§3.1Sed iam procedente oratione ostendam, quam non sint quae videntur mala.
But now, as my discourse proceeds, I shall show how those things which seem to be evils are not so.
Nunc illud dico, ista quae tu vocas aspera, quae adversa et abominanda, primum pro ipsis esse quibus accidunt, deinde pro universis, quorum maior diis cura quam singulorum est, post hoc volentibus accidere ac dignos malo esse, si nolint.
For now I say this, that those things which you call harsh, which you call adverse and abominable, are in the first place for the benefit of those very persons to whom they happen, then for the benefit of the universe, of which the gods have greater care than of individuals, and after this, that they happen to those who are willing, and that they deserve evil if they are unwilling.
His adiciam fato ista sic et recte eadem lege bonis evenire qua sunt boni.
To these I will add that by fate these things happen to good men in such a way and rightly by the very same law by which they are good.
Persuadebo deinde tibi, ne umquam boni viri miserearis; potest enim miser dici, non potest esse.
Next, I will persuade you never to pity a good man; for he can be called miserable, but he cannot be so.
§3.2Difficillimum ex omnibus quae proposui videtur quod primum dixi, pro ipsis esse quibus e veniunt ista quae horremus ac tremimus.
Of all the things I have proposed, that which I said first seems the most difficult: that those very things which we dread and tremble at are for the benefit of those to whom they happen.
"Pro ipsis est," inquis, "in exilium proici, in egestatem deduci, liberos coniugem ecferre, ignominia affici, debilitari? "Si miraris haec pro aliquo esse, miraberis quosdam ferro et igne curari nec minus fame ac siti.
"Is it," you say, "for their benefit to be cast into exile, to be reduced to poverty, to carry out the funeral of children and wife, to be branded with ignominy, to be debilitated?" If you are surprised that these things are for anyone's benefit, you will be surprised that some are cured by steel and fire, and no less by hunger and thirst.
Sed si cogitaveris tecum remedii causa quibusdam et radi ossa et legi et extrahi venas et quaedam amputari membra quae sine totius pernicie corporis haerere non poterant, hoc quoque patieris probari tibi, quaedam incommoda pro is esse quibus accidunt, tam me hercules quam quaedam quae laudantur atque appetuntur contra eos esse quos delectaverunt, simillima cruditatibus ebrietatibusque et ceteris quae necant per voluptatem.
But if you consider with yourself that for the sake of remedy, some have their bones scraped and gathered, their veins extracted, and certain limbs amputated which could not remain without the destruction of the whole body, you will also allow yourself to be persuaded of this: that certain disadvantages are for the benefit of those to whom they happen, just as, by Hercules, certain things which are praised and desired are against those whom they have delighted, being very similar to indigestions, drunkenness, and other things which kill through pleasure.
§3.3Inter multa magnifica Demetri nostri et haec vox est, a qua recens sum; sonat adhuc et vibrat in auribus meis: "Nihil," inquit, "mihi videtur infelicius eo, cui nihil umquam evenit adversi. "Non licuit enim illi se experiri.
Among many magnificent sayings of our Demetrius, there is also this voice, from which I am fresh; it still sounds and vibrates in my ears: "Nothing," he says, "seems to me more unhappy than that man to whom nothing adverse has ever happened." For he has not been permitted to test himself.
Ut ex voto illi fluxerint omnia, ut ante votum, male tamen de illo dii iudicaverunt.
Even though all things have flowed for him according to his prayer, or even before his prayer, nevertheless the gods have judged poorly of him.
Indignus visus est a quo vinceretur aliquando fortuna, quae ignavissimum quemque refugit, quasi dicat: "Quid ego istum mihi adversarium adsumam? Statim arma submittet;
He seemed unworthy that fortune should ever be conquered by him, which avoids all the most cowardly, as if to say: "Why should I take that man as my adversary?
non opus est in illum tota potentia mea, levi comminatione pelletur, non potest sustinere vultum meum.
He will immediately lower his weapons; there is no need for my full power against him, he will be driven away by a light threat, he cannot bear my gaze.
Alius circumspiciatur cum quo conferre possimus manum; pudet congredi cum homine vinci parato. §3.4"Ignominiam iudicat gladiator cum inferiore componi et scit eum sine gloria vinci, qui sine periculo vincitur.
Let another be sought out with whom we can join hands; it is shameful to clash with a man ready to be conquered." "A gladiator considers it an ignominy to be matched with an inferior, and knows that he who is conquered without danger is conquered without glory.
Idem facit fortuna: fortissimos sibi pares quaerit, quosdam fastidio transit.
Fortune does the same: she seeks the bravest as her equals, and passes over some with disdain.
Contumacissimum quemque et rectissimum aggreditur, adversus quem vim suam intendat: ignem experitur in Mucio, paupertatem in Fabricio, exilium in Rutilio, tormenta in Regulo, venenum in Socrate, mortem in Catone.
She attacks the most stubborn and upright, against whom she may direct her force: she tries fire in Mucius, poverty in Fabricius, exile in Rutilius, tortures in Regulus, poison in Socrates, death in Cato.
Magnum exemplum nisi mala fortuna non invenit. §3.5Infelix est Mucius, quod dextra ignes hostium premit et ipse a se exigit erroris sui poenas? Quod regem, quem armata manu non potuit, exusta fugat? Quid ergo? Felicior esset, si in sinu amicae foveret manum?
Great example is not found except by evil fortune." Is Mucius unhappy because he presses his right hand upon the enemy's fire and himself exacts from himself the penalty of his error? Because he puts to flight the king, whom he could not with an armed hand, by his burnt hand? What then? Would he be happier if he cherished his hand in the bosom of his mistress?
§3.6Infelix est Fabricius, quod rus suum, quantum a re publica vacavit, fodit? Quod bellum tam eum Pyrrho quam eum divitiis gerit? Quod ad focum cenat illas ipsas radices et herbas quas in repurgando agro triumphalis senex vulsit? Quid ergo? Felicior esset, si in ventrem suum longinqui litoris pisces et peregrina aucupia congereret, si conchylis superi atque inferi maris pigritiam stomachi nausiantis erigeret, si ingenti pomorum strue cingeret primae formae feras, captas multa caede venantium?
Is Fabricius unhappy because he digs his land, as much as he was free from public affairs? Because he wages war as much with Pyrrhus as with riches? Because he dines at his hearth on those very roots and herbs which he, a triumphal old man, pulled up in clearing his field? What then? Would he be happier if he gathered into his belly the fish of a distant shore and foreign birds, if he aroused the sluggishness of his nauseating stomach with shellfish of the upper and lower seas, if he surrounded with a huge pile of fruits wild beasts of the first rank, captured with much slaughter of hunters?