§120.1Epistula tua per plures quaestiunculas vagata est, sed in una constitit et hanc expediri desiderat, quomodo ad nos boni honestique notitia pervenerit.
Your letter wandered through several minor questions, but halted at one and desires this to be explained: how the concept of the good and the honorable reached us.
Haec duo apud alios diversa sunt, apud nos tantum divisa.
These two are different among others, but among us they are only divided.
§120.2Quid sit hoc dicam.
I will tell you what this is.
Bonum putant esse aliqui id, quod utile est; itaque hoc et divitiis et equo et vino et calceo nomen inponunt; tanta fit apud illos boni vilitas et adeo in sordida usque descendit.
Some think that the good is that which is useful; and so they apply this name even to riches, a horse, wine, and a shoe; so great is the cheapening of the good among them, and to such low things does it descend.
Honestum putant, cui ratio recti officii constat, tamquam pie curatam patris senectutem, adiutam amici paupertatem, fortem expeditionem, prudentem moderatamque sententiam.
They think the honorable is that to which the principle of right duty is established, such as a father's old age dutifully cared for, a friend's poverty assisted, a brave military expedition, and a prudent and moderate opinion.
Nos ista duo quidem facimus, sed ex uno.
We indeed make those two, but from one.
§120.3Nihil est bonum, nisi quod honestum est.
Nothing is good except what is honorable.
Quod honestum, est utique bonum.
What is honorable is by all means good.
Supervacuum iudico adicere, quid inter ista discriminis sit, cum saepe dixerim.
I judge it superfluous to add what distinction there is between these, since I have often said it.
Hoc unum dicam, nihil bonum nobis videri, quo quis et male uti potest.
This one thing I will say, that nothing seems good to us which anyone can also use badly.
Vides autem divitiis, nobilitate, viribus quam multi male utantur.
But you see how many people use riches, high birth, and physical strength badly.
Nunc ergo ad id revertor, de quo desideras dici, quomodo ad nos prima boni honestique notitia pervenerit.
Now therefore I return to that about which you desire me to speak, how the first concept of the good and the honorable reached us.
§120.4Hoc nos natura docere non potuit; semina nobis scientiae dedit, scientiam non dedit.
Nature could not teach us this; she gave us the seeds of knowledge, she did not give knowledge.
Quidam aiunt nos in notitiam incidisse, quod est incredibile, virtutis alicui speciem casu occucurrisse.
Some say that we fell upon the concept, which is incredible, that the appearance of virtue occurred to someone by chance.
Nobis videtur observatio collegisse et rerum saepe factarum inter se conlatio, per analogian nostri intellectum et honestum et bonum iudicant.
It seems to us that observation and the comparison of things frequently done have gathered them, and by analogy our intellects judge both the honorable and the good.
Hoc verbum cum Latini grammatici civitate donaverint, ego damnandum non puto, puto in civitatem suam redigendum.
Since Latin grammarians have given this word citizenship, I do not think it should be condemned; I think it should be brought back into its own city.
Utar ergo illo non tantum tamquam recepto, sed tamquam usitato.
Therefore, I shall use it not only as accepted, but as customary.
§120.5Quae sit haec analogia, dicam.
I will tell you what this analogy is.
Noveramus corporis sanitatem; ex hac cogitavimus esse aliquam et animi.
We knew the health of the body; from this we reasoned that there is also some health of the mind.
Noveramus vires corporis; ex his collegimus esse et animi robur.
We knew the strength of the body; from these we inferred that there is also strength of the mind.
Aliqua benigna facta, aliqua humana, aliqua fortia nos obstupefecerant; haec coepimus tamquam perfecta mirari.
Certain kind deeds, certain humane deeds, certain brave deeds had amazed us; these we began to admire as if they were perfect.
Suberant illis multa vitia, quae species conspicui alicuius facti fulgorque celabat; haec dissimulavimus.
Many vices lay underneath them, which the appearance and luster of some conspicuous deed concealed; these we ignored.
Natura iubet augere laudanda, nemo non gloriam ultra verum tulit; ex his ergo speciem ingentis boni traximus.
Nature commands us to magnify what is to be praised, and there is no one who has not carried glory beyond the truth; from these, therefore, we drew the image of a mighty good.
§120.6Fabricius Pyrrhi regis aurum reppulit maiusque regno iudicavit regias opes posse contemnere.
Fabricius rejected the gold of King Pyrrhus and judged it greater than a kingdom to be able to despise royal wealth.
Idem medico Pyrrhi promittente venenum se regi daturum monuit Pyrrhum, caveret insidias.
The same man, when the physician of Pyrrhus promised that he would give poison to the king, warned Pyrrhus to beware of treachery.
Eiusdem animi fuit auro non vinci, veneno non vincere.
It was of the same mind not to be conquered by gold, and not to conquer by poison.
Admirati sumus ingentem virum, quem non regis, non contra regem promissa flexissent, boni exempli tenacem, quod difficillimum est, in bello innocentem, qui aliquod esse crederet etiam in hostes nefas, qui in summa paupertate, quam sibi decus fecerat, non aliter refugit divitias quam venenum. "Vive," inquit, "beneficio meo, Pyrrhe, et gaude quod adhuc dolebas, Fabricium non posse corrumpi. "
We admired this great man, whom neither the promises of the king nor those against the king had swayed, who was tenacious of a good example (which is most difficult), innocent in war, who believed that there was some wrongdoing even against enemies, and who, in extreme poverty (which he had made an honor for himself), avoided riches no differently than poison.
§120.7Horatius Cocles solus implevit pontis angustias adimique a tergo sibi reditum, dummodo iter hosti auferretur, iussit et tam diu prementibus restitit, donec revulsa ingenti ruina tigna sonuerunt.
"Live," he said, "by my benefit, Pyrrhus, and rejoice in what you were grieving about until now: that Fabricius cannot be corrupted." Horatius Cocles alone filled the narrow passage of the bridge and ordered his return to be cut off from behind, provided that the way was taken from the enemy, and he resisted those pressing upon him until the beams resounded, torn down with a mighty crash.
Postquam respexit et extra periculum esse patriam periculo suo sensit, "veniat, si quis vult," inquit, "sic euntem sequi," iecitque se in praeceps et non minus sollicitus in illo rapido alveo fluminis ut armatus quam ut salvus exiret, retento armorum victricium decore tam tutus rediit, quam si ponte venisset.
After he looked back and perceived that his country was out of danger by his own danger, he said, "Let him come, whoever wishes, to follow one who goes thus," and he threw himself headlong. No less anxious in that rapid riverbed to emerge armed than safe, having retained the honor of his victorious arms, he returned as safe as if he had come by the bridge.