The War with Catiline — Chapter 1 in Latin
By Gaius Sallustius Crispus
Omnes homines, qui sese student praestare ceteris animalibus, summa ope niti decet, ne vitam silentio transeant veluti pecora, quae natura prona atque ventri oboedientia finxit. It behooves all men who wish to excel the other animals to strive with might and main not to pass through life unheralded, like the beasts, which Nature has fashioned groveling and slaves to the belly. Sed nostra omnis vis in animo et corpore sita est: animi imperio, corporis servitio magis utimur; alterum nobis cum dis, alterum cum beluis commune est. All our power, on the contrary, lies in both mind and body; we employ the mind to rule, the body rather to serve; the one we have in common with the Gods, the other with the brutes. Quo mihi rectius videtur ingeni quam virium opibus gloriam quaerere et, quoniam vita ipsa, qua fruimur, brevis est, memoriam nostri quam maxume longam efficere. Therefore I find it becoming, in seeking renown, that we should employ the resources of the intellect rather than those of brute strength, to the end that, since the span of life which we enjoy is short, we may make the memory of our lives as long as possible. Nam divitiarum et formae gloria fluxa atque fragilis est, virtus clara aeternaque habetur. For the renown which riches or beauty confer is fleeting and frail; mental excellence is a splendid and lasting possession.
Sed diu magnum inter mortalis certamen fuit, vine corporis an virtute animi res militaris magis procederet. Nam et, prius quam incipias, consulto et, ubi consulueris, mature facto opus est. Yet for a long time mortal men has discussed the question whether success in arms depends more on strength of body or excellence of mind; for before you begin, deliberation is necessary, when you have deliberated, prompt action. Ita utrumque per se indigens alterum alterius auxilio eget. Thus each of these, being incomplete of itself, requires the other’s aid.
Igitur initio reges nam in terris nomen imperi id primum fuit divorsi pars ingenium, alii corpus exercebant: etiam tum vita hominum sine cupiditate agitabatur; sua cuique satis placebant. Accordingly in the beginning kings (for that was the first title of sovereignty among men), took different courses, some training their minds and others their bodies. Even at that time men’s lives were still free from covetousness; each was quite content with his own possessions. Postea vero, quam in Asia Cyrus, in Graecia Lacedaemonii et Athenienses coepere urbis atque nationes subigere, lubidinem dominandi causam belli habere, maxumam gloriam in maxumo imperio putare, tum demum periculo atque negotiis compertum est in bello plurumum ingenium posse. But when Cyrus in Asia and in Greece the Athenians and Lacedaemonians began to subdue cities and nations, to make the lust for dominion a pretext for war, to consider the greatest empire the greatest glory, then at last men learned from perilous enterprises that qualities of mind availed most in war.
Quod si regum atque imperatorum animi virtus in pace ita ut in bello valeret, aequabilius atque constantius sese res humanae haberent neque aliud alio ferri neque mutari ac misceri omnia cerneres. Now if the mental excellence with which kings and rulers are endowed were as potent in peace as in war, human affairs would run an evener and steadier course, and you would not see power passing from hand to hand and everything in turmoil and confusion; for empire is easily retained by the qualities by which it was first won. Nam imperium facile iis artibus retinetur, quibus initio partum est. Verum ubi pro labore desidia, pro continentia et aequitate lubido atque superbia invasere, fortuna simul cum moribus inmutatur. But when sloth has usurped the place of industry, and lawlessness and insolence have superseded self-restraint and justice, the fortune of princes changes with their character. Ita imperium semper ad optumum quemque a minus bono transferetur. Thus the sway is always passing to the best man from the hands of his inferior.