FREE TRANSLATION.

LVI. I. SCAVOLA. You would have said so still more had you been in Scipio's gardens lately, when the affairs of state formed the subject of discussion. What an advocate for justice he then was against the subtile speech of Philus! 2. FANNIUS. Well it was not so difficult for a very just man to plead for justice. 3. SCAVOLA. What shall we say then as regards friendship? Would it not be easy for him to describe it, who by his constant, upright, and devoted friendship, gained the greatest renown ? 4. LÆL. This is coercion. What means you use signifies but little. 5. You certainly compel me. For it is not only difficult to resist, but it is scarcely just to oppose desires which are good in themselves.

LVII. 1. I have often, while thinking on friendship, considered this question with attention, whether friendship is sought after on account of weakness and necessity, that in giving and receiving favors, each one might supply that which the other needs, or that this being only one use of friendship, the foundation of it is quite different, of a higher and nobler origin, and derived more particularly from nature herself. 2. For love, from which word friendship takes its name, is the grand inducement to cherish benevolence. 3. Advantages are often derived from those who are sought after under pretence of friendship, and reverenced for the benefit of their timely influence and assistance; but in friendship all is sincere and spontaneous, for in it pretension and dissimulation find no place. 4. Wherefore friendship appears to have sprung from nature rather than a desire to get our wants supplied, from an inclination to love and cherish, rather than a hope of being gratified by the benefits we derive therefrom.

ORIGINAL TEXT.

LVI.

1. SCAEVOLA. Tum magis id diceres, Fanni, si nuper in hortis Scipionis, quum est de republica disputatum, adfuisses. Qualis tum patronus justitiae fuit contra accuratam orationem Phili! 2. FANN. Facile id quidem fuit justitiam justissimo vero defendere. 3. SCAEV. Quid amicitiam? Nonne facile ei qui ob eam summa fide constantia justitiaque servatam maximam gloriam ceperit. 4. LAELIUS. Vim hoc quidem est afferre. Quid enim refert qua me ratione cogatis? 5. Cogitis certe. Studiis enim generorum, praesertim in re bona, quum difficile est tum ne aequum quidem obsistere.

LVII.

1. Saepissime igitur mihi de amicitia cogitanti maxime illud considerandum videri solet, utrum propter imbecillitatem atque inopiam desiderata sit amicitia, ut in dandis recipiendisque meritis, quod quisque minus per se ipse posset, id acciperet ab alio vicissimque redderet, an esset hoc quidem proprium amicitiae, sed antiquior et pulchrior et magis a natura ipsa profecta alia causa. 2. Amor enim, ex quo amicitia nominata, princeps est ad benevolentiam conjungendam. 3. Nam utilitates quidem etiam ab iis percipiuntur saepe qui simulatione amicitiae coluntur et observantur temporis causa; in amicitia autem nihil fictum, nihil simulatum; et quidquid est, id et verum et voluntarium. 4. Quapropter a natura mihi videtur potius quam ab indigentia orta amicitia, applicatione magis animi cum quodam sensu amandi quam cogitatione quantum illa res utilitatis esset habitura.

SALLUST CATILINE'S CONSPIRACY.

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LATIN IN ENGLISH ORDER.

LVIII.

1. Decet omnes homines qui student sese praestare caeteris animalibus, niti summa ope ne transeant vitam silentio, veluti pecora, quae natura finxit prona atque obedientia ventri. 2. Sed nostra omnis vis est sita in

animo et corpore. 3. Utimur magis, imperio animi,

servitio corporis. 4. Alterum est commune nobis cum diis, alterum cum belluis. 5. Quo videtur mihi rectius quaerere gloriam opibus ingenii quam virium; et quoniam vita ipsa qua fruimur est brevis, efficere memoriam nostri quam-longam-maxime. 6. Nam gloria divitiarum et formae est fluxa atque fragilis, virtus habetur clara aeternaque.

LIX.

