FNanchor_160\"\u003e\u003cspan class=\"label\"\u003e[131]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equae\u003c/i\u003e A\u003csup\u003e2\u003c/sup\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equoniam\u003c/i\u003e (per compend.) A\u003csup\u003e1\u003c/sup\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_161\" id=\"Footnote_161\" href=\"#FNanchor_161\"\u003e\u003cspan class=\"label\"\u003e[132]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eenim isdem\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003ehisdem\u003c/i\u003e B H) A B H b, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003eenim omnes\r\nisdem\u003c/i\u003e L c, most Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_162\" id=\"Footnote_162\" href=\"#FNanchor_162\"\u003e\u003cspan class=\"label\"\u003e[133]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emagnam autem partem\u003c/i\u003e Lambinus, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003emagna autem\r\nparte\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_164\" id=\"Footnote_164\" href=\"#FNanchor_164\"\u003e\u003cspan class=\"label\"\u003e[134]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eest usus\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet usus\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_165\" id=\"Footnote_165\" href=\"#FNanchor_165\"\u003e\u003cspan class=\"label\"\u003e[135]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e L c, Edd.; not in B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_166\" id=\"Footnote_166\" href=\"#FNanchor_166\"\u003e\u003cspan class=\"label\"\u003e[136]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efit\u003c/i\u003e Bt., Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e L (corr. ex \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e b), Müller,\r\nHeine; not in c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_167\" id=\"Footnote_167\" href=\"#FNanchor_167\"\u003e\u003cspan class=\"label\"\u003e[137]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eheu\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eei\u003c/i\u003e Schenkl.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_169\" id=\"Footnote_169\" href=\"#FNanchor_169\"\u003e\u003cspan class=\"label\"\u003e[138]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emediocritatemque\u003c/i\u003e: \u003ci lang=\"la\" xml:lang=\"la\"\u003eque\u003c/i\u003e italicized by Ed. but attested by\r\nB H L b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_170\" id=\"Footnote_170\" href=\"#FNanchor_170\"\u003e\u003cspan class=\"label\"\u003e[139]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ead liberalem speciem et dignitatem\u003c/i\u003e B H b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ead\r\nliberalitatem specie et dignitate\u003c/i\u003e L c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_171\" id=\"Footnote_171\" href=\"#FNanchor_171\"\u003e\u003cspan class=\"label\"\u003e[140]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emoderata\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003emoderanda\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_172\" id=\"Footnote_172\" href=\"#FNanchor_172\"\u003e\u003cspan class=\"label\"\u003e[141]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eoportunitate(m)\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_173\" id=\"Footnote_173\" href=\"#FNanchor_173\"\u003e\u003cspan class=\"label\"\u003e[142]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eoportunum\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_174\" id=\"Footnote_174\" href=\"#FNanchor_174\"\u003e\u003cspan class=\"label\"\u003e[143]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eoportunitatis\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_175\" id=\"Footnote_175\" href=\"#FNanchor_175\"\u003e\u003cspan class=\"label\"\u003e[144]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003econvivio digna\u003c/i\u003e B H a b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003econvivio dignum\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003econvivii\r\ndicta\u003c/i\u003e L p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_176\" id=\"Footnote_176\" href=\"#FNanchor_176\"\u003e\u003cspan class=\"label\"\u003e[145]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtqui\u003c/i\u003e Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eatque\u003c/i\u003e MSS., Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_177\" id=\"Footnote_177\" href=\"#FNanchor_177\"\u003e\u003cspan class=\"label\"\u003e[146]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_178\" id=\"Footnote_178\" href=\"#FNanchor_178\"\u003e\u003cspan class=\"label\"\u003e[147]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evidendum\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003evivendum\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_179\" id=\"Footnote_179\" href=\"#FNanchor_179\"\u003e\u003cspan class=\"label\"\u003e[148]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eanimadversores\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003eque\u003c/i\u003e] Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eanimadversoresque\u003c/i\u003e MSS.;\r\n*\u003ci lang=\"la\" xml:lang=\"la\"\u003eanimadversoresque\u003c/i\u003e Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eanimadversores\u003c/i\u003e Orelli, Müller,\r\nHeine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_180\" id=\"Footnote_180\" href=\"#FNanchor_180\"\u003e\u003cspan class=\"label\"\u003e[149]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ededeceat\u003c/i\u003e a c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edeceat\u003c/i\u003e H L b; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon deceat\u003c/i\u003e B. \u003ci lang=\"la\" xml:lang=\"la\"\u003ein illis\u003c/i\u003e\r\na Bt.\u003csup\u003e1\u003c/sup\u003e, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein illos\u003c/i\u003e B H b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eillos\u003c/i\u003e L, Bt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_181\" id=\"Footnote_181\" href=\"#FNanchor_181\"\u003e\u003cspan class=\"label\"\u003e[150]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet ab aliis\u003c/i\u003e a, Bt., Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ealiis\u003c/i\u003e B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet cum aliis\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet ex\r\naliis\u003c/i\u003e Unger, Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_182\" id=\"Footnote_182\" href=\"#FNanchor_182\"\u003e\u003cspan class=\"label\"\u003e[151]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esic ut\u003c/i\u003e L p, Nonius; not in B H b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_184\" id=\"Footnote_184\" href=\"#FNanchor_184\"\u003e\u003cspan class=\"label\"\u003e[152]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehomine libero\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehomine nihil libero\u003c/i\u003e B H L a b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_185\" id=\"Footnote_185\" href=\"#FNanchor_185\"\u003e\u003cspan class=\"label\"\u003e[153]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eillim\u003c/i\u003e B\u003csup\u003e1\u003c/sup\u003e, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eillum\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003eilla\u003c/i\u003e B\u003csup\u003e2\u003c/sup\u003e p; \u003ci lang=\"la\" xml:lang=\"la\"\u003eillinc\u003c/i\u003e a b c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eillic\u003c/i\u003e L.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_186\" id=\"Footnote_186\" href=\"#FNanchor_186\"\u003e\u003cspan class=\"label\"\u003e[154]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecopiis\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003equamvis\u003c/i\u003e] \u003ci lang=\"la\" xml:lang=\"la\"\u003eomnia\u003c/i\u003e, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecopiis quamvis omnia\u003c/i\u003e MSS.;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ecopiis omnia\u003c/i\u003e Lambinus, Bt., Müller, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_188\" id=\"Footnote_188\" href=\"#FNanchor_188\"\u003e\u003cspan class=\"label\"\u003e[155]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ere ipsa\u003c/i\u003e B H a b, Bt., Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ere ab se\u003c/i\u003e L c (i.e. \u003ci lang=\"la\" xml:lang=\"la\"\u003ereapse\u003c/i\u003e Orelli,\r\nMüller, Heine); \u003ci lang=\"la\" xml:lang=\"la\"\u003eab ipsa re\u003c/i\u003e p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_189\" id=\"Footnote_189\" href=\"#FNanchor_189\"\u003e\u003cspan class=\"label\"\u003e[156]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eutilitatem\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecaritatem\u003c/i\u003e L c p (affection).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_190\" id=\"Footnote_190\" href=\"#FNanchor_190\"\u003e\u003cspan class=\"label\"\u003e[157]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitandique\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003econgregandique\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_191\" id=\"Footnote_191\" href=\"#FNanchor_191\"\u003e\u003cspan class=\"label\"\u003e[158]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecommunitate\u003c/i\u003e p (per compendium), Bt.\u003csup\u003e2\u003c/sup\u003e, Müller, Heine;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ecomitate\u003c/i\u003e A B H L a b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_192\" id=\"Footnote_192\" href=\"#FNanchor_192\"\u003e\u003cspan class=\"label\"\u003e[159]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehoc\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehaec\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_193\" id=\"Footnote_193\" href=\"#FNanchor_193\"\u003e\u003cspan class=\"label\"\u003e[160]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eid\u003c/i\u003e a, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eut\u003c/i\u003e b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehoc\u003c/i\u003e B H L c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_194\" id=\"Footnote_194\" href=\"#FNanchor_194\"\u003e\u003cspan class=\"label\"\u003e[161]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eEtenim … prudenter\u003c/i\u003e bracketed by Unger.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_195\" id=\"Footnote_195\" href=\"#FNanchor_195\"\u003e\u003cspan class=\"label\"\u003e[162]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ein quo … maxime utile\u003c/i\u003e bracketed by Heumann, Facciolati,\r\nEdd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003etum ex … maxime utile\u003c/i\u003e not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_197\" id=\"Footnote_197\" href=\"#FNanchor_197\"\u003e\u003cspan class=\"label\"\u003e[163]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emolestias\u003c/i\u003e L c p, Nonius, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_198\" id=\"Footnote_198\" href=\"#FNanchor_198\"\u003e\u003cspan class=\"label\"\u003e[164]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003etemporibus\u003c/i\u003e Victorius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003etemporis\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003etempori\u003c/i\u003e\r\nL c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_199\" id=\"Footnote_199\" href=\"#FNanchor_199\"\u003e\u003cspan class=\"label\"\u003e[165]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eexpetunt\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexpetant\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexpectant\u003c/i\u003e B a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_200\" id=\"Footnote_200\" href=\"#FNanchor_200\"\u003e\u003cspan class=\"label\"\u003e[166]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edisputatur\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edisputantur\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_201\" id=\"Footnote_201\" href=\"#FNanchor_201\"\u003e\u003cspan class=\"label\"\u003e[167]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eposset\u003c/i\u003e a c; \u003ci lang=\"la\" xml:lang=\"la\"\u003epossit\u003c/i\u003e B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_203\" id=\"Footnote_203\" href=\"#FNanchor_203\"\u003e\u003cspan class=\"label\"\u003e[168]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehaec tria genera confusa\u003c/i\u003e B H a b, Bt.\u003csup\u003e2\u003c/sup\u003e, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehaec tria\r\ngenere confusa\u003c/i\u003e c, Bt.\u003csup\u003e1\u003c/sup\u003e, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehaec tria genera, re confusa\u003c/i\u003e\r\nJ. F. Heusinger.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_204\" id=\"Footnote_204\" href=\"#FNanchor_204\"\u003e\u003cspan class=\"label\"\u003e[169]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eQuicquid … sit utile\u003c/i\u003e bracketed by Unger, Bt.