Cicero: PHILOSOPHIA

I. Etsi tibi omnia suppetunt ea quae consequi ingenio aut usu homines aut diligentia possunt, tamen amore nostro non sum alienum arbitratus ad te perscribere ea quae mihi veniebant in mentem dies ac noctes de petitione tua cogitanti, non ut aliquid ex his novi addisceres, sed ut ea quae in re dispersa atque infinita viderentur esse ratione et distributione sub uno aspectu ponerentur. Quamquam plurimum natura valet, tamen videtur in paucorum mensium negotio posse simulatio naturam vincere. Civitas quae sit cogita, quid petas, qui sis.

1. Although you have at hand everything that men can attain by talent or by experience or by diligence, nevertheless, out of my affection I did not think it out of place to write to you at length the things that came to my mind as I pondered day and night about your candidacy—not that you might learn anything new from these, but so that those things which in the matter seemed scattered and without limit might be set under one view by method and distribution. Although nature is of very great avail, nevertheless it seems that in a business of a few months simulation (pretense) can surpass nature. Consider what the commonwealth is, what you seek, who you are.

Prope cottidie tibi hoc ad forum descendenti meditandum est: "Novus sum, consulatum peto, Roma est." Nominis novitatem dicendi gloria maxime sublevabis. Semper ea res plurimum dignitatis habuit; non potest qui dignus habetur patronus consularium indignus consulatu putari. Quam ob rem quoniam ab hac laude proficisceris et quicquid es ex hoc es, ita paratus ad dicendum venito quasi in singulis causis iudicium de omni ingenio futurum sit.

Almost every day, for you as you descend to the Forum, this must be meditated: "I am a new man, I seek the consulship; this is Rome." You will most effectively alleviate the novelty of the name by the glory of speaking. That thing has always had the greatest dignity; he who is held worthy as a patron/advocate of consulars cannot be thought unworthy of the consulship. Wherefore, since you set out from this praise, and whatever you are you are from this, come thus prepared for speaking, as if in each single case there will be a judgment concerning your whole ingenium.

Eius facultatis adiumenta, quae tibi scio esse seposita, ut parata ac prompta sint cura, et saepe quae de Demosthenis studio et exercitatione scripsit Demetrius recordare. Deinde fac ut amicorum et multitudo et genera appareant; habes enim ea quae qui novi habuerunt? - omnis publicanos, totum fere equestrem ordinem, multa propria municipia, multos abs te defensos homines cuiusque ordinis, aliquot conlegia, praeterea studio dicendi conciliatos plurimos adulescentulos, cottidianam amicorum adsiduitatem et frequentiam.

The aids of that faculty, which I know are set aside for you, take care that they be prepared and prompt, and often recall what Demetrius wrote about the zeal and exercise of Demosthenes. Then see to it that both the multitude and the kinds of friends appear; for you have those things which—which of the new men have had?—all the tax‑farmers, almost the whole equestrian order, many municipalities personally yours, many men of every order defended by you, several collegia, besides very many young men conciliated by zeal for speaking, the daily assiduity and frequent presence of friends.

Haec cura ut teneas commonendo et rogando et omni ratione efficiendo ut intellegant qui debent tua causa, referendae gratiae, qui volunt, obligandi tui tempus sibi aliud nullum fore. Etiam hoc multum videtur adiuvare posse novum hominem, hominum nobilium voluntas et maxime consularium; prodest, quorum in locum ac numerum pervenire velis, ab iis ipsis illo loco ac numero dignum putari. Ii rogandi omnes sunt diligenter et ad eos adlegandum est persuadendumque est iis nos semper cum optimatibus de re publica sensisse, minime popularis fuisse; si quid locuti populariter videamur, id nos eo consilio fecisse ut nobis Cn. Pompeium adiungeremus, ut eum qui plurimum posset aut amicum in nostra petitione haberemus aut certe non adversarium.

Maintain this concern by reminding and entreating and by every method bringing it about that those who ought, for your sake—gratitude being to be repaid—understand this, and that those who are willing understand that there will be no other time for binding you to themselves. Also this seems able to aid a new man greatly: the good will of noble men and especially of consulars; it is advantageous to be thought by those very men, into whose place and number you would wish to arrive, worthy of that place and number. All of them must be diligently canvassed, and you must address them and persuade them that we have always felt with the Optimates about the republic, and have been by no means populares; and if we seem to have spoken in a populist manner at all, that we did this with the plan of attaching Cn. Pompeius to ourselves, so that the man who could do the most we might have either as a friend in our petition or at least not an adversary.