1. Sed inter mortales fuit diu magnum certamen militarisne res procederet magis vi corporis an virtute animi. 2. Nam et priusquam incipias opus est consulto, et ubi consulueris, facto mature; ita utrumque indigens per se, alterum veget (v. eget) auxilio alterius. 3. Igitur initio reges, nam id fuit primum nomen imperii in terris, diversi, pars exercebant ingenium, alii corpus. 4. Etiam tum vita hominum agitabatur sine cupiditate, cuique sua placebant satis. 5. Vero postea quam Cyrus in Asia, Lacedaemonii et Athenienses in Graecia, coepere subigere urbes atque nationes, habere lubidinem dominandi causam belli, putare maximam gloriam in maximo imperio, tum demum compertum est periculo atque negotiis ingenium posse plurimum in bello.

LITERAL TRANSLATION.

LVIII. 1. It becomes all men, who are desirous that they should excel other animals, to strive with all their might, lest they should pass their life in silence, like cattle, which nature has made looking downward and obedient to the appetite. 2. But our entire power

is placed in mind as well as body. 3. We employ rather the commanding-faculty of the mind, and the servingpower of the body. 4. The one is common to us with the gods, the other with the lower animals. 5. Wherefore it appears to me more proper to seek renown by the assistance of the mind, than of physical force; and since life itself which we enjoy is short, to make the remembrance of ourselves as-long-as-possible. 6. For the glory of riches and beauty is fleeting and frail, virtue is esteemed illustrious and eternal.

LIX. I. Yet among men it has been for a long time a-matter-of-dispute whether-military affairs depended more on the strength of the body or the power of the mind. 2. For both before you begin anything there is need of its being considered, and when you have considered there is need of its being done quickly; so each being insufficient by itself, the one succeeds by (or requires) the help of the other. 3. Wherefore in the beginning of civilization, Kings, for that was the first title of supreme command on the earth, being different in disposition, part of them made use of their understanding, others their bodily-strength. 4. Even then the life of men was spent free from covetousness, to every-one his own possessions gave pleasure enough. 5. But afterwards when Cyrus, in Asia, and the Lacedæmonians and Athenians in Greece, began to subdue states and nations, to consider the love of governing a pretext for war, and to think that the greatest glory consisted in the mostextensive empire, then at length it was found by trial and experience that intellect prevailed most in war.

LVIII.

FREE TRANSLATION.

1. All men who are desirous or excelling the brute creation should strive most earnestly not to pass their lives in oblivion, or after the manner of cattle, formed by nature to look downwards to the earth, and made subject to their appetites. 2. Our power includes the faculties of the mind, as well as the strength of the body. 3. The function of the mind is to command, of the body, to obey. 4. In mind we resemble the gods, in body we are like the lower animals. 5. Wherefore I think it becomes men to seek renown by the exercise of the mind, rather than by mere animal power; and since life is short, it becomes us to transmit to posterity a name as worthy of remembrance as possible. 6. The honor which flows from wealth and beauty is easily lost, and, at best, is of short duration, but sterling goodness is accounted illustrious and eternal.

LIX. 1. It has been, however, for a long time warmly discussed, whether military affairs depended more upon the power of the mind, or upon mere animal courage. 2. For certainly, before undertaking any matter it must be well considered, and when it has been sufficiently considered prompt action must follow: thus courage requires direction from the mind, and the mind requires animal courage to carry out its designs; so they both succeed by the aid of each other. 3. Now in the early ages of the world the chief commanders of tribes and nations, then called Kings, differed in their tastes, some cultivated their intellect, others bodily strength. 4. Even at this time none coveted another's goods, every one was satisfied with his own. 5. But after the conquests of Cyrus in Asia, and of the Lacedæmonians and Athenians in Greece, when love of dominion became rife, and formed a sufficient motive for war, and when the most extensive empire was considered the most glorious, then the power of intellect in warfare was universally acknowledged.