\u003csup\u003e2\u003c/sup\u003e, Müller,\r\nHeine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_206\" id=\"Footnote_206\" href=\"#FNanchor_206\"\u003e\u003cspan class=\"label\"\u003e[170]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ealia\u003c/i\u003e H\u003csup\u003e2\u003c/sup\u003e (inserted above the line) a, Edd.; not in B H\u003csup\u003e1\u003c/sup\u003e b;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003epartim\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_207\" id=\"Footnote_207\" href=\"#FNanchor_207\"\u003e\u003cspan class=\"label\"\u003e[171]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eapes\u003c/i\u003e MSS.; bracketed by Facciolati, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_208\" id=\"Footnote_208\" href=\"#FNanchor_208\"\u003e\u003cspan class=\"label\"\u003e[172]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e H, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e B L b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_209\" id=\"Footnote_209\" href=\"#FNanchor_209\"\u003e\u003cspan class=\"label\"\u003e[173]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esubveniri\u003c/i\u003e L c, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003esubvenire\u003c/i\u003e B H a b, Bt., Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_210\" id=\"Footnote_210\" href=\"#FNanchor_210\"\u003e\u003cspan class=\"label\"\u003e[174]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet, quae nocent\u003c/i\u003e Bt.\u003csup\u003e2\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet eae, quae nocent\u003c/i\u003e B H b, Bt.\u003csup\u003e1\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\r\nea quae nocent\u003c/i\u003e L; \u003ci lang=\"la\" xml:lang=\"la\"\u003eea quae nocent\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_211\" id=\"Footnote_211\" href=\"#FNanchor_211\"\u003e\u003cspan class=\"label\"\u003e[175]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equi … subveniretur\u003c/i\u003e Gernhard, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equi … subvenire\u003c/i\u003e\r\nB H; \u003ci lang=\"la\" xml:lang=\"la\"\u003equis … subveniret\u003c/i\u003e L c; \u003ci lang=\"la\" xml:lang=\"la\"\u003equid … subveniret\u003c/i\u003e a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_212\" id=\"Footnote_212\" href=\"#FNanchor_212\"\u003e\u003cspan class=\"label\"\u003e[176]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edistat\u003c/i\u003e L c p, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003edestitute\u003c/i\u003e B H a b, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_213\" id=\"Footnote_213\" href=\"#FNanchor_213\"\u003e\u003cspan class=\"label\"\u003e[177]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ediscriptio\u003c/i\u003e H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003edescriptio\u003c/i\u003e B a c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_214\" id=\"Footnote_214\" href=\"#FNanchor_214\"\u003e\u003cspan class=\"label\"\u003e[178]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emutuandisque facultatibus et commodandis\u003c/i\u003e Nonius,\r\nBt.\u003csup\u003e2\u003c/sup\u003e, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003emutandisque facultatibus et commodis\u003c/i\u003e MSS.,\r\nBt.\u003csup\u003e1\u003c/sup\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_215\" id=\"Footnote_215\" href=\"#FNanchor_215\"\u003e\u003cspan class=\"label\"\u003e[179]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ebello\u003c/i\u003e B H a b, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003ebelli\u003c/i\u003e L c p, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_216\" id=\"Footnote_216\" href=\"#FNanchor_216\"\u003e\u003cspan class=\"label\"\u003e[180]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eusu et\u003c/i\u003e L c p; not in B H a b; bracketed by Bt.\u003csup\u003e1\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_217\" id=\"Footnote_217\" href=\"#FNanchor_217\"\u003e\u003cspan class=\"label\"\u003e[181]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evirorum praestantium\u003c/i\u003e bracketed by Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_218\" id=\"Footnote_218\" href=\"#FNanchor_218\"\u003e\u003cspan class=\"label\"\u003e[182]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eeam\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eea\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_219\" id=\"Footnote_219\" href=\"#FNanchor_219\"\u003e\u003cspan class=\"label\"\u003e[183]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_220\" id=\"Footnote_220\" href=\"#FNanchor_220\"\u003e\u003cspan class=\"label\"\u003e[184]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epromissisque\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epromissionisque\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003epromissionibusque\u003c/i\u003e\r\nalii.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_221\" id=\"Footnote_221\" href=\"#FNanchor_221\"\u003e\u003cspan class=\"label\"\u003e[185]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eac paret cum maxime mortuo\u003c/i\u003e, Halm, Müller, Heine;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eparetque cum maxime mortuo\u003c/i\u003e c\u003csup\u003e1\u003c/sup\u003e, Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eparetque, c. m. m.\u003c/i\u003e L;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eapparet, cuius maxime mortui\u003c/i\u003e b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eapparet cuius maxime\r\nportui\u003c/i\u003e B H a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_222\" id=\"Footnote_222\" href=\"#FNanchor_222\"\u003e\u003cspan class=\"label\"\u003e[186]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evaleat\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003evalet\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_224\" id=\"Footnote_224\" href=\"#FNanchor_224\"\u003e\u003cspan class=\"label\"\u003e[187]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eut eris\u003c/i\u003e Baiter; \u003ci lang=\"la\" xml:lang=\"la\"\u003eut eriis\u003c/i\u003e B; \u003ci lang=\"la\" xml:lang=\"la\"\u003euteris\u003c/i\u003e L; \u003ci lang=\"la\" xml:lang=\"la\"\u003eutere hiis\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003eutere\r\niis\u003c/i\u003e b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eutere his\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003eutantur eis\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_225\" id=\"Footnote_225\" href=\"#FNanchor_225\"\u003e\u003cspan class=\"label\"\u003e[188]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H L a; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehiis\u003c/i\u003e b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_227\" id=\"Footnote_227\" href=\"#FNanchor_227\"\u003e\u003cspan class=\"label\"\u003e[189]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eP.\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eL.\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_228\" id=\"Footnote_228\" href=\"#FNanchor_228\"\u003e\u003cspan class=\"label\"\u003e[190]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eenim una\u003c/i\u003e Baiter; \u003ci lang=\"la\" xml:lang=\"la\"\u003eenim est una\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_229\" id=\"Footnote_229\" href=\"#FNanchor_229\"\u003e\u003cspan class=\"label\"\u003e[191]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eaeque\u003c/i\u003e Lund; \u003ci lang=\"la\" xml:lang=\"la\"\u003eeaque\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_232\" id=\"Footnote_232\" href=\"#FNanchor_232\"\u003e\u003cspan class=\"label\"\u003e[192]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet fidis\u003c/i\u003e MSS.; del. Facciolati, Pearce; [\u003ci lang=\"la\" xml:lang=\"la\"\u003eet fidis\u003c/i\u003e] Bt., Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_233\" id=\"Footnote_233\" href=\"#FNanchor_233\"\u003e\u003cspan class=\"label\"\u003e[193]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e B; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_234\" id=\"Footnote_234\" href=\"#FNanchor_234\"\u003e\u003cspan class=\"label\"\u003e[194]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eloquimur\u003c/i\u003e B; \u003ci lang=\"la\" xml:lang=\"la\"\u003eloquamur\u003c/i\u003e H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eloquemur\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_235\" id=\"Footnote_235\" href=\"#FNanchor_235\"\u003e\u003cspan class=\"label\"\u003e[195]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c; not in a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_236\" id=\"Footnote_236\" href=\"#FNanchor_236\"\u003e\u003cspan class=\"label\"\u003e[196]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_237\" id=\"Footnote_237\" href=\"#FNanchor_237\"\u003e\u003cspan class=\"label\"\u003e[197]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehaud contemnunt quidem\u003c/i\u003e b, Bt.\u003csup\u003e2\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003econtemnunt quidem\r\nnautiquam\u003c/i\u003e B H a p, Bt.\u003csup\u003e1\u003c/sup\u003e, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003econtemnunt quidem nequaquam\u003c/i\u003e\r\nc; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon contemnunt quidem\u003c/i\u003e Madvig, Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_238\" id=\"Footnote_238\" href=\"#FNanchor_238\"\u003e\u003cspan class=\"label\"\u003e[198]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e B, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_239\" id=\"Footnote_239\" href=\"#FNanchor_239\"\u003e\u003cspan class=\"label\"\u003e[199]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eii\u003c/i\u003e B b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehii\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehi\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehij\u003c/i\u003e, c. So § 37.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_240\" id=\"Footnote_240\" href=\"#FNanchor_240\"\u003e\u003cspan class=\"label\"\u003e[200]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emaioris partis animos\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003emaiores partis animi\u003c/i\u003e B;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003emaiores partes animi\u003c/i\u003e H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_241\" id=\"Footnote_241\" href=\"#FNanchor_241\"\u003e\u003cspan class=\"label\"\u003e[201]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003einiusti habebuntur\u003c/i\u003e B H b; bracketed by Facciolati, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_242\" id=\"Footnote_242\" href=\"#FNanchor_242\"\u003e\u003cspan class=\"label\"\u003e[202]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H a b, not in c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_243\" id=\"Footnote_243\" href=\"#FNanchor_243\"\u003e\u003cspan class=\"label\"\u003e[203]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003einops\u003c/i\u003e inferior MSS., Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein otio\u003c/i\u003e (i.e. \"at will\") B H\r\na b p; \u003ci lang=\"la\" xml:lang=\"la\"\u003einicio\u003c/i\u003e (= \u003ci lang=\"la\" xml:lang=\"la\"\u003einitio\u003c/i\u003e) c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_244\" id=\"Footnote_244\" href=\"#FNanchor_244\"\u003e\u003cspan class=\"label\"\u003e[204]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003einfimis\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003einfirmis\u003c/i\u003e B a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003einfirmos\u003c/i\u003e H.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_245\" id=\"Footnote_245\" href=\"#FNanchor_245\"\u003e\u003cspan class=\"label\"\u003e[205]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eretinebat\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epertinebat\u003c/i\u003e B H a p; \u003ci lang=\"la\" xml:lang=\"la\"\u003epertinebant\u003c/i\u003e b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_246\" id=\"Footnote_246\" href=\"#FNanchor_246\"\u003e\u003cspan class=\"label\"\u003e[206]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003everam gloriam\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003everam iustitiae gloriam\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_247\" id=\"Footnote_247\" href=\"#FNanchor_247\"\u003e\u003cspan class=\"label\"\u003e[207]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eii\u003c/i\u003e B, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehi\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehij\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_248\" id=\"Footnote_248\" href=\"#FNanchor_248\"\u003e\u003cspan class=\"label\"\u003e[208]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ealteri\u003c/i\u003e MSS.; om. Graevius, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_249\" id=\"Footnote_249\" href=\"#FNanchor_249\"\u003e\u003cspan class=\"label\"\u003e[209]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecum\u003c/i\u003e Victorius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003etum\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_250\" id=\"Footnote_250\" href=\"#FNanchor_250\"\u003e\u003cspan class=\"label\"\u003e[210]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet, qua\u003c/i\u003e Manutius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eex qua\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_252\" id=\"Footnote_252\" href=\"#FNanchor_252\"\u003e\u003cspan class=\"label\"\u003e[211]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eorationis\u003c/i\u003e MSS.,\r\nEd.; bracketed by Fleckeisen, Bt.\u003csup\u003e2\u003c/sup\u003e, Müller, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_253\" id=\"Footnote_253\" href=\"#FNanchor_253\"\u003e\u003cspan class=\"label\"\u003e[212]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eblande appellando sermone\u003c/i\u003e a c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eblando appellando\r\nsermone\u003c/i\u003e B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eblande appellando\u003c/i\u003e Gulielmus (with three\r\ninferior MSS.), Bt., Heine; [\u003ci lang=\"la\" xml:lang=\"la\"\u003esermone\u003c/i\u003e] Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_254\" id=\"Footnote_254\" href=\"#FNanchor_254\"\u003e\u003cspan class=\"label\"\u003e[213]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcitat\r\ngloriam\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcitat\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003egloriam\u003c/i\u003e] Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexcitat\u003c/i\u003e Lange.