Praeterea adulescentis nobilis elabora ut habeas, vel ut teneas studiosos quos habes; multum dignitatis adferent. Plurimos habes; perfice ut sciant quantum in iis putes esse. Si adduxeris ut ii qui non nolunt cupiant, plurimum proderunt.

Moreover, work to have young men of noble birth, or to hold fast the zealous ones you have; they will bring much dignity. You have very many; accomplish that they know how much you reckon there is in them. If you bring it about that those who are not unwilling should desire, they will be of the greatest profit.

II. Ac multum etiam novitatem tuam adiuvat quod eius modi nobiles tecum petunt ut nemo sit qui audeat dicere plus illis nobilitatem quam tibi virtutem prodesse oportere. Nam P. Galbam et L. Cassium summo loco natos quis est qui petere consulatum putet? Vides igitur amplissimis ex familiis homines, quod sine nervis sint, tibi paris non esse.

2. And your novelty too helps much, because nobles of that sort are seeking office with you, such that there is no one who would dare to say that nobility ought to profit them more than virtue ought to profit you. For P. Galba and L. Cassius, born in the highest rank—who is there who would think they are seeking the consulship? You see, therefore, that men from the most ample families, because they are without sinews, are not equals to you.

At Antonius et Catilina molesti sunt. Immo homini navo, industrio, innocenti, diserto, gratioso apud eos qui res iudicant, optandi competitores ambo a pueritia sicarii, ambo libidinosi, ambo egentes. Eorum alterius bona proscripta vidimus, vocem denique audivimus iurantis se Romae iudicio aequo cum homine Graeco certare non posse, ex senatu eiectum scimus optimorum censorum existimatione, in praetura competitorem habuimus amico Sabidio et Panthera, cum ad tabulam quos poneret non haberet (quo tamen in magistratu amicam quam domi palam haberet de machinis emit); in petitione autem consulatus caupones omnis compilare per turpissimam legationem maluit quam adesse et populo Romano supplicare.

But Antonius and Catiline are troublesome. Nay rather, for an active, industrious, innocent, eloquent man, in favor with those who judge cases, both are to-be-wished-for competitors—both assassins from boyhood, both lustful, both needy. Of one of them we have seen the goods proscribed; finally we heard his voice swearing that at Rome he could not contend with a Greek man in an equitable judgment; we know he was ejected from the senate by the estimation of the best censors; in his praetorship we had as a competitor a man with the friends Sabidius and Panthera, when, at the list, he had no persons to enter (and yet in that magistracy he bought from the stage-machines the mistress whom he was openly keeping at home); moreover, in seeking the consulship he preferred to despoil all the innkeepers through a most disgraceful embassy rather than to be present and to supplicate the Roman people.

Alter vero, di boni! quo splendore est? Primum nobilitate eadem qua +Catilina+. Num maiore?

But the other, good gods! with what splendor is he? First, with the same nobility as +Catiline+. Is it any greater?

Non. Sed virtute. Quam ob rem?

No. But in virtue. For what reason?

Quod Antonius umbram suam metuit, hic ne leges quidem, natus in patris egestate, educatus in sororiis stupris, corroboratus in caede civium, cuius primus ad rem publicam aditus in equitibus R. occidendis fuit (nam illis quos meminimus Gallis, qui tum Titiniorum ac Nanneiorum ac Tanusiorum capita demetebant, Sulla unum Catilinam praefecerat); in quibus ille hominem optimum, Q. Caecilium, sororis suae virum, equitem Romanum, nullarum partium, cum semper natura tum etiam aetate quietum, suis manibus occidit.

Whereas Antony fears his own shadow, this man does not fear even the laws—born in his father’s indigence, reared in sororal debaucheries, hardened in the slaughter of citizens—whose first entrance to the Republic was in the killing of Roman equites (for over those Gauls we remember, who at that time were reaping off the heads of the Titinii and the Nanneii and the Tanusii, Sulla set one Catiline in command); among whom he with his own hands killed an excellent man, Q. Caecilius, his sister’s husband, a Roman eques, of no party, quiet both always by nature and also by age.

