§20quem egomet dicere audivi tum se fuisse miserum cum careret patria quam obsidione liberavisset, cum sua bona possideri ab inimicis ac diripi audiret, cum adulescentem filium videret eiusdem socium calamitatis, cum in paludibus demersus concursu ac misericordia Minturnensium corpus ac vitam suam conservaret, cum parva navicula pervectus in Africam, quibus regna ipse dederat, ad eos inops supplexque venisset: reciperata vero sua dignitate se non commissurum ut, cum ea quae amiserat sibi restituta essent, virtutem animi non haberet quam numquam perdidisset.
I myself heard him say that he was wretched at that time when he was deprived of the fatherland which he had freed from siege, when he heard that his goods were possessed and plundered by his enemies, when he saw his young son the companion of the same calamity, when, submerged in the marshes, he preserved his body and life by the assembly and pity of the Minturnians, and when, carried in a small boat to Africa, he came as a needy suppliant to those to whom he himself had given kingdoms; but that, once his dignity was recovered, he would not allow that, when those things which he had lost were restored to him, he should not possess that virtue of mind which he had never lost.
sed hoc inter me atque illum interest, quod ille, qua re plurimum potuit, ea ipsa re inimicos suos ultus est, armis, ego qua consuevi utar oratione, quoniam illi arti in bello ac seditione locus est, huic in pace atque otio.
But there is this difference between me and him, that he avenged his enemies with that very weapon in which he was most powerful, namely arms, whereas I will use the speech to which I am accustomed, since there is a place for the former art in war and sedition, but for the latter in peace and leisure.
§21quamquam ille animo irato nihil nisi de inimicis ulciscendis agebat, ego de ipsis amicis tantum quantum mihi res publica permittit cogitabo.
Although he, with an angry mind, did nothing except about avenging his enemies, I will think about those friends themselves only as much as the republic permits me.
denique, Quirites, quoniam me quattuor omnino hominum genera violarunt, unum eorum qui odio rei publicae, quod eam ipsis invitis conservaram, inimicissimi mihi fuerunt, alterum, qui per simulationem amicitiae nefarie me prodiderunt, tertium, qui cum propter inertiam suam eadem adsequi non possent, inviderunt laudi et dignitati meae, quartum, qui cum custodes rei publicae esse deberent, salutem meam, statum civitatis, dignitatem eius imperi quod erat penes ipsos vendiderunt: sic ulciscar facinora singula, quem ad modum a quibusque sum provocatus, malos civis rem publicam bene gerendo, perfidos amicos nihil credendo atque omnia cavendo, invidos virtuti et gloriae serviendo, mercatores provinciarum revocando domum atque ab iis provinciarum rationem repetendo.
Finally, Quirites, since four kinds of men in all have violated me—one of those who, from hatred of the republic because I had preserved it against their will, were most hostile to me; another, who under the pretense of friendship nefariously betrayed me; a third, who since they could not achieve the same things because of their own inertness, envied my praise and dignity; a fourth, who although they ought to have been guardians of the republic, sold my safety, the state of the city, and the dignity of that empire which was in their power—I will thus avenge each crime, in the manner that I was provoked by each: the wicked citizens by governing the republic well, the faithless friends by believing nothing and guarding against everything, the envious by serving virtue and glory, the merchants of the provinces by recalling them home and demanding from them an account of the provinces.
§22quamquam mihi, Quirites, maiori curae est quem ad modum vobis, qui de me estis optime meriti, gratiam referam quam quem ad modum inimicorum iniurias crudelitatemque persequar.
Although to me, Quirites, it is of greater concern how I may return thanks to you, who have deserved best of me, than how I may pursue the injuries and cruelty of my enemies.
etenim ulciscendae iniuriae facilior ratio est quam benefici remunerandi, propterea quod superiorem esse contra improbos minus est negoti quam bonis exaequari.
For the method of avenging an injury is easier than that of rewarding a benefit, because to be superior against the wicked is of less trouble than to be equaled with the good.
tum etiam ne tam necessarium quidem est male meritis quam optime meritis referre quod debeas.
Then also, it is not even as necessary to return what you owe to those who have deserved ill as to those who have deserved best.
§23odium vel precibus mitigari potest vel temporibus rei publicae communique utilitate deponi vel difficultate ulciscendi contineri vel vetustate sedari; bene meritos ne colas, nec exorari fas est, neque id rei publicae remittere utique necesse est; neque est excusatio difficultatis, neque aequum est tempore et die memoriam benefici definire.
Hatred can either be mitigated by prayers, or laid down because of the times of the republic and common utility, or restrained by the difficulty of avenging, or settled by lapse of time; but that you should not cherish those who have deserved well, this is neither lawful to be obtained by entreaty, nor is it at all necessary to excuse this for the republic; nor is there any excuse of difficulty, nor is it fair to limit the memory of a benefit by time and day.
postremo qui in ulciscendo remissior fuit, in eo consilium aperte laudatur; at gravissime vituperatur qui in tantis beneficiis quanta vos in me contulistis remunerandis est tardior, neque solum ingratus, quod ipsum grave est, verum etiam impius appelletur necesse est.
Finally, he who has been more remiss in avenging, in him his wisdom is openly praised; but he is most gravely censured who is slower in rewarding such great benefits as you have conferred upon me, and he must be called not only ungrateful, which itself is grave, but even impious.
atque in officio persolvendo dissimilis est ratio pecuniae debitae, propterea quod pecuniam qui retinet non dissolvit, qui reddidit non habet: gratiam et qui rettulit habet, et qui habet dissolvit.
And in paying a duty, the principle is different from that of money owed, because he who retains money does not pay it, and he who has returned it does not have it; but as for gratitude, he who has returned it also has it, and he who has it pays it.
§24quapropter memoriam vestri benefici colam benivolentia sempiterna, nec tantum dum anima exspirabo mea, sed etiam cum me vita defecerit, illa monumenta vestri in me benefici permanebunt.
Wherefore I will cherish the memory of your benefit with everlasting goodwill, and not only while I shall breathe my soul, but even when life shall have failed me, those monuments of your benefit toward me will remain.
in referenda autem gratia hoc vobis repromitto semperque praestabo, mihi neque in consiliis de re publica capiendis diligentiam neque in periculis a re publica propulsandis animum neque in sententia simpliciter ferenda fidem neque in hominum voluntatibus pro re publica laedendis libertatem nec in perferendo labore industriam nec in vestris commodis augendis grati animi benivolentiam defuturam.
Moreover, in returning thanks, I promise this back to you and will always perform it, that there will be lacking to me neither diligence in taking counsels about the republic, nor courage in repelling dangers from the republic, nor fidelity in simply delivering my opinion, nor freedom in hurting the goodwill of men for the sake of the republic, nor industry in bearing labor, nor goodwill of a grateful mind in increasing your advantages.
§25atque haec cura, Quirites, erit infixa animo meo sempiterna, ut cum vobis, qui apud me deorum immortalium vim et numen tenetis, tum posteris vestris cunctisque gentibus dignissimus ea civitate videar quae suam dignitatem non posse se tenere, nisi me reciperasset, cunctis suffragiis iudicavit.
And this care, Quirites, will be fixed in my mind forever, so that I may seem most worthy of that state, both to you, who hold the power and divinity of the immortal gods with me, and to your posterity and all nations—the state which judged by all its votes that it could not retain its own dignity unless it had recovered me.