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All our power is situate in the mind and in the body.All our power is situate in the mind and in the body] Sed omnis nostra vis in animo et corpore sita. All our power is placed, or consists, in our mind and our body. The particle sed, which is merely a connective, answering to the Greek δέ, and which would be useless in an English translation, I have omitted. Of the mind we rather employ the government;Of the mind we—employ the government] Animi imperio—utimur. "What the Deity is in the universe, the mind is in man; what matter is to the universe, the body is to us; let the worse, therefore, serve the better."—Sen. Epist. lxv. Dux et imperator vitæ mortalium animus est. the mind is the guide and ruler of the life of mortals.—Jug. c. 1. " An animal consists of mind and body, of which the one is formed by nature to rule and the other to obey."—Aristot. Polit. i. 5. Muretus and Graswinckel will supply abundance of similar passages. of the body, the service.Of the mind we rather employ the government; of the body, the service] Animi imperio, corporis servitio magis utimur. The word magis is not to be regarded as useless. " It signifies," says Cortius, " that the mind rules, and the body obeys, in general, and with greater reason." At certain times the body may seem to have the mastery, as when we are under the irresistible influence of hunger or thirst. The one is common to us with the gods; the other with the brutes. It appears to me, therefore, more reasonableIt appears to me, therefore, more reasonable, etc.] Quo mihi rectius videtur, etc. I have rendered quo by therefore. " Quo," observes Cortius, "is propter quod with the proper force of the ablative case. So Jug. c. 84: Quo mihi acrius adnitendum est, etc; c. 2, Quo magis pravitas eorum admiranda est. Some expositors would force us to believe that these ablatives are inseparably connected with the comparative degree, as in quo minus, eo major, and similar expressions; whereas common sense shows that they can not be so connected." Kritzius is one of those who interprets in the way to which Cortius alludes, as if the drift of the passage were, Quanto magis animus corpori prætat, tanto rectius ingenii opibus gloriam quærere. But most of the commentators and translators rightly follow Cortius. " Quo," says Pappaur, "is for quocirca." to pursue glory by means of the intellect than of bodily strength, and, since the life which we enjoy is short, to make the remembrance of us as lasting as possible. For the glory of wealth and beauty is fleeting and perishable; that of intellectual power is illustrious and immortal.That of intellectual powor is illustrious and immortal] Virtus clara æternaque habetur. The only one of our English translators who has given the right sense of virtus in this passage, is Sir Henry Steuart, who was guided to it by the Abbé Thyvon and M. Beauzée. " It appears somewhat singular," says Sir Henry, "that none of the numerous translators of Sallust, whether among ourselves or among foreign nations—the Abbé Thyvon and M. Beauzée excepted—have thought of giving to the word virtus, in this place, what so obviously is the meaning intended by the historian; namely, 'genius, ability, distinguished talents.' Indeed, the whole tenor of the passage, as well as the scope of the context, leaves no room to doubt the fact. The main objects of comparison, throughout the three first sections of this Præmium, or introductory discourse, are not vice and virtue, but body and mind; a listless indolence, and a vigorous, honorable activity. On this account it is pretty evident, that by virtus Sallust could never mean the Greek ἀρετή, virtue or moral worth,' but that he had in his eye the well-known interpretation of Varro, who considers it ut viri vis (De Ling. Lat. iv.), as denoting the useful energy which ennobles a man, and should chiefly distinguish him among his fellow-creatures. In order to be convinced of the justice of this rendering, we need only turn to another passage of our author, in the second section of the Præmium to the Jugarthine War, where the same train of thought is again pursued, although he gives it somewhat a different turn in the piece last mentioned. The object, notwithstanding, of both these Dissertations is to illustrate, in a striking manner, the pre-eminence of the mind over extrinsic advantages or bodily endowments, and to show that it is by genius alone that we may aspire to a reputation which shall never die. Igitur præclara facies, magnæ divitiæ, adhuc vis corporis, et alia hujusmodi omnia, brevi dilabuntur: at ingenii egregia facinora, sicut anima, immortalia sunt."