III. Quid ego nunc dicam petere eum tecum consulatum qui hominem carissimum populo Romano, M. Marium, inspectante populo Romano uitibus per totam urbem ceciderit, ad bustum egerit, ibi omni cruciatu lacerarit, vivo stanti collum gladio sua dextera secuerit, cum sinistra capillum eius a vertice teneret, caput sua manu tulerit, cum inter digitos eius rivi sanguinis fluerent; qui postea cum histrionibus et cum gladiatoribus ita vixit ut alteros libidinis, alteros facinoris adiutores haberet; qui nullum in locum tam sanctum ac tam religiosum accessit in quo non, etiam si in aliis culpa non esset, tamen ex sua nequitia dedecoris suspicionem relinqueret; qui ex curia Curios et Annios, ab atriis Sapalas et Caruilios, ex equestri ordine Pompilios et Vettios sibi amicissimos comparavit; qui tantum habet audaciae, tantum nequitiae, tantum denique in libidine artis et efficacitatis, ut prope in parentum gremiis praetextatos liberos constuprarit? Quid ego nunc tibi de Africa, quid de testium dictis scribam? Nota sunt, et ea tu saepius legito; sed tamen hoc mihi non praetermittendum videtur, quod primum ex eo iudicio tam egens discessit quam quidam iudices eius ante illud iudicium fuerunt, deinde tam inuidiosus ut aliud in eum iudicium cottidie flagitetur.

3. What am I now to say of his seeking the consulship with you, who struck down a man most dear to the Roman people, M. Marius, with vine-staves, the Roman people looking on, beat him through the whole city, drove him to the burial-mound, there tore him with every torment, and, while he was alive and standing, with his right hand cut his neck with a sword, while with his left he held his hair from the crown, carried the head in his own hand, as streams of blood flowed between his fingers; who afterwards lived with histrions and with gladiators in such a way that he had the former as abettors of his libido, the latter of his crime; who approached no place so holy and so religious that he did not, even if there were no fault in others, nevertheless from his own nequity leave a suspicion of disgrace; who from the Curia procured for himself as dearest friends the Curii and the Annii, from the atria the Sapalae and the Caruilii, from the equestrian order the Pompilii and the Vettii; who has so much audacity, so much nequity, and, finally, in libido so much art and efficacy, that he has almost ravished boys wearing the praetexta in the very laps of their parents? What am I now to write to you about Africa, what about the statements of the witnesses? They are known, and read those more often; but yet this seems to me not to be passed over: that first he left that trial as needy as certain of his judges were before that trial, and then so odious that another trial against him is demanded every day.

Hic se sic habet ut magis timeant, etiam si quierit, quam ut contemnant, si quid commoverit. Quanto melior tibi fortuna petitionis data est quam nuper homini novo, C. Coelio! ille cum duobus hominibus ita nobilissimis petebat ut tamen in iis omnia pluris essent quam ipsa nobilitas, summa ingenia, summus pudor, plurima beneficia, summa ratio ac diligentia petendi; ac tamen eorum alterum Coelius, cum multo inferior esset genere, superior nulla re paene, superavit.

This man stands thus, that they fear him more, even if he keeps quiet, than they would despise him, if he should stir at all. How much better a fortune of candidacy has been given to you than lately to a new man, C. Coelius! He was seeking office alongside two men so most noble that yet in them everything was of more value than nobility itself—highest talents, highest modesty, very many benefactions, the highest method and diligence of canvassing; and yet Coelius, though much inferior in birth, being in almost no respect superior, overcame one of them.

Qua re tibi, si facies ea quae natura et studia quibus semper usus es largiuntur, quae temporis tui ratio desiderat, quae potes, quae debes, non erit difficile certamen cum iis competitoribus qui nequaquam sunt tam genere insignes quam vitiis nobiles; quis enim reperiri potest tam improbus civis qui velit uno suffragio duas in rem publicam sicas destringere?

Therefore, if you do those things which nature and the studies you have always employed lavish upon you, which the regimen of your time demands, which you can, which you ought, the contest will not be difficult against those competitors who are by no means so distinguished by birth as renowned for vices; for what citizen so wicked can be found as to wish, with a single vote, to draw two daggers against the Republic?

IV. Quoniam quae subsidia novitatis haberes et habere posses eui, nunc de magnitudine petitionis dicendum videtur. Consulatum petis, quo honore nemo est quin te dignum arbitretur, sed multi qui invideant; petis enim homo ex equestri loco summum locum civitatis, atque ita summum ut forti homini, diserto, innocenti multo idem ille honos plus amplitudinis quam ceteris adferat. Noli putare eos qui sunt eo honore usi non videre, tu cum idem sis adeptus, quid dignitatis habiturus sis.

IV. Since I have set forth what supports of your novelty you had and could have, now it seems that something must be said about the magnitude of the petition. You seek the consulship, an honor than which there is no one who does not judge you worthy, but many who envy; for you, a man from the equestrian rank, seek the highest place of the state, and so the highest that to a brave man, eloquent, blameless, that same honor brings much more amplitude than to the rest. Do not think that those who have used that honor do not see, when you have obtained the same, what dignity you will be going to have.