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_255\" id=\"Footnote_255\" href=\"#FNanchor_255\"\u003e\u003cspan class=\"label\"\u003e[214]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet apud populum\u003c/i\u003e c, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_257\" id=\"Footnote_257\" href=\"#FNanchor_257\"\u003e\u003cspan class=\"label\"\u003e[215]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emodo ne nefarium\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003emodo nefarium\u003c/i\u003e Nonius; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\r\nnefarium\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_258\" id=\"Footnote_258\" href=\"#FNanchor_258\"\u003e\u003cspan class=\"label\"\u003e[216]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ebeneficentia\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ebeneficientia\u003c/i\u003e MSS. (ubique).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_259\" id=\"Footnote_259\" href=\"#FNanchor_259\"\u003e\u003cspan class=\"label\"\u003e[217]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ein\u003c/i\u003e B H a b; not in L c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_260\" id=\"Footnote_260\" href=\"#FNanchor_260\"\u003e\u003cspan class=\"label\"\u003e[218]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eepistula\u003c/i\u003e H, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eepistola\u003c/i\u003e B L a b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_261\" id=\"Footnote_261\" href=\"#FNanchor_261\"\u003e\u003cspan class=\"label\"\u003e[219]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epraebitorem\u003c/i\u003e B H L b c p; \u003ci lang=\"la\" xml:lang=\"la\"\u003epraebitorem putant\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_262\" id=\"Footnote_262\" href=\"#FNanchor_262\"\u003e\u003cspan class=\"label\"\u003e[220]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esperent … praebitorem\u003c/i\u003e L c p, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_265\" id=\"Footnote_265\" href=\"#FNanchor_265\"\u003e\u003cspan class=\"label\"\u003e[221]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eAit enim\u003c/i\u003e Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eat hi\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003eat hii\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003eat ii\u003c/i\u003e B b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eat hij\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_266\" id=\"Footnote_266\" href=\"#FNanchor_266\"\u003e\u003cspan class=\"label\"\u003e[222]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogerentur\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogantur\u003c/i\u003e L c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_267\" id=\"Footnote_267\" href=\"#FNanchor_267\"\u003e\u003cspan class=\"label\"\u003e[223]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecapiatur\u003c/i\u003e Beier; not in MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_268\" id=\"Footnote_268\" href=\"#FNanchor_268\"\u003e\u003cspan class=\"label\"\u003e[224]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epostuletur\u003c/i\u003e B H a b, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003epostularetur\u003c/i\u003e L c p, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_269\" id=\"Footnote_269\" href=\"#FNanchor_269\"\u003e\u003cspan class=\"label\"\u003e[225]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eM.\u003c/i\u003e Orelli, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003e\u003cins class=\"corr\" title=\"Ma co\" id=\"C230\"\u003eMarco\u003c/ins\u003e\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_270\" id=\"Footnote_270\" href=\"#FNanchor_270\"\u003e\u003cspan class=\"label\"\u003e[226]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e H, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e B b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eis\u003c/i\u003e L.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_273\" id=\"Footnote_273\" href=\"#FNanchor_273\"\u003e\u003cspan class=\"label\"\u003e[227]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eergo\u003c/i\u003e B H a b, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003eego\u003c/i\u003e L c p, Lactantius, Bt., Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_274\" id=\"Footnote_274\" href=\"#FNanchor_274\"\u003e\u003cspan class=\"label\"\u003e[228]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003elonge\u003c/i\u003e L c p, Lactantius, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_275\" id=\"Footnote_275\" href=\"#FNanchor_275\"\u003e\u003cspan class=\"label\"\u003e[229]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edilabi\u003c/i\u003e L c, Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003edelabi\u003c/i\u003e B H a b, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_276\" id=\"Footnote_276\" href=\"#FNanchor_276\"\u003e\u003cspan class=\"label\"\u003e[230]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003econsilio iuvare\u003c/i\u003e MSS., Ed.; bracketed by Muther, Müller,\r\nHeine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_279\" id=\"Footnote_279\" href=\"#FNanchor_279\"\u003e\u003cspan class=\"label\"\u003e[231]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edicendi gravior facultas\u003c/i\u003e B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003egravior facultas\u003c/i\u003e L c p;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003edicendi\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003egravior\u003c/i\u003e] \u003ci lang=\"la\" xml:lang=\"la\"\u003efacultas\u003c/i\u003e Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edicendi facultas\u003c/i\u003e Lambinus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_280\" id=\"Footnote_280\" href=\"#FNanchor_280\"\u003e\u003cspan class=\"label\"\u003e[232]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehuic quoque ergo\u003c/i\u003e B H L b c, Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehuic ergo\u003c/i\u003e Facciolati;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ehuic\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003equoque\u003c/i\u003e] \u003ci lang=\"la\" xml:lang=\"la\"\u003eergo\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_281\" id=\"Footnote_281\" href=\"#FNanchor_281\"\u003e\u003cspan class=\"label\"\u003e[233]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ein toga dignitatis\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ein tota dignitatis\u003c/i\u003e B H b;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ein tota dignitate\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_282\" id=\"Footnote_282\" href=\"#FNanchor_282\"\u003e\u003cspan class=\"label\"\u003e[234]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evidebitur\u003c/i\u003e L c p, Edd.; not in B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_283\" id=\"Footnote_283\" href=\"#FNanchor_283\"\u003e\u003cspan class=\"label\"\u003e[235]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003egratiam … habere\u003c/i\u003e L c p, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_284\" id=\"Footnote_284\" href=\"#FNanchor_284\"\u003e\u003cspan class=\"label\"\u003e[236]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evero se\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003evero tuo se\u003c/i\u003e L c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_285\" id=\"Footnote_285\" href=\"#FNanchor_285\"\u003e\u003cspan class=\"label\"\u003e[237]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eputet\u003c/i\u003e Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eputat\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_286\" id=\"Footnote_286\" href=\"#FNanchor_286\"\u003e\u003cspan class=\"label\"\u003e[238]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esi\u003c/i\u003e L c p, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_287\" id=\"Footnote_287\" href=\"#FNanchor_287\"\u003e\u003cspan class=\"label\"\u003e[239]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eutentior\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003epotentior\u003c/i\u003e later MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eopulentior\u003c/i\u003e\r\none MS. (C. Lange), Lambinus, Bt.\u003csup\u003e2\u003c/sup\u003e, Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_288\" id=\"Footnote_288\" href=\"#FNanchor_288\"\u003e\u003cspan class=\"label\"\u003e[240]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epartim\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equae\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003eque\u003c/i\u003e = \u003ci lang=\"la\" xml:lang=\"la\"\u003equae\u003c/i\u003e H) \u003ci lang=\"la\" xml:lang=\"la\"\u003epartim\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_289\" id=\"Footnote_289\" href=\"#FNanchor_289\"\u003e\u003cspan class=\"label\"\u003e[241]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emalo enim\u003c/i\u003e B H L b p; \u003ci lang=\"la\" xml:lang=\"la\"\u003emalo enim alii\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003emalo enim\r\naliene\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003ealienae\u003c/i\u003e) c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_290\" id=\"Footnote_290\" href=\"#FNanchor_290\"\u003e\u003cspan class=\"label\"\u003e[242]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esunt\u003c/i\u003e B H b, Bt.\u003csup\u003e2\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003esunt ad victum\u003c/i\u003e L c p, Bt.\u003csup\u003e1\u003c/sup\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_291\" id=\"Footnote_291\" href=\"#FNanchor_291\"\u003e\u003cspan class=\"label\"\u003e[243]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edona accipere\u003c/i\u003e B H L a p c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eaccipere dona\u003c/i\u003e b, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_292\" id=\"Footnote_292\" href=\"#FNanchor_292\"\u003e\u003cspan class=\"label\"\u003e[244]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003etantum\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003eItalicum\u003c/i\u003e] Bake, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003etantum Italicum\u003c/i\u003e L c p;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003etantum Iliacum\u003c/i\u003e B H; \u003ci lang=\"la\" xml:lang=\"la\"\u003etanti militari cum\u003c/i\u003e b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_295\" id=\"Footnote_295\" href=\"#FNanchor_295\"\u003e\u003cspan class=\"label\"\u003e[245]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eabstinentiae\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esapientiae\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_296\" id=\"Footnote_296\" href=\"#FNanchor_296\"\u003e\u003cspan class=\"label\"\u003e[246]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epotitus\u003c/i\u003e J. F. Heusinger; \u003ci lang=\"la\" xml:lang=\"la\"\u003epotitus\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e] Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epotitus est\u003c/i\u003e\r\nMSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_297\" id=\"Footnote_297\" href=\"#FNanchor_297\"\u003e\u003cspan class=\"label\"\u003e[247]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eintulit\u003c/i\u003e B H b, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edetulit\u003c/i\u003e L c p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_299\" id=\"Footnote_299\" href=\"#FNanchor_299\"\u003e\u003cspan class=\"label\"\u003e[248]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eaccepit\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eaccipit\u003c/i\u003e B H a b p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_300\" id=\"Footnote_300\" href=\"#FNanchor_300\"\u003e\u003cspan class=\"label\"\u003e[249]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eAc\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eat\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_301\" id=\"Footnote_301\" href=\"#FNanchor_301\"\u003e\u003cspan class=\"label\"\u003e[250]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emalorum\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003emaiorum\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_302\" id=\"Footnote_302\" href=\"#FNanchor_302\"\u003e\u003cspan class=\"label\"\u003e[251]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eoppressisset\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epressisset\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_303\" id=\"Footnote_303\" href=\"#FNanchor_303\"\u003e\u003cspan class=\"label\"\u003e[252]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emoveri\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003emovere\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_304\" id=\"Footnote_304\" href=\"#FNanchor_304\"\u003e\u003cspan class=\"label\"\u003e[253]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecui\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equi\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_305\" id=\"Footnote_305\" href=\"#FNanchor_305\"\u003e\u003cspan class=\"label\"\u003e[254]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esubicere\u003c/i\u003e L c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esubiacere\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_306\" id=\"Footnote_306\" href=\"#FNanchor_306\"\u003e\u003cspan class=\"label\"\u003e[255]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitarat, ea\u003c/i\u003e B H a b, Bt.