§5.1Adice nunc, quod pro omnibus est optimum quemque, ut ita dicam, militare et edere operas.
Add now, that it is for the benefit of all, so to speak, that the best men should do military service and perform their tasks.
Hoc est propositum deo quod sapienti viro, ostendere haec quae vulgus appetit, quae reformidat, nec bona esse nec mala; apparebit autem bona esse, si illa non nisi bonis viris tribu erit, et mala esse, si tantum malis irrogaverit.
God has the same purpose as a wise man, to show that these things which the crowd desires and dreads are neither good nor evil; but they will appear to be good if He bestows them only upon good men, and evil if He inflicts them only upon the wicked.
§5.2Detestabilis erit caecitas, si nemo oculos perdiderit, nisi cui eruendi sunt: itaque careant luce Appius et Metellus.
Blindness will be detestable if no one has lost his eyes except him whose eyes ought to be plucked out; therefore let Appius and Metellus be deprived of light.
Non sunt divitiae bonum; itaque habeat illas et Elius leno, ut homines pecuniam, cum in templis consecraverint, videant et in fornice.
Riches are not a good; therefore let even the pimp Elius have them, so that men, when they have consecrated money in temples, may see it also in the brothel.
Nullo modo magis potest deus concupita traducere, quam si illa ad turpissimos defert, ab optimis abigit.
In no way can God more disparage the objects of desire than if He delivers them to the most disgraceful men and takes them away from the best.
§5.3"At iniquum est virum bonum debilitari aut configi aut alligari, malos integris corporibus solutos ac delicatos incedere.
"But it is unjust that a good man should be disabled, or transfixed, or bound, while bad men walk about with unimpaired bodies, free and luxurious." What then?
"Quid porro? Non est iniquum fortes viros arma sumere et in castris pernoctare et pro vallo obligatis stare vulneribus, interim in urbe securos esse percisos et professos impudicitiam? Quid porro? Non est iniquum nobilissimas virgines ad sacra facienda noctibus excitari, altissimo somno inquinatas frui?
Is it not unjust that brave men should take up arms, spend the night in camps, and stand with bound wounds before the rampart, while in the city, meanwhile, pathics and those who have professed unchastity are secure? What then? Is it not unjust that the most noble virgins should be aroused at night for the performance of sacred rites, while unchaste women enjoy the deepest sleep?
§5.4Labor optimos citat.
Labor summons the best.
Senatus per totum diem saepe consulitur, cum illo tempore vilissimus quisque aut in campo Otium suum Oblectet aut in popina lateat aut tempus in aliquo circulo terat.
The senate is often consulted throughout the whole day, while at that time every vilest fellow either amuses his leisure in the Campus Martius, or lurks in a tavern, or wastes time in some social circle.
Idem in hac magna re publica fit; boni viri laborant, impendunt, impenduntur et volentes quidem; non trahuntur a fortuna, sequuntur illam et aequant gradus.
The same thing happens in this great commonwealth; good men labor, spend, and are spent, and that too willingly; they are not dragged by fortune, they follow her and keep pace with her.
Si scissent, antecessissent.
If they had known, they would have outstripped her.
§5.5Hanc quoque animosam Demetri fortissimi viri vocem audisse me memini: "Hoc unum," inquit, "de vobis, di immortales, queri possum, quod non ante mihi notam voluntatem vestram fecistis; prior enim ad ista venissem, ad quae nunc vocatus adsum.
I remember also to have heard this spirited utterance of Demetrius, that most brave man: "This one thing," he said, "O immortal gods, I can complain of concerning you, that you did not make your will known to me beforehand; for I would have come sooner to those things to which, now summoned, I am present.
Vultis liberos sumere? vobis illos sustuli.
Do you wish to take my children? I reared them for you.
Vultis aliquam partem corporis? sumite; non magnam rem promitto, cito totum relinquam.
Do you wish some part of my body? Take it; I promise no great thing, soon I shall leave the whole.
Vultis spiritum? quidni? nullam moram faciam, quo minus recipiatis quod dedistis.
Do you wish my breath? Why not? I shall make no delay to prevent you from taking back what you gave.
A volente feretis quicquid petieritis.
From a willing giver you will receive whatever you ask.
§5.6Quid ergo est? Maluissem offerre quam tradere.
What is it then? I should have preferred to offer than to hand over.
Quid opus fuit auferre? Accipere potuistis;
What need was there to take away?
sed ne nunc quidem auferetis, quia nihil eripitur nisi retinenti. "Nihil cogor, nihil patior invitus nec servio deo sed assentior, eo quidem magis, quod scio omnia certa et in aeternum dicta lege decurrere.
You could have accepted; but not even now will you take anything away, because nothing is snatched except from one who holds back." I am forced in nothing, I suffer nothing against my will, nor do I serve God, but I assent to Him, and all the more so, indeed, because I know that all things proceed by a certain and eternally decreed law.