§71.9Sed Cn. Pompeius amittet exercitum, sed illud pulcherrimum rei publicae praetextum, optimates, et prima acies Pompeianarum partium, senatus ferens arma, uno proelio profligabuntur et tam magni ruina imperii in totum dissiliet orbem; aliqua pars eius in Aegypto, aliqua in Africa, aliqua in Hispania cadet.
But Gnaeus Pompeius will lose his army; but that most beautiful pretext of the state, the optimates, and the front line of the Pompeian party, the senate bearing arms, will be routed in a single battle, and the ruin of so great an empire will fly apart into the whole world; some part of it will fall in Egypt, some in Africa, some in Spain.
Ne hoc quidem miserae rei publicae continget, semel ruere.
Not even this will be granted to the wretched republic, to fall once and for all.
" §71.10Omnia licet fiant; Iubam in regno suo non locorum notitia adiuvet, non popularium pro rege suo virtus obstinatissima, Vticensium quoque fides malis fracta deficiat et Scipionem in Africa nominis sui fortuna destituat.
Let all these things happen; let not the knowledge of the localities help Juba in his own kingdom, nor the most obstinate valor of his people for their king, let also the loyalty of the citizens of Utica, broken by disasters, fail, and let the fortune of his name desert Scipio in Africa.
Olim provisum est, ne quid Cato detrimenti caperet.
Long ago provision was made that Cato should take no harm.
§71.11"Victus est tamen. "Et hoc numera inter repulsas Catonis; tam magno animo feret aliquid sibi ad victoriam quam ad praeturam obstitisse.
"Yet he was defeated." Count this too among Cato’s rejections; he will bear with as great a soul that something stood in the way of his victory as of his praetorship.
Quo die repulsus est, lusit, qua nocte periturus fuit, legit.
On the day he was rejected, he played; on the night he was to die, he read.
Eodem loco habuit praetura et vita excidere; omnia, quae acciderent, ferenda esse persuaserat sibi.
He held it in the same place to lose the praetorship and to lose life; he had convinced himself that all things that happen must be borne.
§71.12Quidni ille mutationem rei publicae forti et aequo pateretur animo? Quid enim mutationis periculo exceptum? Non terra, non caelum, non totus hic rerum omnium contextus, quamvis deo agente ducatur.
Why should he not bear the change of the republic with a brave and calm mind? For what is exempted from the danger of change? Not the earth, not the sky, not this whole connection of all things, although it is led by the guidance of God.
Non semper tenebit hunc ordinem, sed illum ex hoc cursu aliquis dies deiciet.
It will not always keep this order, but some day will cast it down from this course.
§71.13Certis eunt cuncta temporibus; nasci debent, crescere, extingui.
All things go at fixed times; they must be born, grow, and be extinguished.
Quaecumque supra nos vides currere, et haec, quibus inmixti atque inpositi sumus veluti solidissimis carpentur ac desinent.
Whatever you see running above us, and these things in which we are mixed and upon which we are placed as if they were most solid, will be worn away and will cease.
Nulli non senectus sua est; inaequalibus ista spatiis eodem natura dimittit.
There is none that does not have its own old age; nature sends those things to the same place at unequal intervals.
Quicquid est, non erit, nec peribit, sed resolvetur.
Whatever is, will not be, yet it will not perish, but will be dissolved.
§71.14Nobis solvi perire est, proxima enim intuemur; ad ulteriora non prospicit mens hebes et quae se corpori addixerit; alioqui fortius finem sui suorumque pateretur, si speraret, ut omnia illa, sic vitam mortemque per vices ire et composita dissolvi, dissoluta componi, in hoc opere aeternam artem cuncta temperantis dei verti.
To us, to be dissolved is to perish, for we look at what is closest; the dull mind, and one that has surrendered itself to the body, does not look forward to remoter things; otherwise, it would bear the end of itself and of its own more bravely, if it hoped that, just as all those things, so life and death go by turns, and things composed are dissolved, and things dissolved are composed, and that in this work the eternal art of God, who tempers all things, is turned.
§71.15Itaque ut M. Cato, cum aevum animo percucurrerit, dicet: "omne humanum genus, quodque est quodque erit, morte damnatum est.
Therefore, just as Marcus Cato, when he has run through all time in his mind, will say: "all the human race, both what is and what will be, is condemned to death.
Omnes, quae usquam rerum potiuntur urbes quaeque alienorum imperiorum magna sunt decora, ubi fuerint, aliquando quaeretur et vario exitii genere tollentur; alias destruent bella, alias desidia paxque ad inertiam versa consumet et magnis opibus exitiosa res, luxus.
All the cities which anywhere hold power, and those which are great ornaments of foreign empires, it will someday be asked where they were, and they will be removed by various kinds of destruction; some, wars will destroy, others, idleness and peace turned to inertia will consume, and luxury, a ruinous thing for great wealth.
Omnes hos fertiles campos repentina maris inundatio abscondet aut in subitam cavernam considentis soli lapsus abducet.
A sudden inundation of the sea will hide all these fertile fields, or the sinking of the ground into a sudden cavern will carry them away.
Quid est ergo quare indigner aut doleam, exiguo momento publica fata praecedo?" §71.16Magnus animus deo pareat et quicquid lex universi iubet, sine cunctatione patiatur; aut in meliorem emittitur vitam lucidius tranquilliusque inter divina mansurus aut certe sine ullo futurus incommodo sui naturae remiscebitur et revertetur in totum.
Why is it then that I should be indignant or grieve, if I precede the public fate by a tiny moment?" Let the great mind obey God and suffer without hesitation whatever the law of the universe commands; either it is sent forth into a better life, to remain more brightly and peacefully among divine things, or certainly it will be remixed with its own nature and return to the whole without any discomfort to itself.
Non est ergo M. Catonis maius bonum honesta vita quam mors honesta, quoniam non intenditur virtus.
Therefore, a honorable life is not a greater good for Marcus Cato than a honorable death, since virtue is not stretched.
Idem esse dicebat Socrates veritatem et virtutem.
Socrates used to say that truth and virtue are the same.
Quomodo illa non crescit, sic ne virtus quidem; habet numeros suos, plena est.
Just as truth does not grow, so neither does virtue; it has its own numbers, it is full.
§71.17Non est itaque quod mireris paria esse bona, et quae ex proposito sumenda sunt et quae si ita res tulit.
There is no reason, therefore, why you should wonder that goods are equal, both those to be chosen by design and those if circumstances so brought it.
Nam si hanc inaequalitatem receperis, ut fortiter torqueri in minoribus bonis mulieres, numerabis etiam in malis, et infelicem Socraten dices in carcere, infelicem Catonem vulnera sua animosius quam fecerat retractantem, calamitosissimum omnium Regulum fidei poenas etiam hostibus servatae pendentem.
For if you admit this inequality, so as to count bearing torture bravely among the lesser goods—even like women—you will also number it among evils, and you will say that Socrates was unhappy in prison, and Cato unhappy when he tore open his wounds with more courage than he had made them, and Regulus most wretched of all when he paid the penalty of his loyalty kept even to enemies.
Atqui nemo hoc dicere, ne ex mollissimis quidem, ausus est.
And yet no one, not even of the softest, has dared to say this.
Negant enim illum esse beatum, sed tamen negant miserum.
For they deny that he was happy, but yet they deny that he was wretched.