Eos vero qui consularibus familiis nati cum maiorum consecuti non sunt suspicor tibi, nisi si qui admodum te amant, invidere. Etiam novos homines praetorios existimo, nisi qui tuo beneficio vincti sunt, nolle abs te se honore superari. Iam in populo quam multi invidi sint, quam multi consuetudine horum annorum ab hominibus novis alienati, venire tibi in mentem certo scio; esse etiam non nullos tibi iratos ex iis causis quas egisti necesse est.

Evidently those who were born of consular families but have not attained the achievements of their ancestors, I suspect, are envious of you—unless there are some who love you exceedingly. I also think that the new men of praetorian rank, unless they are bound by your beneficium, do not wish to be surpassed by you in honor. Already, how many in the people are envious, how many, by the custom of these years, have been alienated from new men, I am quite sure comes into your mind; it is also necessary that there are not a few angry with you on account of those causes (cases) which you have prosecuted.

Iam illud tute circumspicito, quod ad Cn. Pompei gloriam augendam tanto studio te dedisti, num quos tibi putes ob eam causam esse non amicos. Quam ob rem cum et summum locum civitatis petas et videas esse studia quae tibi adversentur, adhibeas necesse est omnem rationem et curam et laborem et diligentiam.

Now consider this yourself: that, for the augmenting of the glory of Cn. Pompeius, you have devoted yourself with such zeal—whether you think there are any who on that account are not friends to you. Wherefore, since you both seek the highest place of the state and see that there are interests which are adverse to you, it is necessary that you apply every reason and care and labor and diligence.

V. Et petitio magistratuum divisa est in duarum rationum diligentiam, quarum altera in amicorum studiis, altera in populari voluntate ponenda est. Amicorum studia beneficiis et officiis et vetustate et facilitate ac iucunditate naturae parta esse oportet. Sed hoc nomen amicorum in petitione latius patet quam in cetera vita; quisquis est enim qui ostendat aliquid in te voluntatis, qui colat, qui domum ventitet, is in amicorum numero est habendus.

5. And the canvassing for magistracies is divided into the diligence of two considerations, of which one must be placed in the zeal of friends, the other in popular will. The zeal of friends ought to be procured by benefits and offices and by long-standing acquaintance, and by the facility and pleasantness of nature. But this name of “friends” in a canvass extends more broadly than in the rest of life; for whoever it is who shows some goodwill toward you, who pays court, who frequents your house, is to be held in the number of friends.

Sed tamen qui sunt amici ex causa iustiore cognationis aut adfinitatis aut sodalitatis aut alicuius necessitudinis, iis carum et iucundum esse maxime prodest. Deinde ut quisque est intimus ac maxime domesticus, ut is amet et quam amplissimum esse te cupiat valde elaborandum est, tum ut tribules, ut vicini, ut clientes, ut denique liberti, postremo etiam servi tui; nam fere omnis sermo ad forensem famam a domesticis emanat auctoribus. Deinde sunt instituendi cuiusque generis amici: ad speciem, homines inlustres honore ac nomine (qui, etiam si suffragandi studia non navant, tamen adferunt petitori aliquid dignitatis); ad ius obtinendum, magistratus (ex quibus maxime consules, deinde tribuni pl.); ad conficiendas centurias, homines excellenti gratia.

But nevertheless, those who are friends from the more legitimate cause of kinship or affinity or sodality or some bond of necessity, it is most advantageous that you be dear and agreeable to them. Then, as each man is intimate and most domestic, you must labor earnestly that he love you and desire you to be as most distinguished as possible, then that your tribesmen, your neighbors, your clients, and finally your freedmen, lastly even your slaves; for almost all talk about forum reputation emanates from domestic originators. Then friends of each kind are to be marshaled: for appearance, men illustrious in honor and name (who, even if they do not ply the efforts of suffrage, nevertheless bring the petitioner some dignity); for obtaining right, magistrates (of whom especially the consuls, then the tribunes of the plebs); for completing the centuries, men of outstanding favor.

