[60.]
[345] Ferentarii are light-armed troops fighting at a distance with javelins.
[346] The banners being turned hostilely against one another. Respecting cum, see Zumpt, § 473; for we also find infestis signis concurrere, without cum, as an ablative of the instrument.
[347] The cohors praetoria was a battalion which, in forming an army, was composed of the ablest and most tried soldiers, as the bodyguard of the commander-in-chief. They had to protect him, and assist him in contriving to bring any engagement to the point where he wished it to be. Under the emperors, the cohortes praetoriae, nine or ten in number — the emperors having several armies under their command — formed the body-guard of the emperor and the garrison of Rome.
[61.]
[348] ‘There you might indeed have seen.’ See Zumpt, § 528, note 2.
[349] In the centre of the army where they were drawn up.
[350] Adversa vulnera, ‘wounds in the breast,’ or ‘in the front part of the body’ generally. Aversa vulnera, on the other hand, are ‘wounds in the back,’ such as are inflicted on cowards that run away.
[351] Quisquam for ullus. See Zumpt, § 676.
[352] Juxta, ‘equally little.’ They had spared the life of their enemy as little as their own. Compare p. 41, note 3 [[note 194]].
[353] These four substantives form contrasts, though intentionally not in the regular way, for gaudium and moeror denote a joyous and sad state of mind, ‘joy’ and ‘sadness;’ laetitia and luctus at the same time express the audible expressions of joy and grief. Accordingly, laetitia contrasts with luctus, and gaudia with moeror. Respecting the omission of the conjunction in describing contrasts of this nature, see Zumpt, § 783.
[C.] Sallustii Crispi
Bellum Jugurthinum.
[1]. Falso queritur de natura sua genus humanum quod imbecilla atque aevi brevis[1] forte potius quam virtute regatur. Nam contra reputando neque majus aliud neque praestabilius invenias,[2] magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est, qui, ubi ad gloriam virtutis via grassatur,[3] abunde pollens potensque et clarus est, neque fortuna eget, quippe probitatem, industriam aliasque artes bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessumdatus est, perniciosa libidine paulisper[4] usus, ubi per socordiam vires, tempus, ingenium diffluxere, naturae infirmitas accusatur; suam quisque culpam auctores ad negotia transferunt.[5] Quodsi[6] hominibus bonarum rerum tanta cura esset, quanto studio aliena ac nihil profutura multumque etiam periculosa[7] petunt; neque regerentur[8] magis quam regerent casus, et eo magnitudinis[9] procederent, ubi pro mortalibus gloria aeterni fierent.
[2]. Nam uti genus hominum compositum ex corpore et anima est, ita res cunctae studiaque omnia nostra corporis alia, alia animi[10] naturam sequuntur. Igitur praeclara facies, magnae divitiae, ad hoc vis corporis et alia hujuscemodi omnia brevi dilabuntur; at ingenii egregia facinora sicuti anima immortalia sunt. Postremo corporis et fortunae bonorum ut initium sic finis est, omniaque orta occidunt et aucta senescunt: animus incorruptus[11] aeternus, rector humani generis, agit atque habet cuncta neque ipse habetur.[12] Quo magis pravitas eorum admiranda est,[13] qui dediti corporis gaudiis per luxum atque ignaviam aetatem agunt, ceterum[14] ingenium, quo neque melius neque amplius aliud in natura mortalium est, incultu atque socordia torpescere sinunt; quum praesertim tam multae variaeque sint artes animi, quibus summa claritudo paratur.