\u003csup\u003e2\u003c/sup\u003e, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecogitarat, cum ipsius\r\nintererat, tum ea\u003c/i\u003e c p, Bt.\u003csup\u003e1\u003c/sup\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_309\" id=\"Footnote_309\" href=\"#FNanchor_309\"\u003e\u003cspan class=\"label\"\u003e[256]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epersequentur\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003epersequuntur\u003c/i\u003e b, Bt.\u003csup\u003e2\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003epersecuntur\u003c/i\u003e B H p,\r\nBt.\u003csup\u003e1\u003c/sup\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_310\" id=\"Footnote_310\" href=\"#FNanchor_310\"\u003e\u003cspan class=\"label\"\u003e[257]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epraetermittendis voluptatibus\u003c/i\u003e MSS.; del. Heine, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_311\" id=\"Footnote_311\" href=\"#FNanchor_311\"\u003e\u003cspan class=\"label\"\u003e[258]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eSed … disputatum est\u003c/i\u003e transposed from § 90 by Unger,\r\nEdd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_312\" id=\"Footnote_312\" href=\"#FNanchor_312\"\u003e\u003cspan class=\"label\"\u003e[259]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evellem\u003c/i\u003e c p, Bt.\u003csup\u003e1\u003c/sup\u003e, Ed.; not in B H a b, Bt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_313\" id=\"Footnote_313\" href=\"#FNanchor_313\"\u003e\u003cspan class=\"label\"\u003e[260]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eIanum\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eianuae\u003c/i\u003e B H a b p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_314\" id=\"Footnote_314\" href=\"#FNanchor_314\"\u003e\u003cspan class=\"label\"\u003e[261]\u003c/span\u003e\u003c/a\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003eet … corporis\u003c/i\u003e] bracketed by Unger, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_315\" id=\"Footnote_315\" href=\"#FNanchor_315\"\u003e\u003cspan class=\"label\"\u003e[262]\u003c/span\u003e\u003c/a\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003ecum corporis … corporis viribus\u003c/i\u003e] bracketed by Unger,\r\nEdd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_316\" id=\"Footnote_316\" href=\"#FNanchor_316\"\u003e\u003cspan class=\"label\"\u003e[263]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equid tertium: \"Male pascere\"\u003c/i\u003e c p, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_317\" id=\"Footnote_317\" href=\"#FNanchor_317\"\u003e\u003cspan class=\"label\"\u003e[264]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eofficiorum genus.\u003c/i\u003e Here follows in MSS. \u003ci lang=\"la\" xml:lang=\"la\"\u003eSed toto … disputatum\r\nest\u003c/i\u003e transposed to \u003ca href=\"#II.87\"\u003e§ 87\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_318\" id=\"Footnote_318\" href=\"#FNanchor_318\"\u003e\u003cspan class=\"label\"\u003e[265]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eM.\u003c/i\u003e Nonius; \u003ci lang=\"la\" xml:lang=\"la\"\u003eMarce\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_319\" id=\"Footnote_319\" href=\"#FNanchor_319\"\u003e\u003cspan class=\"label\"\u003e[266]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ee\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ea\u003c/i\u003e a; not in B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_320\" id=\"Footnote_320\" href=\"#FNanchor_320\"\u003e\u003cspan class=\"label\"\u003e[267]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eex his ipsis\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eex his\u003c/i\u003e a; \u003ci lang=\"la\" xml:lang=\"la\"\u003eex ipsis\u003c/i\u003e B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_321\" id=\"Footnote_321\" href=\"#FNanchor_321\"\u003e\u003cspan class=\"label\"\u003e[268]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edebebat is\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edebeat\u003c/i\u003e B H b; \u003ci lang=\"la\" xml:lang=\"la\"\u003edebeat is\u003c/i\u003e corr. in\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003edebeat\u003c/i\u003e a.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_322\" id=\"Footnote_322\" href=\"#FNanchor_322\"\u003e\u003cspan class=\"label\"\u003e[269]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ea\u003c/i\u003e c, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_323\" id=\"Footnote_323\" href=\"#FNanchor_323\"\u003e\u003cspan class=\"label\"\u003e[270]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003euberior\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003euerior\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_324\" id=\"Footnote_324\" href=\"#FNanchor_324\"\u003e\u003cspan class=\"label\"\u003e[271]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eut, cum\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eut ne, cum\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_325\" id=\"Footnote_325\" href=\"#FNanchor_325\"\u003e\u003cspan class=\"label\"\u003e[272]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet non perfecisset\u003c/i\u003e MSS.; del. Muretus; bracketed by Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_326\" id=\"Footnote_326\" href=\"#FNanchor_326\"\u003e\u003cspan class=\"label\"\u003e[273]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtque\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eatqui\u003c/i\u003e Fleckeisen,\r\nBt.\u003csup\u003e2\u003c/sup\u003e, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_327\" id=\"Footnote_327\" href=\"#FNanchor_327\"\u003e\u003cspan class=\"label\"\u003e[274]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecompareant\u003c/i\u003e Anemoecius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecomparant\u003c/i\u003e B H a b;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eappareant\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecomparent\u003c/i\u003e p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_328\" id=\"Footnote_328\" href=\"#FNanchor_328\"\u003e\u003cspan class=\"label\"\u003e[275]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eidem\u003c/i\u003e Nonius, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eautem\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eitem\u003c/i\u003e c, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_329\" id=\"Footnote_329\" href=\"#FNanchor_329\"\u003e\u003cspan class=\"label\"\u003e[276]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Baiter, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_330\" id=\"Footnote_330\" href=\"#FNanchor_330\"\u003e\u003cspan class=\"label\"\u003e[277]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equi quidem\u003c/i\u003e many MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003equi idem\u003c/i\u003e B H a b c;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003equi\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003eidem\u003c/i\u003e] Bt.\u003csup\u003e2\u003c/sup\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_331\" id=\"Footnote_331\" href=\"#FNanchor_331\"\u003e\u003cspan class=\"label\"\u003e[278]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eaut Aristides\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003eAristidesve\u003c/i\u003e p)\r\nMSS., Lactantius; bracketed by J. M. Heusinger, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_332\" id=\"Footnote_332\" href=\"#FNanchor_332\"\u003e\u003cspan class=\"label\"\u003e[279]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehoc\u003c/i\u003e Lactantius, Edd., \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_335\" id=\"Footnote_335\" href=\"#FNanchor_335\"\u003e\u003cspan class=\"label\"\u003e[280]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e c, Bt.\u003csup\u003e2\u003c/sup\u003e, Müller; not in B H a b, Bt.\u003csup\u003e1\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_336\" id=\"Footnote_336\" href=\"#FNanchor_336\"\u003e\u003cspan class=\"label\"\u003e[281]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eesse\u003c/i\u003e c, Edd.; not in B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_337\" id=\"Footnote_337\" href=\"#FNanchor_337\"\u003e\u003cspan class=\"label\"\u003e[282]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eutilitatem secuta est\u003c/i\u003e MSS., Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eutilitatem;\r\nhonestatem utilitas secuta est\u003c/i\u003e Baiter, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_338\" id=\"Footnote_338\" href=\"#FNanchor_338\"\u003e\u003cspan class=\"label\"\u003e[283]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edisseruntur\u003c/i\u003e certain MSS., C. Lange and Fr. Fabricius,\r\nMüller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003edisserentur\u003c/i\u003e MSS., Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_339\" id=\"Footnote_339\" href=\"#FNanchor_339\"\u003e\u003cspan class=\"label\"\u003e[284]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e (\u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c) MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_340\" id=\"Footnote_340\" href=\"#FNanchor_340\"\u003e\u003cspan class=\"label\"\u003e[285]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet honestum … et utile\u003c/i\u003e Lambinus, Bt.\u003csup\u003e2\u003c/sup\u003e, Müller, Heine,\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eet honestum … aut utile\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eaut honestum … aut\r\nutile\u003c/i\u003e c, Bt.\u003csup\u003e1\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_341\" id=\"Footnote_341\" href=\"#FNanchor_341\"\u003e\u003cspan class=\"label\"\u003e[286]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eDetrahere … generis eiusdem\u003c/i\u003e MSS.; bracketed by\r\nBaiter, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_342\" id=\"Footnote_342\" href=\"#FNanchor_342\"\u003e\u003cspan class=\"label\"\u003e[287]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efugiendam\u003c/i\u003e b, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003efugienda\u003c/i\u003e B H a c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_343\" id=\"Footnote_343\" href=\"#FNanchor_343\"\u003e\u003cspan class=\"label\"\u003e[288]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esed\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_344\" id=\"Footnote_344\" href=\"#FNanchor_344\"\u003e\u003cspan class=\"label\"\u003e[289]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eii\u003c/i\u003e Bt., Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehi\u003c/i\u003e B a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehii\u003c/i\u003e H; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehij\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_345\" id=\"Footnote_345\" href=\"#FNanchor_345\"\u003e\u003cspan class=\"label\"\u003e[290]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equae vacent iustitia\u003c/i\u003e MSS., Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003equae vacent\r\niniustitia\u003c/i\u003e cod. Ubaldini, Bt.\u003csup\u003e1\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003equae non v. iustitia\u003c/i\u003e O.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_347\" id=\"Footnote_347\" href=\"#FNanchor_347\"\u003e\u003cspan class=\"label\"\u003e[291]\u003c/span\u003e\u003c/a\u003e Bracketed by Unger, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_348\" id=\"Footnote_348\" href=\"#FNanchor_348\"\u003e\u003cspan class=\"label\"\u003e[292]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehumanitatis corpore\u003c/i\u003e Muret, cod. Guelf., Ed., Bt., Heine;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ehumanitate corporis\u003c/i\u003e MSS., Müller; Unger strikes out\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ecorporis\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_349\" id=\"Footnote_349\" href=\"#FNanchor_349\"\u003e\u003cspan class=\"label\"\u003e[293]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esuperioribus … ex quibus\u003c/i\u003e Walker, Bt.\u003csup\u003e2\u003c/sup\u003e, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eex superioribus\r\n… quibus\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e; \u003ci lang=\"la\" xml:lang=\"la\"\u003esuperioribus … quibus\u003c/i\u003e, Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_352\" id=\"Footnote_352\" href=\"#FNanchor_352\"\u003e\u003cspan class=\"label\"\u003e[294]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eea … incidissent\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Heine, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eeam\u003c/i\u003e [repugnantiam] …\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eincidisset\u003c/i\u003e Unger, Bt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_353\" id=\"Footnote_353\" href=\"#FNanchor_353\"\u003e\u003cspan class=\"label\"\u003e[295]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evenerunt\u003c/i\u003e Manutius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003evenerint\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_355\" id=\"Footnote_355\" href=\"#FNanchor_355\"\u003e\u003cspan class=\"label\"\u003e[296]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ere utilitas et turp.