Qui abs te tribum aut centuriam aut aliquod beneficium aut habeant aut ut habeant sperent, eos prorsus magno opere et compara et confirma; nam per hos annos homines ambitiosi vehementer omni studio atque opera elaborarunt ut possent a tribulibus suis ea quae peterent impetrare; hos tu homines, quibuscumque poteris rationibus, ut ex animo atque [ex illa] summa voluntate tui studiosi sint elaborato. Quod si satis grati homines essent, haec tibi omnia parata esse debebant, sicuti parata esse confido. Nam hoc biennio quattuor sodalitates hominum ad ambitionem gratiosissimorum tibi obligasti, C. Fundani, Q. Galli, C. Corneli, C. Orchivi; horum in causis ad te deferendis quid tibi eorum sodales receperint et confirmarint scio, nam interfui; qua re hoc tibi faciendum est, hoc tempore ut ab his quod debent exigas saepe commonendo, rogando, confirmando, curando ut intellegant nullum se umquam aliud tempus habituros referendae gratiae; profecto homines et spe reliquorum tuorum officiorum et[iam] recentibus beneficiis ad studium navandumn excitabuntur.

Those who from you either have a tribe or a century or some benefice, or hope to have one, these by all means both gather and secure with great effort; for in these years ambitious men have labored vehemently with every zeal and exertion so that they might obtain from their fellow-tribesmen the things they asked for; these men, by whatever methods you can, work it so that they are devoted to you from the heart and with [that] highest goodwill. But if men were sufficiently grateful, all these things ought to have been prepared for you, as indeed I trust they are prepared. For in these two years you have bound to yourself four sodalities of men most influential for canvassing, those of C. Fundanius, Q. Gallus, C. Cornelius, C. Orchivius; in the matters of bringing their cases before you I know what their fellow-members have undertaken and guaranteed to you, for I was present; wherefore this must be done by you, at this time, that you exact from them what they owe by often reminding, requesting, assuring, taking care that they understand that they will never have any other time for rendering gratitude; assuredly men will be stirred both by hope of your remaining services and [also] by recent benefits to ply their zeal.

Et omnino, quoniam eo genere amicitiarum petitio tua maxime munita est quod ex causarum defensionibus adeptus es, fac ut plane iis omnibus quos devinctos tenes discriptum ac dispositum suum cuique munus sit; et quem ad modum nemini illorum molestus nulla in re umquam fuisti, sic cura ut intellegant omnia te quae ab illis tibi deberi putaris ad hoc tempus reservasse.

And altogether, since your petition has been most fortified by that kind of friendships which you have obtained from the defenses of causes, see to it that for all those whom you hold bound it be plainly apportioned and disposed—each his own task; and just as you have never been troublesome to any of them in any matter, so take care that they understand that you have reserved until this time all the things which you have thought to be owed to you by them.

VI. Sed quoniam tribus rebus homines maxime ad benevolentiam atque haec suffragandi studia ducuntur, beneficio, spe, adiunctione animi ac voluntate, animadvertendum est quem ad modum cuique horum generi sit inserviendum. Minimis beneficiis homines adducuntur ut satis causae putent esse ad studium suffragationis, nedum ii quibus saluti fuisti, quos tu habes plurimos, non intellegant, si hoc tuo tempore tibi non satis fecerint, se probatos nemini umquam fore; quod cum ita sit, tamen rogandi sunt atque etiam in hanc opinionem adducendi ut, qui adhuc nobis obligati fuerint, iis vicissim nos obligari posse videamur. Qui autem spe tenentur, quod genus hominum multo etiam est diligentius atque officiosius, iis fac ut propositum ac paratum auxilium tuum esse videatur, denique ut spectatorem te suorum officiorum esse intellegant diligentem, ut videre te plane atque animadvertere quantum a quoque proficiscatur appareat.

6. But since by three things men are most of all led to benevolence and to these studies of suffrage—benefit, hope, and an adjunction of mind and will—it must be observed in what manner each of these kinds is to be served. By the very smallest benefits men are induced to think there is sufficient cause for zeal in suffraging; let alone that those to whom you have been a salvation, of whom you have very many, should not understand that, if at this your time they do not do enough for you, they will be approved by no one ever. And since this is so, nevertheless they must be asked, and even brought into this opinion: that those who up to now have been obligated to us, we in turn may seem able to be obligated to them. But as for those who are held by hope—a kind of men much more diligent and officious—make it so that your help appear proposed and prepared for them; finally, let them understand that you are a diligent spectator of their services, so that it be apparent that you plainly see and take note how much proceeds from each person.

Tertium illud genus est studiorum voluntarium, quod agendis gratiis, accommodandis sermonibus ad eas rationes propter quas quisque studiosus tui esse videbitur, significanda erga illos pari voluntate, adducenda amicitia in spem familiaritatis et consuetudinis confirmari oportebit. Atque in his omnibus generibus iudicato et perpendito quantum quisque possit, ut scias et quem ad modum cuique inservias et quid a quoque exspectes ac postules. Sunt enim quidam homines in suis vicinitatibus et municipiis gratiosi, sunt diligentes et copiosi qui, etiam si antea non studuerunt huic gratiae, tamen ex tempore elaborare eius causa cui debent aut volunt facile possunt; his hominum generibus sic inserviendum est ut ipsi intellegant te videre quid a quoque exspectes, sentire quid accipias, meminisse quid acceperis.

