things are just which are appointed in the institutions or laws of nations. What is less worthy, I do not say of an orator, but of a man, than to make an objection to an adversary, which if he denies with a word, the objector cannot advance further. Good generals, when they join battle, are wont to station soldiers in that quarter towards which they think that the flight of the enemy will be, in order that any who escape from the field, may fall amongst them unawares. He appears to me to have gained something noble, who, in the very thing in which men surpass the beasts, excels men themselves. Lucius Lentulus, the consul, promised that he would not be wanting in his duty to the senate and to the state, if they chose to express their opinions with boldness and courage; but if they had regard to Caesar, and aimed at gaining his favour, as they had done in former times, he would look out for himself, and would not obey the decree of the senate. This is rooted in nature, that you should always hate him whom you have feared, with whom you have contended for life and fortunes, from whose plots you have escaped.

II.

Praeclare Aristoteles, si essent, inquit, qui sub terra semper habitavissent bonis et illustribus domiciliis, quae essent ornata signis atque picturis instructaque rebus iis omnibus, quibus abundant ii, qui beati putantur, nec tamen exissent unquam supra terram, deinde aliquo tempore ex illis abditis sedibus evadere in haec loca, quae nos incolimus, atque exire potuissent: quum repente terram et maria coelumque viderent, profecto et esse deos et haec tanta opera deorum esse arbitrarentur. Nonnulli vatum laetum id regi somnium esse dicebant, quod castra hostium arsissent, quod Alexandrum, deposita regia veste, in Persico et vulgari habitu perductum esse vidisset. Quid potest esse tam apertum, quum coelum conspeximus1 coelestiaque contemplati sumus,1 quam esse aliquod numen praestantissimae mentis, quo haec regantur? Si surdos cantus delectant,2 cogitare debent, antequam hi sint inventi, multos beate vixisse. Socrates dicere solebat, omnes in eo, quod scirent, satis esse eloquentes. Illud verius, neminem in eo disertum esse posse, quod nesciat. Quis est aut avaritia tam ardenti aut tam effrenatis cupiditatibus, ut eandem illam rem, quam adipisci scelere quovis velit, non multis partibus malit ad sese, etiam omni impunitate proposita, sine facinore quam illo modo pervenire? Clodius quotidie meam potentiam invidiose criminabatur, quum diceret, senatum non quod sentiret, sed quod ego vellem, decernere. Praeclare

I Have looked at-have contemplated.-2 If songs delight the deaf.

Socrates hanc viam ad gloriam proximam dicebat esse, si quis id ageret, ut, qualis haberi vellet, talis esset. Caesar milites hortatur, cujus imperatoris ductu plurima proelia secunda fecerint, omnem Galliam Germaniamque pacaverint, ut ejus existimationem dignitatemque ab inimicis defendant.

GRAMMAR.-CHAPTER LIII.

THE IMPERATIVE MOOD.

(Exercises, p. 98.)

I.

As you comprehend God from his works, so comprehend the divine force of mind from its memory of things and invention and quickness of movement, and the whole beauty of virtue. Change now your mind, Catiline, believe me, forget the slaughter and conflagrations. Let us love our country, let us have regard for the good, let us neglect present profit, let us labour for glory with posterity. Let us consider that that is best which is most right. Let us hope for what we wish, but let us bear whatever may happen. Let us consider, in fine, that the bodily frame of the brave and great is mortal, but that the motions of the mind and the glory of virtue are eternal. Let us remember that justice must be observed even towards the lowest. Let us measure our desires by the rule of nature. Forget what is past, if you choose, but do not disturb the hopes that still remain, and ruin all the provinces. Let philosophy be born from this time, at least in Latin literature, and let us assist it, and let us suffer ourselves to be confuted. In the body of the state, let whatever is noxious be cut off. A harsh saying! But this is a much harsher: let the wicked, the vicious, the impious, be safe; let the innocent, the virtuous, the good, the whole state, perish. Let the magistrates neither receive nor give a present. In Xenophon, Cyrus the Elder, when dying, speaks thus do not think, my dearest sons, that when I depart from you, I shall be nowhere or not exist. For neither did you see my soul, while I was with you, but you perceived that it was in this body, from those things which I did. Believe, therefore, that it is the same, although you do not see it.

II.

Intelligamus, nihil esse fortuitum. Ira procul absit, cum qua nihil recte fieri, nihil considerate potest. Ut in legendo oculus, sic animus in dicendo prospiciat, quid sequatur. Donis impii ne placare audeant deos. Platonem audiant, qui vetat dubitare, qua sit mente futurus Deus, quum vir nemo bonus ab improbo se donari velit. Appetitus rationi pareat. Simus ea mente, quam ratio et veritas praescribit. Ephesii, quum civitate expellerent Hermodorum, ita loquuti sunt: Nemo de nobis unus excellat; sed si quis exstiterit, alio in loco et apud alios sit. Noli hunc in amicis numerare. Nolite sperare vacationem vitae humanae malorum. Egredere ex urbe, Catilina, libera rempublicam metu, in exsilium proficiscere. Liber ne verberator, neve libertinus.

GRAMMAR.-CHAPTER LIV.

THE INFINITIVE MOOD.