\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ere utili turpitudo\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_356\" id=\"Footnote_356\" href=\"#FNanchor_356\"\u003e\u003cspan class=\"label\"\u003e[297]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003einvisitata\u003c/i\u003e B H\u003csup\u003e1\u003c/sup\u003e, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003einusitata\u003c/i\u003e H\u003csup\u003e2\u003c/sup\u003e a b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_357\" id=\"Footnote_357\" href=\"#FNanchor_357\"\u003e\u003cspan class=\"label\"\u003e[298]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eni(c)hilo\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enihil\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_358\" id=\"Footnote_358\" href=\"#FNanchor_358\"\u003e\u003cspan class=\"label\"\u003e[299]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epeccare … haberet\u003c/i\u003e MSS.; bracketed by Madv., Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_359\" id=\"Footnote_359\" href=\"#FNanchor_359\"\u003e\u003cspan class=\"label\"\u003e[300]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003enequaquam\u003c/i\u003e Manutius, Bt., Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003equamquam\u003c/i\u003e (and\r\nyet it is possible) MSS., Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_360\" id=\"Footnote_360\" href=\"#FNanchor_360\"\u003e\u003cspan class=\"label\"\u003e[301]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecausam\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ecausa\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_364\" id=\"Footnote_364\" href=\"#FNanchor_364\"\u003e\u003cspan class=\"label\"\u003e[302]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Bt., Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_365\" id=\"Footnote_365\" href=\"#FNanchor_365\"\u003e\u003cspan class=\"label\"\u003e[303]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equicum\u003c/i\u003e MSS., Bt., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003equocum\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_366\" id=\"Footnote_366\" href=\"#FNanchor_366\"\u003e\u003cspan class=\"label\"\u003e[304]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eerit\u003c/i\u003e Ed., Bt.\u003csup\u003e2\u003c/sup\u003e, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e Bt.\u003csup\u003e1\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_367\" id=\"Footnote_367\" href=\"#FNanchor_367\"\u003e\u003cspan class=\"label\"\u003e[305]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eadhibere\u003c/i\u003e B H a, Bt., Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehabere\u003c/i\u003e b c, Lact., Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_368\" id=\"Footnote_368\" href=\"#FNanchor_368\"\u003e\u003cspan class=\"label\"\u003e[306]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e Manubius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e MSS., Nonius.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_369\" id=\"Footnote_369\" href=\"#FNanchor_369\"\u003e\u003cspan class=\"label\"\u003e[307]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eXerxemque\u003c/i\u003e B H a b, Bt., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eXersenque\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eXersemque\u003c/i\u003e\r\nNonius, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_370\" id=\"Footnote_370\" href=\"#FNanchor_370\"\u003e\u003cspan class=\"label\"\u003e[308]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtqui\u003c/i\u003e Victorius, Fl., Bt.\u003csup\u003e2\u003c/sup\u003e, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtque\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_372\" id=\"Footnote_372\" href=\"#FNanchor_372\"\u003e\u003cspan class=\"label\"\u003e[309]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evilitas\u003c/i\u003e a, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eutilitas\u003c/i\u003e, B H b c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_373\" id=\"Footnote_373\" href=\"#FNanchor_373\"\u003e\u003cspan class=\"label\"\u003e[310]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eidem\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eid\u003c/i\u003e c, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_374\" id=\"Footnote_374\" href=\"#FNanchor_374\"\u003e\u003cspan class=\"label\"\u003e[311]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eimmo … est\u003c/i\u003e c, Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eimmo vero necesse est\u003c/i\u003e p;\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eimmo vero\u003c/i\u003e [\u003ci lang=\"la\" xml:lang=\"la\"\u003einquiet ille\u003c/i\u003e] \u003ci lang=\"la\" xml:lang=\"la\"\u003enecesse est\u003c/i\u003e Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_375\" id=\"Footnote_375\" href=\"#FNanchor_375\"\u003e\u003cspan class=\"label\"\u003e[312]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esint\u003c/i\u003e Bt.\u003csup\u003e1\u003c/sup\u003e, Ed., Heine; not in MSS., Bt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_376\" id=\"Footnote_376\" href=\"#FNanchor_376\"\u003e\u003cspan class=\"label\"\u003e[313]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esunt\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Heine, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e [dissensio] Unger, Bt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_377\" id=\"Footnote_377\" href=\"#FNanchor_377\"\u003e\u003cspan class=\"label\"\u003e[314]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eRhodios\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eRhodius\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_378\" id=\"Footnote_378\" href=\"#FNanchor_378\"\u003e\u003cspan class=\"label\"\u003e[315]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edictitabat\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edictabat\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_379\" id=\"Footnote_379\" href=\"#FNanchor_379\"\u003e\u003cspan class=\"label\"\u003e[316]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003etempori\u003c/i\u003e B H b, Bt.\u003csup\u003e1\u003c/sup\u003e, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003etempore\u003c/i\u003e a c; \u003ci lang=\"la\" xml:lang=\"la\"\u003etemperi\u003c/i\u003e Fl., Bt.\u003csup\u003e2\u003c/sup\u003e,\r\nHeine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_380\" id=\"Footnote_380\" href=\"#FNanchor_380\"\u003e\u003cspan class=\"label\"\u003e[317]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equaereretur\u003c/i\u003e Edd., with authority; \u003ci lang=\"la\" xml:lang=\"la\"\u003equaererem\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_381\" id=\"Footnote_381\" href=\"#FNanchor_381\"\u003e\u003cspan class=\"label\"\u003e[318]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtque\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtqui\u003c/i\u003e Manutius, Ed.,\r\nBt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_382\" id=\"Footnote_382\" href=\"#FNanchor_382\"\u003e\u003cspan class=\"label\"\u003e[319]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eut tutela\u003c/i\u003e MSS., Bt., Müller; \u003ci lang=\"la\" xml:lang=\"la\"\u003eut in tutela\u003c/i\u003e Heine, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_383\" id=\"Footnote_383\" href=\"#FNanchor_383\"\u003e\u003cspan class=\"label\"\u003e[320]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003enon illicitatorem\u003c/i\u003e c (\u003ci lang=\"la\" xml:lang=\"la\"\u003einl.\u003c/i\u003e) p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon licitatorem\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_385\" id=\"Footnote_385\" href=\"#FNanchor_385\"\u003e\u003cspan class=\"label\"\u003e[321]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehuic\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehuius\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_386\" id=\"Footnote_386\" href=\"#FNanchor_386\"\u003e\u003cspan class=\"label\"\u003e[322]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecerte\u003c/i\u003e Lamb., Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003erecte\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_387\" id=\"Footnote_387\" href=\"#FNanchor_387\"\u003e\u003cspan class=\"label\"\u003e[323]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eistum\u003c/i\u003e p c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eiustum\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_388\" id=\"Footnote_388\" href=\"#FNanchor_388\"\u003e\u003cspan class=\"label\"\u003e[324]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eesset\u003c/i\u003e p c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_389\" id=\"Footnote_389\" href=\"#FNanchor_389\"\u003e\u003cspan class=\"label\"\u003e[325]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eTi.\u003c/i\u003e Lange, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003etitum\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_390\" id=\"Footnote_390\" href=\"#FNanchor_390\"\u003e\u003cspan class=\"label\"\u003e[326]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evendidit\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eet vendidit\u003c/i\u003e p c.; Edd. omit.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_391\" id=\"Footnote_391\" href=\"#FNanchor_391\"\u003e\u003cspan class=\"label\"\u003e[327]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ecomprehendi\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eomnes comprehendi\u003c/i\u003e Bt., Heine.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_392\" id=\"Footnote_392\" href=\"#FNanchor_392\"\u003e\u003cspan class=\"label\"\u003e[328]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eserviebant\u003c/i\u003e Heus., Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esergio serviebant\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003esergio\r\nalii serviebant\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_393\" id=\"Footnote_393\" href=\"#FNanchor_393\"\u003e\u003cspan class=\"label\"\u003e[329]\u003c/span\u003e\u003c/a\u003e Bracketed by Unger, Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_394\" id=\"Footnote_394\" href=\"#FNanchor_394\"\u003e\u003cspan class=\"label\"\u003e[330]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehaec\u003c/i\u003e c. Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehoc\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_395\" id=\"Footnote_395\" href=\"#FNanchor_395\"\u003e\u003cspan class=\"label\"\u003e[331]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpem notam temporum nomen illorum\u003c/i\u003e H a (\u003ci lang=\"la\" xml:lang=\"la\"\u003eturpe\u003c/i\u003e) b,\r\nBt.; excl. \u003ci lang=\"la\" xml:lang=\"la\"\u003enomen illorum\u003c/i\u003e Victorius, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpe nomen illorum\r\ntemporum\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_396\" id=\"Footnote_396\" href=\"#FNanchor_396\"\u003e\u003cspan class=\"label\"\u003e[332]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epropulsat\u003c/i\u003e cod. Bern., O., Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epropulsat a suis\u003c/i\u003e Edd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_399\" id=\"Footnote_399\" href=\"#FNanchor_399\"\u003e\u003cspan class=\"label\"\u003e[333]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eC.\u003c/i\u003e Bt., Ed., Heine; not in MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_401\" id=\"Footnote_401\" href=\"#FNanchor_401\"\u003e\u003cspan class=\"label\"\u003e[334]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eet iam\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eetiam\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_402\" id=\"Footnote_402\" href=\"#FNanchor_402\"\u003e\u003cspan class=\"label\"\u003e[335]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eaut hunc\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eatque hunc\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_403\" id=\"Footnote_403\" href=\"#FNanchor_403\"\u003e\u003cspan class=\"label\"\u003e[336]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eea species forma\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eea specie forma\u003c/i\u003e c p; \u003ci lang=\"la\" xml:lang=\"la\"\u003eea forma\u003c/i\u003e,\r\nKlotz, Heine, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eea species\u003c/i\u003e, Bt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_406\" id=\"Footnote_406\" href=\"#FNanchor_406\"\u003e\u003cspan class=\"label\"\u003e[337]\u003c/span\u003e\u003c/a\u003e Bracketed by Ed., Heine, et al.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_407\" id=\"Footnote_407\" href=\"#FNanchor_407\"\u003e\u003cspan class=\"label\"\u003e[338]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efuerit quaeque\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003efuit\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_408\" id=\"Footnote_408\" href=\"#FNanchor_408\"\u003e\u003cspan class=\"label\"\u003e[339]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edirigenda\u003c/i\u003e MSS., Edd. plerique; \u003ci lang=\"la\" xml:lang=\"la\"\u003ederigenda\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_412\" id=\"Footnote_412\" href=\"#FNanchor_412\"\u003e\u003cspan class=\"label\"\u003e[340]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ebeni(e)voli\u003c/i\u003e Stürenbg.