That third kind is of voluntary efforts, which ought to be strengthened by rendering thanks, by accommodating your discourses to those reasons on account of which each person will seem to be a devotee of you, by signifying toward them an equal goodwill, by leading friendship on into the hope of familiarity and consuetude. And in all these kinds, judge and weigh how much each can do, so that you may know both in what manner you may serve each one and what you should expect and demand from each. For there are certain men in their neighborhoods and municipalities influential, there are diligent and well-provided who, even if before they have not been devoted to this favor, nevertheless can easily, on the spot, work hard for the sake of the one to whom they owe or are willing; to these kinds of men one must serve thus, that they themselves understand you to see what you expect from each, to perceive what you receive, to remember what you have received.

Sunt autem alii qui aut nihil possunt aut etiam odio sunt tribulibus suis nec habent tantum animi ac facultatis ut enitantur ex tempore; hos ut internoscas videto, ne spe in aliquo maiore posita praesidi parum comparetur.

But there are others who either can do nothing or are even odious to their fellow tribesmen, and who do not have so much spirit and faculty as to strive extemporaneously; see to it that you discern these, lest, with hope placed in some greater person, too little be procured for assistance.

VII. Et quamquam partis ac fundatis amicitiis fretum ac munitum esse oportet, tamen in ipsa petitione amicitiae permultae ac perutiles comparantur; nam in ceteris molestiis habet hoc tamen petitio commodi: potes honeste, quod in cetera vita non queas, quoscumque velis adiungere ad amicitiam, quibuscum si alio tempore agas ut te utantur, absurde facere videare, in petitione autem nisi id agas et cum multis et diligenter, nullus petitor esse videare. Ego autem tibi hoc confirmo, esse neminem, nisi si aliqua necessitudine competitorum alicui tuorum sit adiunctus, a quo non facile si contenderis impetrare possis ut suo beneficio promereatur se ut ames et sibi ut debeas, modo ut intellegat te magni se aestimare, ex animo agere, bene se ponere, fore ex eo non brevem et suffragatoriam sed firmam et perpetuam amicitiam. Nemo erit, mihi crede, in quo modo aliquid sit, qui hoc tempus sibi oblatum amicitiae tecum constituendae praetermittat, praesertim cum tibi hoc casus adferat, ut ii tecum petant quorum amicitia aut contemnenda aut fugienda sit, et qui hoc quod ego te hortor non modo adsequi sed ne incipere quidem possint.

VII. And although one ought to be relying on and fortified by parties and well-founded friendships, nevertheless in the canvassing itself very many and very useful friendships are procured; for among the other annoyances this advantage the canvassing has: you can honorably—what in the rest of life you cannot—attach to friendship whomsoever you wish; with men with whom, if at another time you were to deal in order that they might make use of you, you would seem to act absurdly, yet in the canvassing, unless you do this, and with many and diligently, you would seem to be no candidate at all. But I assure you of this: there is no one, unless he be joined by some bond to one of your competitors, from whom you cannot easily, if you press it, obtain that by his own benefaction he earn that you love him and that you owe to him—provided only that he understand you to value him greatly, to act from the soul, to place himself well, that from this there will arise a friendship not brief and suffragatory but firm and perpetual. There will be no one, believe me, in whom there is in any way something, who will let pass this time offered for establishing friendship with you—especially since chance brings you this, that those are seeking office alongside you whose friendship is either to be despised or to be fled, and who cannot not only attain to what I exhort you, but cannot even begin.

Nam qui incipiat Antonius homines adiungere atque invitare ad amicitiam quos per se suo nomine appellare non possit? mihi quidem nihil stultius videtur quam existimare esse eum studiosum tui quem non noris. Eximiam quandam gloriam et dignitatem ac rerum gestarum magnitudinem esse oportet in eo quem homines ignoti nullis suffragantibus honore adficiant; ut quidem homo nequam, iners, sine officio, sine ingenio, cum infamia, nullis amicis, hominem plurimorum studio atque omnium bona existimatione munitum praecurrat, sine magna culpa neglegentiae fieri non potest.

For how could Antonius begin to attach men and invite them into friendship whom he cannot, by himself and in his own name, address? To me indeed nothing seems more foolish than to suppose that someone whom you do not know is devoted to you. There must be a certain exceptional glory and dignity and magnitude of deeds in the man whom unknown men, with no suffragators, would confer honor upon; but that a knavish, inert man, without duty, without genius, with infamy, with no friends, should outstrip a man fortified by the zeal of many and by the good estimation of all, cannot come to pass without a great fault of negligence.