I. THE INFINITIVE AS SUBJECT, PREDICATE, AND OBJECT.

(Exercises, p. 99.)

I.

What is so necessary as always to wear arms, with which you may be able either to be protected yourself, or to attack the wicked? It was an unjust condition to require that Caesar should depart from Ariminum and return to his province. It is disgraceful to know nothing. He who accuses another ought to be possessed of many qualities, and, first of all, of unusual integrity and innocence. The authority of those who profess to teach is usually injurious to those who wish to learn; for they give up using their own judgment. I think that Milo, alone of all the citizens, has shewn by act, not by words, what was right and necessary to be done by the most noble men in the state. Nothing seemed any longer unjust towards the allies,2 when so great cruelty had been shewn even towards the citizens. I desire, senators, to be merciful; I desire not to

1 In order that with them you may be able.-2 Anything ceased to appear unjust.

appear remiss in the so great dangers of the state. Roscius was accused of having defrauded his partner. It is a hard case to plead, concerning a crime, before him against whose life you are accused of having formed the design.3 Reason itself admonishes us to form friendships. Permit me in this place, Quirites (as the poets are wont, who write Roman history), to pass by our misfortune. The Pythian Apollo bids us know 4 ourselves. The hurry prevented the Bactriani and Indi, and the other borderers on the Red Sea, from being sent for. Some are bound by this necessity, that they are compelled, for the sake of consistency, to defend what they do not approve. I learned from you to be brave. From that time he began to be more prudent. They may be timid and spiritless who have something to fall back upon, who, fleeing through safe and peaceful roads, will be received by their own country, their own territory. You must be brave, and either conquer or die in battle rather than in flight. Those things are not to be called blessings in which a man may abound and yet be most wretched.6

3 The design of the crime.-4 Become acquainted with.-5 Are wont not to approve. In which a man abounding may be most wretched.

II.

Nihil aliud est discere, nisi recordari. Poëtarum erat, heroum laudes canere. Ex malis minima eligere oportet. Proprium est irati, cupere, a quo laesus videatur, ei quam maximum dolorem inurere. Aut vincatis oportet, aut quidvis potius, quam serviatis. Oportet, hominum audacium, eversorum reipublicae, sceleri legibus resistere. Cuncta Asia atque Graecia vestrum auxilium exspectare coguntur. Sapientia docet nos modeste ferre injuriam ipsius fortunae. Ferre laborem, contemnere vulnus, consuetudo docet. Arguitis Roscium patrem occidisse neque dicere potestis, aut quare aut quomodo. Vetat Pythagoras, injussu imperatoris, id est, Dei, de statione vitae decedere. Hortor te, ut maneas in sententia, neve cujusquam vim aut minas pertimescas. Nullum supplicium satis acre reperiri potest in eum, qui mortem obtulerit parenti, pro quo mori ipsum, si res postularet, jura divina et humana cogebant. Talis sis, qualis haberi cupias. Boni non tam videri, quam esse, cupimus. Tibi ingrato esse non licet.

II. THE ACCUSATIVE WITH THE INFINITIVE.

(Exercises, p. 101.)

I.

It is one thing to be irascible, another to be angry. It is wrong to bind a Roman citizen,2 it is a crime to scourge him, it is almost an impiety3 to put him to death. There is no greater safeguard for the state, than that those who accuse another should not be less apprehensive for their fame, honour, reputation, than those who are accused for their life and fortunes. The greatest virtues must all necessarily lie prostrate when pleasure rules. It is the mark of a great soul not to meet a victor suppliantly. There is a tradition that the nymphs, attracted by their love of the river, chose that rock as their seat.4 The Stoics affirm that all sins are equal; that every offence is a nefarious crime; and that he does not commit a less offence who strangles a cock, when there is no need for it, than he who kills his father. According to the Greek proverb friends have all things in common.5 It has been aptly said,6 that he who has money has not paid it, and that he who has paid it has it not; but that he who has paid (a debt of) gratitude has it, and that he has it who has paid it. Our ancestors rightly considered that he who had deceived an associate, ought not to be reckoned among the number of good men. Let them state certainties who say that these can be perceived, and who profess to be wise men.

1 A wicked action.-2 That a Roman citizen be bound.-3 Parricidium, properly parricide, then any impious crime; e. g., against one's native country.4 Seated themselves on that rock.-5 It is in the proverb of the Greeks, that all things of friends are common.-6 He spoke aptly, whoever said.-7 See Gram., § 367, note.

II.

Quid tam inauditum est, quam equitem Romanum triumphare? Si propter alias res virtus expetitur, melius esse aliquid quam virtutem necesse est. Vivere secundum naturam est, omnibus rebus ad naturam accomodatis fruentem vivere. In Graecia maxima erat laus, Olympionicen fuisse. Regem esse non magna laus est, laus vero maxima, bonum esse regem. Si interfici Saturninum nefas fuit, arma sumta esse contra Saturninum sine scelere non possunt. Quid interest, ab iis, qui postea nascentur, sermonem fore de te, quum ab iis nullus fuerit, qui ante nati sunt, qui nec pauciores et certe meliores fuerunt viri? Nescire, quid, antequam natus sis, acciderit, id

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