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ebenivoli sunt\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eboni sunt\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_413\" id=\"Footnote_413\" href=\"#FNanchor_413\"\u003e\u003cspan class=\"label\"\u003e[341]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epotenti\u003c/i\u003e Nonius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003epotente\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_414\" id=\"Footnote_414\" href=\"#FNanchor_414\"\u003e\u003cspan class=\"label\"\u003e[342]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equod\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equo\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_416\" id=\"Footnote_416\" href=\"#FNanchor_416\"\u003e\u003cspan class=\"label\"\u003e[343]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edirigit\u003c/i\u003e MSS., Edd. plerique; \u003ci lang=\"la\" xml:lang=\"la\"\u003ederigit\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_417\" id=\"Footnote_417\" href=\"#FNanchor_417\"\u003e\u003cspan class=\"label\"\u003e[344]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equam navigantem\u003c/i\u003e Heus., Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003equam si navigantem\u003c/i\u003e\r\nMSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_418\" id=\"Footnote_418\" href=\"#FNanchor_418\"\u003e\u003cspan class=\"label\"\u003e[345]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e c, Nonius; \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_419\" id=\"Footnote_419\" href=\"#FNanchor_419\"\u003e\u003cspan class=\"label\"\u003e[346]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esibine uterque\u003c/i\u003e Victorius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esibi neuter\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_420\" id=\"Footnote_420\" href=\"#FNanchor_420\"\u003e\u003cspan class=\"label\"\u003e[347]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esi cui\u003c/i\u003e c, Nonius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esicut\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_421\" id=\"Footnote_421\" href=\"#FNanchor_421\"\u003e\u003cspan class=\"label\"\u003e[348]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evinum\u003c/i\u003e c, Nonius, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003evenenum\u003c/i\u003e B H a b p.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_422\" id=\"Footnote_422\" href=\"#FNanchor_422\"\u003e\u003cspan class=\"label\"\u003e[349]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiterum eo\u003c/i\u003e Pearce, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eitem eo\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eitem tum\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_425\" id=\"Footnote_425\" href=\"#FNanchor_425\"\u003e\u003cspan class=\"label\"\u003e[350]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_426\" id=\"Footnote_426\" href=\"#FNanchor_426\"\u003e\u003cspan class=\"label\"\u003e[351]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtque\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e, Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003eAtqui\u003c/i\u003e Fl., Bt.\u003csup\u003e2\u003c/sup\u003e, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_427\" id=\"Footnote_427\" href=\"#FNanchor_427\"\u003e\u003cspan class=\"label\"\u003e[352]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equod\u003c/i\u003e Ed.; not in MSS., Bt., et al.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_428\" id=\"Footnote_428\" href=\"#FNanchor_428\"\u003e\u003cspan class=\"label\"\u003e[353]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efacias\u003c/i\u003e c, Bt., Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003efacies\u003c/i\u003e A B H a b, Müller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_429\" id=\"Footnote_429\" href=\"#FNanchor_429\"\u003e\u003cspan class=\"label\"\u003e[354]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003epercepset\u003c/i\u003e Bt., Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003epercepisset\u003c/i\u003e MSS.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eperspexet\u003c/i\u003e\r\nMüller.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_430\" id=\"Footnote_430\" href=\"#FNanchor_430\"\u003e\u003cspan class=\"label\"\u003e[355]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esacratae\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esacrata\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003esacratum\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_431\" id=\"Footnote_431\" href=\"#FNanchor_431\"\u003e\u003cspan class=\"label\"\u003e[356]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003enum\u003c/i\u003e A L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enam\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_434\" id=\"Footnote_434\" href=\"#FNanchor_434\"\u003e\u003cspan class=\"label\"\u003e[357]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eNum\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon\u003c/i\u003e MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_435\" id=\"Footnote_435\" href=\"#FNanchor_435\"\u003e\u003cspan class=\"label\"\u003e[358]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehabebat\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehabebit\u003c/i\u003e A B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_436\" id=\"Footnote_436\" href=\"#FNanchor_436\"\u003e\u003cspan class=\"label\"\u003e[359]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003efregistin\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003efregistine\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003efregisti\u003c/i\u003e L c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_439\" id=\"Footnote_439\" href=\"#FNanchor_439\"\u003e\u003cspan class=\"label\"\u003e[360]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003equaeque\u003c/i\u003e Forchhammer, Müller, Heine; not in MSS., Bt.,\r\nEd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_440\" id=\"Footnote_440\" href=\"#FNanchor_440\"\u003e\u003cspan class=\"label\"\u003e[361]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003enon modo non\u003c/i\u003e B H a; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon modo nos\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003enon modo\u003c/i\u003e L c p,\r\nEdd.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_441\" id=\"Footnote_441\" href=\"#FNanchor_441\"\u003e\u003cspan class=\"label\"\u003e[362]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003ehabet\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehabeat\u003c/i\u003e A B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_445\" id=\"Footnote_445\" href=\"#FNanchor_445\"\u003e\u003cspan class=\"label\"\u003e[363]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eEst … servanda\u003c/i\u003e bracketed by Unger, Bt.\u003csup\u003e2\u003c/sup\u003e, Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_446\" id=\"Footnote_446\" href=\"#FNanchor_446\"\u003e\u003cspan class=\"label\"\u003e[364]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esit\u003c/i\u003e Edd. plerique; \u003ci lang=\"la\" xml:lang=\"la\"\u003eest\u003c/i\u003e MSS., Bt.\u003csup\u003e1\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_447\" id=\"Footnote_447\" href=\"#FNanchor_447\"\u003e\u003cspan class=\"label\"\u003e[365]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eScite enim\u003c/i\u003e A L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003escit enim\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_448\" id=\"Footnote_448\" href=\"#FNanchor_448\"\u003e\u003cspan class=\"label\"\u003e[366]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evinctos\u003c/i\u003e A L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003evictos\u003c/i\u003e B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_452\" id=\"Footnote_452\" href=\"#FNanchor_452\"\u003e\u003cspan class=\"label\"\u003e[367]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eprimo luci\u003c/i\u003e Beier, Heine, Ed.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eprimo lucis\u003c/i\u003e c; \u003ci lang=\"la\" xml:lang=\"la\"\u003eprima luce\u003c/i\u003e\r\nA B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_453\" id=\"Footnote_453\" href=\"#FNanchor_453\"\u003e\u003cspan class=\"label\"\u003e[368]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eNovem … quam erat\u003c/i\u003e c, Bt.\u003csup\u003e1\u003c/sup\u003e, Ed.; om. A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eunum\r\nqui\u003c/i\u003e Unger, Bt.\u003csup\u003e2\u003c/sup\u003e\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_454\" id=\"Footnote_454\" href=\"#FNanchor_454\"\u003e\u003cspan class=\"label\"\u003e[369]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eastringit\u003c/i\u003e c p, Ed., Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003edistringit\u003c/i\u003e A B H a b, Unger,\r\nBt.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_455\" id=\"Footnote_455\" href=\"#FNanchor_455\"\u003e\u003cspan class=\"label\"\u003e[370]\u003c/span\u003e\u003c/a\u003e § 114 bracketed by Heus., Bt., as un-Ciceronian.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_456\" id=\"Footnote_456\" href=\"#FNanchor_456\"\u003e\u003cspan class=\"label\"\u003e[371]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eC.\u003c/i\u003e Heine, Ed.; not in MSS.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_457\" id=\"Footnote_457\" href=\"#FNanchor_457\"\u003e\u003cspan class=\"label\"\u003e[372]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eviris\u003c/i\u003e c p, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003everis\u003c/i\u003e A B H b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_458\" id=\"Footnote_458\" href=\"#FNanchor_458\"\u003e\u003cspan class=\"label\"\u003e[373]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003esicuti\u003c/i\u003e L c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003esicut id\u003c/i\u003e A B H a b.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_459\" id=\"Footnote_459\" href=\"#FNanchor_459\"\u003e\u003cspan class=\"label\"\u003e[374]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003edolore. Et\u003c/i\u003e Müller, Heine; \u003ci lang=\"la\" xml:lang=\"la\"\u003edolore: ut\u003c/i\u003e MSS., Bt.; \u003ci lang=\"la\" xml:lang=\"la\"\u003edolore.\r\nUt\u003c/i\u003e Ed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_460\" id=\"Footnote_460\" href=\"#FNanchor_460\"\u003e\u003cspan class=\"label\"\u003e[375]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eexpetantur\u003c/i\u003e A, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexpectantur\u003c/i\u003e B a; \u003ci lang=\"la\" xml:lang=\"la\"\u003eexspectantur\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_461\" id=\"Footnote_461\" href=\"#FNanchor_461\"\u003e\u003cspan class=\"label\"\u003e[376]\u003c/span\u003e\u003c/a\u003e Omitted by Muretus; bracketed by Heine, Ed., et al.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_462\" id=\"Footnote_462\" href=\"#FNanchor_462\"\u003e\u003cspan class=\"label\"\u003e[377]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003evidetur\u003c/i\u003e c, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003evideretur\u003c/i\u003e B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003eviderentur\u003c/i\u003e A.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_463\" id=\"Footnote_463\" href=\"#FNanchor_463\"\u003e\u003cspan class=\"label\"\u003e[378]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eiis\u003c/i\u003e Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehis\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003ehijs\u003c/i\u003e c.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_464\" id=\"Footnote_464\" href=\"#FNanchor_464\"\u003e\u003cspan class=\"label\"\u003e[379]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003emonitis\u003c/i\u003e Lambinus, Edd.; \u003ci lang=\"la\" xml:lang=\"la\"\u003emonumentis\u003c/i\u003e A B H a b; \u003ci lang=\"la\" xml:lang=\"la\"\u003emonimentis\u003c/i\u003e\r\nc.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_4\" id=\"Footnote_4\" href=\"#FNanchor_4\"\u003e\u003cspan class=\"label\"\u003e[A]\u003c/span\u003e\u003c/a\u003e Cicero is alluding to his Republic, Tusculan Disputations,\r\nTheories of the Supreme Good and Evil, The Nature of the\r\nGods, Academics, Hortensius, his essays on Friendship\r\n(Laelius), Old Age (Cato), Fate, Divination, etc. (15 in all).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_12\" id=\"Footnote_12\" href=\"#FNanchor_12\"\u003e\u003cspan class=\"label\"\u003e[B]\u003c/span\u003e\u003c/a\u003e Cicero\u0027s technical terms are difficult because he has to\r\ninvent them to translate Greek that is perfectly simple:\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci lang=\"la\" xml:lang=\"la\"\u003erectum\u003c/i\u003e is \u0027right,\u0027 i.e. perfect, absolute. Its opposite is\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003emedium\u003c/i\u003e, \u0027mean,\u0027 i.e. intermediate, falling short of the \u0027absolute\u0027\r\nand occupying a middle ground; common; ordinary.\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci lang=\"la\" xml:lang=\"la\"\u003ehonestum\u003c/i\u003e is \u0027morally right\u0027; as a noun, \u0027moral goodness\u0027\r\n(= \u003ci lang=\"la\" xml:lang=\"la\"\u003ehonestas\u003c/i\u003e); its opposite is \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpe\u003c/i\u003e, \u0027morally wrong.\u0027\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci lang=\"la\" xml:lang=\"la\"\u003ehonestas\u003c/i\u003e is \u0027moral rectitude,\u0027\u0026mdash;\u0027moral goodness\u0027; \u0027morality\u0027;\r\nits opposite \u003ci lang=\"la\" xml:lang=\"la\"\u003eturpitudo\u003c/i\u003e, \u0027moral wrong,\u0027 \u0027immorality.\u0027\u003c/p\u003e\r\n\r\n\u003cp\u003e\u003ci lang=\"la\" xml:lang=\"la\"\u003ehonestus\u003c/i\u003e, on the other hand, is always \u0027honourable\u0027; and\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003ehonores\u003c/i\u003e are always \u0027offices of honour.\u0027\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_14\" id=\"Footnote_14\" href=\"#FNanchor_14\"\u003e\u003cspan class=\"label\"\u003e[C]\u003c/span\u003e\u003c/a\u003e For Panaetius was a Stoic, and the Stoics did not admit\r\nthat there were any degrees of right or wrong.