VIII. Quam ob rem omnis centurias multis et variis amicitiis cura ut confirmatas habeas. Et primum, id quod ante oculos est, senatores equitesque Romanos, ceterorum ordinum omnium navos homines et gratiosos complectere. Multi homines urbani industrii, multi libertini in foro gratiosi navique versantur; quos per te, quos per communis amicos poteris, summa cura ut cupidi tui sint elaborato, appetito, adlegato, summo beneficio te adfici ostendito.

8. Wherefore, take care to have all the centuries made firm by many and various friendships. And first, what is before your eyes: embrace senators and Roman equestrians, and, from all the other orders, energetic and influential men. Many urban, industrious men, many freedmen influential and active in the forum, are engaged; through yourself, through common friends as you can, with the utmost care labor that they be eager for you—solicit them, enlist them—show that you are being honored with the highest favor.

Deinde habeto rationem urbis totius, conlegiorum omnium, pagorum, vicinitatum; ex his principes ad amicitiam tuam si adiunxeris, per eos reliquam multitudinem facile tenebis. Postea totam Italiam fac ut in animo ac memoria tributim discriptam comprensamque habeas, ne quod municipium, coloniam, praefecturam, locum denique Italiae ne quem esse patiare in quo non habeas firmamenti quod satis esse possit, perquiras et investiges homines ex omni regione, eos cognoscas, appetas, confirmes, cures ut in suis vicinitatibus tibi petant et tua causa quasi candidati sint. Volent te amicum, si suam a te amicitiam expeti videbunt; id ut intellegant, oratione ea quae ad eam rationem pertinet habenda consequere.

Then have regard to the whole city, to all the collegia, the pagi, the neighborhoods; if from these you join the leading men to your friendship, through them you will easily hold the remaining multitude. Afterward, take care to have all Italy grasped in mind and memory, mapped out by tribes, so that you do not allow there to be any municipium, colony, prefecture—finally, any place in Italy—in which you do not have some support that can be sufficient; search out and investigate men from every region, get to know them, seek them out, confirm them, see to it that in their own neighborhoods they canvass for you and on your account are, as it were, candidates. They will want you as a friend, if they see their friendship sought by you; to make them understand that, achieve it by delivering a speech that pertains to that plan.

Homines municipales ac rusticani, si nomine nobis noti sunt, in amicitia se esse arbitrantur; si vero etiam praesidi se aliquid sibi constituere putant, non amittunt occasionem promerendi. Hos ceteri et maxime tui competitores ne norunt quidem, tu et nosti et facile cognosces, sine quo amicitia esse non potest. Neque id tamen satis est, tametsi magnum est, si non sequitur spes utilitatis atque ne nomenclator solum sed amicus etiam bonus esse videare.

Municipal men and rustics, if they are known to us by name, reckon themselves to be in friendship; but if indeed they also suppose that some protection has been secured for themselves, they do not miss an occasion of earning favor. These men the others—and most especially your competitors—do not even know; you both know them and will easily get to know them, without which friendship cannot exist. Nor is that, however, enough, although it is great, if a hope of utility does not follow, and that you seem not only a nomenclator but even a good friend.

Ita cum et hos ipsos, propter suam ambitionem qui apud tribulis suos plurimum gratia possunt, studiosos in centuriis habebis et ceteros qui apud aliquam partem tribulium propter municipi aut vicinitatis aut conlegi rationem valent cupidos tui constitueris, in optima spe esse debebis. Iam equitum centuriae multo facilius mihi diligentia posse teneri videntur: primum oportet cognosci equites (pauci enim sunt), deinde appeti (multo enim facilius illa adulescentulorum ad amicitiam aetas adiungitur). Deinde habes tecum ex iuventute optimum quemque et studiosissimum humanitatis; tum autem, quod equester ordo tuus est, sequentur illi auctoritatem ordinis, si abs te adhibebitur ea diligentia ut non ordinis solum voluntate sed etiam singulorum amicitiis eas centurias confirmatas habeas. Nam studia adulescentulorum in suffragando, in obeundo, in nuntiando, in adsectando mirifice et magna et honesta sunt.