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_19\" id=\"Footnote_19\" href=\"#FNanchor_19\"\u003e\u003cspan class=\"label\"\u003e[D]\u003c/span\u003e\u003c/a\u003e Cicero plays on the double meaning of \u003ci lang=\"la\" xml:lang=\"la\"\u003ehonestum\u003c/i\u003e: (1)\r\n\u0027moral goodness,\u0027 and (2) \u0027honourable,\u0027 \u0027distinguished,\u0027\r\netc.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_27\" id=\"Footnote_27\" href=\"#FNanchor_27\"\u003e\u003cspan class=\"label\"\u003e[E]\u003c/span\u003e\u003c/a\u003e Of course, \u0027good faith\u0027 and \u0027made good\u0027 have just as\r\nlittle etymological connection as \u003ci lang=\"la\" xml:lang=\"la\"\u003efiat\u003c/i\u003e and \u003ci lang=\"la\" xml:lang=\"la\"\u003efidem\u003c/i\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_35\" id=\"Footnote_35\" href=\"#FNanchor_35\"\u003e\u003cspan class=\"label\"\u003e[F]\u003c/span\u003e\u003c/a\u003e The three wishes were: (1) safe return from Hades;\r\n(2) escape from the Labyrinth; (3) the death of Hippolytus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_36\" id=\"Footnote_36\" href=\"#FNanchor_36\"\u003e\u003cspan class=\"label\"\u003e[G]\u003c/span\u003e\u003c/a\u003e Each praetor, at his inauguration, announced publicly\r\nthe principles and policies that should guide him in the\r\nadministration of his office. These were the source of the\r\n\u003ci lang=\"la\" xml:lang=\"la\"\u003eIus Praetorium\u003c/i\u003e, which explained and supplemented the\r\ncommon law (\u003ci lang=\"la\" xml:lang=\"la\"\u003eIus Civile\u003c/i\u003e) and even modified its ancient\r\nrigour so as to conform with a more advanced public sentiment,\r\nand form a most valuable part of the body of Roman\r\nLaw.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_37\" id=\"Footnote_37\" href=\"#FNanchor_37\"\u003e\u003cspan class=\"label\"\u003e[H]\u003c/span\u003e\u003c/a\u003e This story is told of Cleomenes, King of Sparta (520-491\r\n\u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e), in the war with Argos. (Plutarch, Apophth.\r\nLacon. 223 A.)\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_41\" id=\"Footnote_41\" href=\"#FNanchor_41\"\u003e\u003cspan class=\"label\"\u003e[I]\u003c/span\u003e\u003c/a\u003e Lucius Aemilius Paulus (\u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 168).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_56\" id=\"Footnote_56\" href=\"#FNanchor_56\"\u003e\u003cspan class=\"label\"\u003e[J]\u003c/span\u003e\u003c/a\u003e κοινὰ τὰ (τῶν) φίλων (Plato, Phaedr. 279 C; Aristotle,\r\nEth. VIII, 11).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_61\" id=\"Footnote_61\" href=\"#FNanchor_61\"\u003e\u003cspan class=\"label\"\u003e[K]\u003c/span\u003e\u003c/a\u003e Antony and his associates.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_62\" id=\"Footnote_62\" href=\"#FNanchor_62\"\u003e\u003cspan class=\"label\"\u003e[L]\u003c/span\u003e\u003c/a\u003e Caesar, Clodius, Catiline.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_69\" id=\"Footnote_69\" href=\"#FNanchor_69\"\u003e\u003cspan class=\"label\"\u003e[M]\u003c/span\u003e\u003c/a\u003e Cloelia (see \u003ca href=\"#Cloelia\"\u003eIndex\u003c/a\u003e).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_77\" id=\"Footnote_77\" href=\"#FNanchor_77\"\u003e\u003cspan class=\"label\"\u003e[N]\u003c/span\u003e\u003c/a\u003e As Cicero did at the expiration of his consulship.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_78\" id=\"Footnote_78\" href=\"#FNanchor_78\"\u003e\u003cspan class=\"label\"\u003e[O]\u003c/span\u003e\u003c/a\u003e As Sulla did in his dictatorship. The contrast to Caesar\r\nis the more striking for Cicero\u0027s not mentioning it.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_80\" id=\"Footnote_80\" href=\"#FNanchor_80\"\u003e\u003cspan class=\"label\"\u003e[P]\u003c/span\u003e\u003c/a\u003e e.g. Plato, Aristotle, Zeno, Pythagoras, Anaxagoras.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_81\" id=\"Footnote_81\" href=\"#FNanchor_81\"\u003e\u003cspan class=\"label\"\u003e[Q]\u003c/span\u003e\u003c/a\u003e Such as Cicero\u0027s friend, Atticus, and Marcus Piso.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_87\" id=\"Footnote_87\" href=\"#FNanchor_87\"\u003e\u003cspan class=\"label\"\u003e[R]\u003c/span\u003e\u003c/a\u003e The praises of Cicero for his overthrow of the conspiracy\r\nof Catiline.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_88\" id=\"Footnote_88\" href=\"#FNanchor_88\"\u003e\u003cspan class=\"label\"\u003e[S]\u003c/span\u003e\u003c/a\u003e The laurels of the triumphant general.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_93\" id=\"Footnote_93\" href=\"#FNanchor_93\"\u003e\u003cspan class=\"label\"\u003e[T]\u003c/span\u003e\u003c/a\u003e Such as the esteem and good-will of fellow-citizens;\r\nlife, liberty, and the pursuit of happiness; the existence of\r\nthe state and all the advantages it brings.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_97\" id=\"Footnote_97\" href=\"#FNanchor_97\"\u003e\u003cspan class=\"label\"\u003e[U]\u003c/span\u003e\u003c/a\u003e Sacrificing public interests to personal glory.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_98\" id=\"Footnote_98\" href=\"#FNanchor_98\"\u003e\u003cspan class=\"label\"\u003e[V]\u003c/span\u003e\u003c/a\u003e From the death of Pericles on.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_99\" id=\"Footnote_99\" href=\"#FNanchor_99\"\u003e\u003cspan class=\"label\"\u003e[W]\u003c/span\u003e\u003c/a\u003e Such as the conspiracy of Catiline.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_100\" id=\"Footnote_100\" href=\"#FNanchor_100\"\u003e\u003cspan class=\"label\"\u003e[X]\u003c/span\u003e\u003c/a\u003e The civil wars of Marius and Sulla, Caesar and\r\nPompey.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_103\" id=\"Footnote_103\" href=\"#FNanchor_103\"\u003e\u003cspan class=\"label\"\u003e[Y]\u003c/span\u003e\u003c/a\u003e The quality elsewhere expressed by Cicero with βαθύτης\u0026mdash;\u0027depth,\u0027\r\n\u0027reserve,\u0027 the art of concealing and controlling\r\none\u0027s feelings under an outward serenity of manner.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_111\" id=\"Footnote_111\" href=\"#FNanchor_111\"\u003e\u003cspan class=\"label\"\u003e[Z]\u003c/span\u003e\u003c/a\u003e \u003ca href=\"#I.70\"\u003e§ 70\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_113\" id=\"Footnote_113\" href=\"#FNanchor_113\"\u003e\u003cspan class=\"label\"\u003e[AA]\u003c/span\u003e\u003c/a\u003e \u003ci lang=\"la\" xml:lang=\"la\"\u003eDecorum\u003c/i\u003e Cicero\u0027s attempt to translate πρέπον, means\r\nan appreciation of the fitness of things, propriety in inward\r\nfeeling or outward appearance, in speech, behaviour, dress,\r\netc. \u003ci lang=\"la\" xml:lang=\"la\"\u003eDecorum\u003c/i\u003e is as difficult to translate into English as\r\nπρέπον is to reproduce in Latin; as an adjective, it is here\r\nrendered by \u0027proper,\u0027 as a noun, by \u0027propriety.\u0027\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_138\" id=\"Footnote_138\" href=\"#FNanchor_138\"\u003e\u003cspan class=\"label\"\u003e[AB]\u003c/span\u003e\u003c/a\u003e The universal and the individual; \u003ca href=\"#I.107\"\u003e§ 107\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_158\" id=\"Footnote_158\" href=\"#FNanchor_158\"\u003e\u003cspan class=\"label\"\u003e[AC]\u003c/span\u003e\u003c/a\u003e The Greek palaestra, a public school of wrestling and\r\nathletics, adopted by the Romans became a place of exercise\r\nwhere the youth were trained in gestures and attitudes,\r\na nursery of foppish manners.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_163\" id=\"Footnote_163\" href=\"#FNanchor_163\"\u003e\u003cspan class=\"label\"\u003e[AD]\u003c/span\u003e\u003c/a\u003e Like Pyrgopolinices in the \u003ci lang=\"la\" xml:lang=\"la\"\u003eMiles Gloriosus\u003c/i\u003e of Plautus,\r\nor Thraso in the \u003ci lang=\"la\" xml:lang=\"la\"\u003eEunuchus\u003c/i\u003e of Terence.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_168\" id=\"Footnote_168\" href=\"#FNanchor_168\"\u003e\u003cspan class=\"label\"\u003e[AE]\u003c/span\u003e\u003c/a\u003e Members of Caesar\u0027s party were now occupying the\r\nhouses that had been the homes of Pompey\u0027s friends.\r\nAntony, for example, lived in Pompey\u0027s house.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_183\" id=\"Footnote_183\" href=\"#FNanchor_183\"\u003e\u003cspan class=\"label\"\u003e[AF]\u003c/span\u003e\u003c/a\u003e The \u003ci lang=\"la\" xml:lang=\"la\"\u003eludus talarius\u003c/i\u003e was a kind of low variety show, with\r\nloose songs and dances and bad music.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_187\" id=\"Footnote_187\" href=\"#FNanchor_187\"\u003e\u003cspan class=\"label\"\u003e[AG]\u003c/span\u003e\u003c/a\u003e Cicero is guilty of a curious fallacy. If it follows from\r\nhis premises, (1) some one virtue is the highest virtue, and\r\n(2) the duties derived from the highest virtue are the highest\r\nduties, and if (3) wisdom is the highest virtue, then it can\r\nonly follow that the duties derived from wisdom are the highest\r\nduties. But Cicero throws in a fourth premise that the\r\n\"bonds of union between gods and men and the relations of\r\nman to man\" are derived from wisdom, and therewith sidetracks\r\nwisdom and gives the duties derived from the social\r\ninstinct the place from which wisdom has been shunted.\u003c/p\u003e\r\n\u003cp\u003eCicero could not refrain from introducing a bit of\r\ntheoretical speculation that has no value for his practical\r\nposition\u0026mdash;it actually prejudices it and confuses the reader.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_196\" id=\"Footnote_196\" href=\"#FNanchor_196\"\u003e\u003cspan class=\"label\"\u003e[AH]\u003c/span\u003e\u003c/a\u003e Such as Pompey, Cato, Hortensius, and Piso.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_202\" id=\"Footnote_202\" href=\"#FNanchor_202\"\u003e\u003cspan class=\"label\"\u003e[AI]\u003c/span\u003e\u003c/a\u003e Aristotle and Theophrastus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_205\" id=\"Footnote_205\" href=\"#FNanchor_205\"\u003e\u003cspan class=\"label\"\u003e[AJ]\u003c/span\u003e\u003c/a\u003e That is, they make a false distinction between (1) moral\r\nrectitude that is at the same time expedient; (2) moral\r\nrectitude that is (apparently) not expedient; and (3) the\r\nexpedient that is (apparently) not morally right.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_223\" id=\"Footnote_223\" href=\"#FNanchor_223\"\u003e\u003cspan class=\"label\"\u003e[AK]\u003c/span\u003e\u003c/a\u003e Julius Caesar.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_226\" id=\"Footnote_226\" href=\"#FNanchor_226\"\u003e\u003cspan class=\"label\"\u003e[AL]\u003c/span\u003e\u003c/a\u003e The Romans were accustomed to set up a spear as a\r\nsign of an auction-sale\u0026mdash;a symbol derived from the sale of\r\nbooty taken in war.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_230\" id=\"Footnote_230\" href=\"#FNanchor_230\"\u003e\u003cspan class=\"label\"\u003e[AM]\u003c/span\u003e\u003c/a\u003e Now lost, though they were still known to Petrarch.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_231\" id=\"Footnote_231\" href=\"#FNanchor_231\"\u003e\u003cspan class=\"label\"\u003e[AN]\u003c/span\u003e\u003c/a\u003e Cicero means by \"kind services\" the services of the\r\nlawyer; he was forbidden by law to accept a fee; his\r\nservices, if he contributed them, were \"acts of kindness.\"\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_251\" id=\"Footnote_251\" href=\"#FNanchor_251\"\u003e\u003cspan class=\"label\"\u003e[AO]\u003c/span\u003e\u003c/a\u003e At the age of 21 Crassus conducted the case against\r\nGaius Papirius Carbo, a former supporter of the Gracchi.\r\nThe prosecution was so ably conducted that Carbo committed\r\nsuicide to escape certain condemnation.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_256\" id=\"Footnote_256\" href=\"#FNanchor_256\"\u003e\u003cspan class=\"label\"\u003e[AP]\u003c/span\u003e\u003c/a\u003e A \"capital charge\" meant to the Roman a charge endangering\r\na person\u0027s \u003ci lang=\"la\" xml:lang=\"la\"\u003ecaput\u003c/i\u003e, or civil status. A conviction\r\non such a charge resulted in his civil degradation and the\r\nloss of his privileges as a Roman citizen.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_263\" id=\"Footnote_263\" href=\"#FNanchor_263\"\u003e\u003cspan class=\"label\"\u003e[AQ]\u003c/span\u003e\u003c/a\u003e Julius Caesar was a striking example of this.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_264\" id=\"Footnote_264\" href=\"#FNanchor_264\"\u003e\u003cspan class=\"label\"\u003e[AR]\u003c/span\u003e\u003c/a\u003e Cicero evidently had in mind such instances as Sulla,\r\nCaesar, Antony, and Catiline\u0026mdash;\u003ci lang=\"la\" xml:lang=\"la\"\u003ealieni appetens, sui profusus\u003c/i\u003e\r\n(Sall., Cat. V).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_271\" id=\"Footnote_271\" href=\"#FNanchor_271\"\u003e\u003cspan class=\"label\"\u003e[AS]\u003c/span\u003e\u003c/a\u003e The \u003ci lang=\"la\" xml:lang=\"la\"\u003eas\u003c/i\u003e was a copper coin worth somewhat less than a\r\npenny. Selling grain to the people at such a price was\r\npractically giving it away to purchase their good-will.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_272\" id=\"Footnote_272\" href=\"#FNanchor_272\"\u003e\u003cspan class=\"label\"\u003e[AT]\u003c/span\u003e\u003c/a\u003e The saving clause is added, because Cicero never filled\r\nthe office of Censor.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_277\" id=\"Footnote_277\" href=\"#FNanchor_277\"\u003e\u003cspan class=\"label\"\u003e[AU]\u003c/span\u003e\u003c/a\u003e Acts of kindness and personal service mean to Cicero\r\nthroughout this discussion the services of the lawyer, which\r\nwere voluntary and gratis.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_278\" id=\"Footnote_278\" href=\"#FNanchor_278\"\u003e\u003cspan class=\"label\"\u003e[AV]\u003c/span\u003e\u003c/a\u003e This eminent jurist was Servius Sulpicius Lemonia\r\nRufus, a close friend of Cicero, author of the well-known\r\nletter of condolence to Cicero on the death of his daughter\r\nTullia.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_293\" id=\"Footnote_293\" href=\"#FNanchor_293\"\u003e\u003cspan class=\"label\"\u003e[AW]\u003c/span\u003e\u003c/a\u003e The Italian or Social War, \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 100-88.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_294\" id=\"Footnote_294\" href=\"#FNanchor_294\"\u003e\u003cspan class=\"label\"\u003e[AX]\u003c/span\u003e\u003c/a\u003e During the dictatorships of Sulla and Caesar.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_298\" id=\"Footnote_298\" href=\"#FNanchor_298\"\u003e\u003cspan class=\"label\"\u003e[AY]\u003c/span\u003e\u003c/a\u003e Nearly two million pounds sterling.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_307\" id=\"Footnote_307\" href=\"#FNanchor_307\"\u003e\u003cspan class=\"label\"\u003e[AZ]\u003c/span\u003e\u003c/a\u003e An assumed appeal to one of Caesar\u0027s edicts.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_308\" id=\"Footnote_308\" href=\"#FNanchor_308\"\u003e\u003cspan class=\"label\"\u003e[BA]\u003c/span\u003e\u003c/a\u003e Caesar, it seems, had had some part in the schemes of\r\nCatiline in \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 63 and possibly in the plot of \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 66-65. When\r\nhis conquests in Gaul had freed him from his debts and\r\nmade him rich, his party, with his consent, passed (\u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 49)\r\nthe obnoxious legislation here referred to\u0026mdash;that all interest\r\nin arrears should be remitted, and that that which had been\r\npaid should be deducted from the principal.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_333\" id=\"Footnote_333\" href=\"#FNanchor_333\"\u003e\u003cspan class=\"label\"\u003e[BB]\u003c/span\u003e\u003c/a\u003e See note on \u003ca href=\"#Footnote_12\"\u003eI, 8\u003c/a\u003e.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_334\" id=\"Footnote_334\" href=\"#FNanchor_334\"\u003e\u003cspan class=\"label\"\u003e[BC]\u003c/span\u003e\u003c/a\u003e I.e., fills all the requirements of absolute perfection\u0026mdash;an\r\nallusion to the Pythagorean doctrine that specific numbers\r\nstand for perfection of specific kinds; \"absolute duty\"\r\ncombines them all.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_346\" id=\"Footnote_346\" href=\"#FNanchor_346\"\u003e\u003cspan class=\"label\"\u003e[BD]\u003c/span\u003e\u003c/a\u003e I.e., there are no circumstances of loss or gain that can\r\nwarrant a violation of justice.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_350\" id=\"Footnote_350\" href=\"#FNanchor_350\"\u003e\u003cspan class=\"label\"\u003e[BE]\u003c/span\u003e\u003c/a\u003e As a Peripatetic, Cratippus insisted that there was\r\n\u003cem\u003enatural\u003c/em\u003e good as well as \u003cem\u003emoral\u003c/em\u003e good; thus health, honour,\r\netc., were good and worth seeking for their own sake,\r\nthough in less degree than virtue. But the Stoics (and\r\nCicero is now speaking as a Stoic) called all those other\r\nblessings not \"good\" nor \"worth seeking for their own\r\nsake,\" but \"indifferent.\"\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_351\" id=\"Footnote_351\" href=\"#FNanchor_351\"\u003e\u003cspan class=\"label\"\u003e[BF]\u003c/span\u003e\u003c/a\u003e With this he waves aside, without even the honour of\r\nmentioning them, the Epicureans, Cyrenaics, etc.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_354\" id=\"Footnote_354\" href=\"#FNanchor_354\"\u003e\u003cspan class=\"label\"\u003e[BG]\u003c/span\u003e\u003c/a\u003e Because he was a Stoic.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_361\" id=\"Footnote_361\" href=\"#FNanchor_361\"\u003e\u003cspan class=\"label\"\u003e[BH]\u003c/span\u003e\u003c/a\u003e Romulus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_362\" id=\"Footnote_362\" href=\"#FNanchor_362\"\u003e\u003cspan class=\"label\"\u003e[BI]\u003c/span\u003e\u003c/a\u003e Remus.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_363\" id=\"Footnote_363\" href=\"#FNanchor_363\"\u003e\u003cspan class=\"label\"\u003e[BJ]\u003c/span\u003e\u003c/a\u003e I.e., whether he be god or man.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_371\" id=\"Footnote_371\" href=\"#FNanchor_371\"\u003e\u003cspan class=\"label\"\u003e[BK]\u003c/span\u003e\u003c/a\u003e The Cilician pirates had been crushed by Pompey and\r\nsettled at Soli (Pompeiopolis). They gathered strength\r\nagain during the distractions of the civil wars, and Antony\r\nis even said to have sought their aid in the war against\r\nBrutus and Cassius.\u003c/p\u003e\r\n\r\n\u003cp\u003eMarseilles and King Deiotarus of Armenia had supported\r\nPompey and in consequence were made tributary by\r\nCaesar\u0027s party.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_384\" id=\"Footnote_384\" href=\"#FNanchor_384\"\u003e\u003cspan class=\"label\"\u003e[BL]\u003c/span\u003e\u003c/a\u003e See \u003ca href=\"#III.70\"\u003e§ 70\u003c/a\u003e below.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_397\" id=\"Footnote_397\" href=\"#FNanchor_397\"\u003e\u003cspan class=\"label\"\u003e[BM]\u003c/span\u003e\u003c/a\u003e The shame was that states enjoying the rights of Roman\r\ncitizenship should need a patron to protect their interests in\r\nthe Roman capital.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_398\" id=\"Footnote_398\" href=\"#FNanchor_398\"\u003e\u003cspan class=\"label\"\u003e[BN]\u003c/span\u003e\u003c/a\u003e The Platonic doctrine of ideas known in a previous\r\nexistence and gradually developing into renewed consciousness.\r\nLearning is but a remembering of what the\r\nsoul has known before.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_400\" id=\"Footnote_400\" href=\"#FNanchor_400\"\u003e\u003cspan class=\"label\"\u003e[BO]\u003c/span\u003e\u003c/a\u003e Lit. \u0027flash with the fingers\u0027; shoot out some fingers\r\nthe number of which had to be guessed.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_404\" id=\"Footnote_404\" href=\"#FNanchor_404\"\u003e\u003cspan class=\"label\"\u003e[BP]\u003c/span\u003e\u003c/a\u003e Gratidianus\u0027s.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_405\" id=\"Footnote_405\" href=\"#FNanchor_405\"\u003e\u003cspan class=\"label\"\u003e[BQ]\u003c/span\u003e\u003c/a\u003e Never attained, however. For his conspicuous position\r\nas a popular leader made him an early mark for Sulla\u0027s\r\nproscriptions.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_409\" id=\"Footnote_409\" href=\"#FNanchor_409\"\u003e\u003cspan class=\"label\"\u003e[BR]\u003c/span\u003e\u003c/a\u003e Pompey, who in 59 married Caesar\u0027s daughter Julia,\r\ntwenty-four years his junior, and already betrothed to\r\nCaepio.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_410\" id=\"Footnote_410\" href=\"#FNanchor_410\"\u003e\u003cspan class=\"label\"\u003e[BS]\u003c/span\u003e\u003c/a\u003e From A. S. Way\u0027s translation.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_411\" id=\"Footnote_411\" href=\"#FNanchor_411\"\u003e\u003cspan class=\"label\"\u003e[BT]\u003c/span\u003e\u003c/a\u003e The title bestowed on Cicero for saving the republic\r\n(in 63) and on Caesar for overthrowing it (after the battle\r\nof Munda, in 45).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_415\" id=\"Footnote_415\" href=\"#FNanchor_415\"\u003e\u003cspan class=\"label\"\u003e[BU]\u003c/span\u003e\u003c/a\u003e The publicans, farmers of the revenue, were the moneyed\r\nmen of the times and belonged to the equestrian order. They\r\npurchased from the senate the farming of the revenues and\r\nthen sublet their contract to the collectors. Sometimes they\r\nfound that they had agreed to pay too high a rate and\r\npetitioned the senate to release them from their contract\r\nor reduce their obligations, as on this occasion (\u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 61).\r\nThe opposition of Cato and others strained the relations\r\nbetween the senate, who had control of the business, and\r\nthe equestrian order, driving many of the equites over to\r\nCaesar\u0027s side. Complete harmony between the senate and\r\nthe knights, as Cicero says, was the only thing that could\r\nhave saved Rome from the popular party and Caesar.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_423\" id=\"Footnote_423\" href=\"#FNanchor_423\"\u003e\u003cspan class=\"label\"\u003e[BV]\u003c/span\u003e\u003c/a\u003e The \u003ci lang=\"la\" xml:lang=\"la\"\u003edenarius\u003c/i\u003e was worth at this time about ninepence.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_424\" id=\"Footnote_424\" href=\"#FNanchor_424\"\u003e\u003cspan class=\"label\"\u003e[BW]\u003c/span\u003e\u003c/a\u003e Approximately £750,000.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_432\" id=\"Footnote_432\" href=\"#FNanchor_432\"\u003e\u003cspan class=\"label\"\u003e[BX]\u003c/span\u003e\u003c/a\u003e Cicero is careless in his dates. Regulus was consul in\r\n267 and 256. He was defeated and taken prisoner in his\r\nsecond proconsulship at the battle of Tunes in 255. And the\r\nHamilcar of 255 was not Hannibal\u0027s father, for his career\r\ndoes not begin until 247, when he was a mere youth, and he\r\nwas still in his prime when he fell in battle in Spain, in 229.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_433\" id=\"Footnote_433\" href=\"#FNanchor_433\"\u003e\u003cspan class=\"label\"\u003e[BY]\u003c/span\u003e\u003c/a\u003e At the battle of Panormus in 250 Lucius Caecilius\r\nMetellus took among the prisoners no less than thirteen\r\nCarthaginian generals\u0026mdash;all men of noble birth.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_437\" id=\"Footnote_437\" href=\"#FNanchor_437\"\u003e\u003cspan class=\"label\"\u003e[BZ]\u003c/span\u003e\u003c/a\u003e The Epicureans.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_438\" id=\"Footnote_438\" href=\"#FNanchor_438\"\u003e\u003cspan class=\"label\"\u003e[CA]\u003c/span\u003e\u003c/a\u003e The Stoics.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_442\" id=\"Footnote_442\" href=\"#FNanchor_442\"\u003e\u003cspan class=\"label\"\u003e[CB]\u003c/span\u003e\u003c/a\u003e The Stoics.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_443\" id=\"Footnote_443\" href=\"#FNanchor_443\"\u003e\u003cspan class=\"label\"\u003e[CC]\u003c/span\u003e\u003c/a\u003e The Stoics.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_444\" id=\"Footnote_444\" href=\"#FNanchor_444\"\u003e\u003cspan class=\"label\"\u003e[CD]\u003c/span\u003e\u003c/a\u003e The Peripatetics.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_449\" id=\"Footnote_449\" href=\"#FNanchor_449\"\u003e\u003cspan class=\"label\"\u003e[CE]\u003c/span\u003e\u003c/a\u003e See \u003ca href=\"#Fetial\"\u003eIndex\u003c/a\u003e, s.v.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_450\" id=\"Footnote_450\" href=\"#FNanchor_450\"\u003e\u003cspan class=\"label\"\u003e[CF]\u003c/span\u003e\u003c/a\u003e 184 years, i.e., in \u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 137.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_451\" id=\"Footnote_451\" href=\"#FNanchor_451\"\u003e\u003cspan class=\"label\"\u003e[CG]\u003c/span\u003e\u003c/a\u003e \"Sacred\" laws, according to Festus (p. 318), were laws\r\nthat placed their transgressor, together with his household\r\nand his property, under the ban of some divinity; other\r\nauthorities limit the term to the laws enacted upon the\r\nSacred Mount (\u003cspan class=\"smcap\"\u003eb.c.\u003c/span\u003e 394).\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003cdiv class=\"footnote\"\u003e\u003cp\u003e\u003ca name=\"Footnote_465\" id=\"Footnote_465\" href=\"#FNanchor_465\"\u003e\u003cspan class=\"label\"\u003e[CH]\u003c/span\u003e\u003c/a\u003e But Cicero never saw his son Marcus again.\u003c/p\u003e\u003c/div\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003cp class=\"center\"\u003e\u003cbig\u003eCORRECTIONS:\u003ca name=\"Corrections\" id=\"Corrections\"\u003e\u003c/a\u003e\u003c/big\u003e\u003c/p\u003e\r\n\r\n\u003ctable cellpadding=\"4\" summary=\"Corrections\" \u003e\r\n\u003ctr\u003e\u003ctd\u003epage\u003c/td\u003e\u003ctd\u003eoriginal text\u003c/td\u003e\u003ctd\u003ecorrection\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ca href=\"#C190\"\u003e190 sidenote\u003c/a\u003e\u003c/td\u003e\u003ctd\u003eValhen\u003c/td\u003e\u003ctd\u003eVahlen\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ca href=\"#C230\"\u003e230 footnote\u003c/a\u003e\u003c/td\u003e\u003ctd\u003e\u003ci\u003eMa co\u003c/i\u003e\u003c/td\u003e\u003ctd\u003e\u003ci\u003eMarco\u003c/i\u003e\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ca href=\"#C344\"\u003e344\u003c/a\u003e\u003c/td\u003e\u003ctd\u003eset\u003c/td\u003e\u003ctd\u003esed\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ca href=\"#C413\"\u003e413\u003c/a\u003e\u003c/td\u003e\u003ctd\u003ecrue\u003c/td\u003e\u003ctd\u003ecruel\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ca href=\"#C421\"\u003e421\u003c/a\u003e\u003c/td\u003e\u003ctd\u003eo\u003c/td\u003e\u003ctd\u003eof\u003c/td\u003e\u003c/tr\u003e\r\n\u003ctr\u003e\u003ctd\u003e\u003ca href=\"#C422\"\u003e422\u003c/a\u003e\u003c/td\u003e\u003ctd\u003ePhaethon\u003c/td\u003e\u003ctd\u003ePhaëthon\u003c/td\u003e\u003c/tr\u003e\r\n\u003c/table\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}