Thus, when you will have both these very men—who, on account of their own ambition, can have the greatest favor among their fellow-tribesmen—zealous in the centuries, and when you will have made the others, who prevail with some part of their tribesmen by reason of municipality or neighborhood or collegium relationship, desirous of you, you ought to be in the best hope. Now the centuries of the equites seem to me able to be held much more easily by diligence: first the equites ought to be known (for they are few), then courted (for that age of young men is much more easily joined to friendship). Then you have with you from the youth each of the best and most devoted to humanity/refinement; then moreover, since the equestrian order is yours, they will follow the authority of the order, if there will be employed by you such diligence that you may have those centuries secured not only by the goodwill of the order but also by the friendships of individuals. For the zeal of the young men in voting, in attending, in announcing, in following is wonderfully both great and honorable.

IX. Et, quoniam adsectationis mentio facta est, id quoque curandum est ut cottidiana cuiusque generis et ordinis et aetatis utare; nam ex ea ipsa copia coniectura fieri poterit quantum sis in ipso campo virium ac facultatis habiturus. Huius autem rei tres partes sunt: una salutatorum [cum domum veniunt], altera deductorum, tertia adsectatorum. In salutatoribus, qui magis vulgares sunt et hac consuetudine quae nunc est ad pluris veniunt, hoc efficiendum est ut hoc ipsum minimum officium eorum tibi gratissimum esse videatur; qui domum tuam venient, iis significato te animadvertere (eorum amicis qui illis renuntient ostendito, saepe ipsis dicito); sic homines saepe, cum obeunt pluris competitores et vident unum esse aliquem qui haec officia maxime animadvertat, ei se dedunt, deserunt ceteros, minutatim ex communibus proprii, ex fucosis firmi suffragatores evadunt.

9. And, since mention of adsectation has been made, this too must be taken care of, that you make use of the daily attendance of every kind, order, and age; for from that very abundance a conjecture can be made how much strength and faculty you will have on the field itself. But this matter has three parts: one of the salutators [when they come to the house], the second of the deductors, the third of the adsectators. Among the salutators, who are more common and by the custom which now prevails go to several, this must be brought about: that this very minimal service of theirs seem most gratifying to you; those who will come to your house, signify to them that you notice it (show to their friends, that they may report it back to them; say it often to them themselves); thus men often, when they do their rounds to several competitors and see that there is one person who most of all notes these services, give themselves over to him, desert the others, little by little from common become his own, from sham become firm suffragators.

Iam illud teneto diligenter, si eum qui tibi promiserit audieris fucum, ut dicitur, facere aut senseris, ut te id audisse aut scire dissimules, si qui tibi se purgare volet quod suspectum esse arbitretur, adfirmes te de illius voluntate numquam dubitasse nec debere dubitare; is enim qui se non putat satis facere amicus esse nullo modo potest. Scire autem oportet quo quisque animo sit, ut et quantum cuique confidas constituere possis. Iam deductorum officium quo maius est quam salutatorum, hoc gratius tibi esse significato atque ostendito, et, quod eius fieri poterit, certis temporibus descendito; magnam adfert opinionem, magnam dignitatem cottidiana in deducendo frequentia.

Now keep this diligently: if you hear that the one who has promised you is, as they say, practicing deceit, or you perceive it, dissemble that you have heard or known it; if anyone wishes to purge himself to you of what he thinks is suspected, affirm that you have never doubted, nor ought you to doubt, his will; for one who does not think he is giving satisfaction can in no way be a friend. Moreover, you ought to know with what mind each person is, so that you may also be able to determine how much you trust each. Now, in proportion as the duty of the escorts is greater than that of the salutators, signify and show that this is more pleasing to you, and, so far as this can be done, go down at set times; great repute, great dignity, is brought by daily frequency in escorting.

Tertia est ex hoc genere adsidua adsectatorum copia. In ea quos voluntarios habebis, curato ut intellegant te sibi in perpetuum summo beneficio obligari; qui autem tibi debent, ab iis plane hoc munus exigito, qui per aetatem ac negotium poterunt, ipsi tecum ut adsidui sint, qui ipsi sectari non poterunt, suos necessarios in hoc munere constituant. Valde ego te volo et ad rem pertinere arbitror semper cum multitudine esse.

T he third is, of this kind, the assiduous abundance of followers. In this, those whom you will have as volunteers, take care that they understand that you are obligated to them in perpetuity by the highest benefaction; but those who owe you, from them plainly exact this office: those who, by reason of age and business, will be able, let them themselves be assiduous with you; those who themselves will not be able to attend, let them appoint their intimates for this service. I very much wish you, and I judge it to pertain to the matter, always to be with a multitude.

Praeterea magnam adfert laudem et summam dignitatem, si ii tecum erunt qui a te defensi et qui per te servati ac iudiciis liberati sunt; haec tu plane ab his postulato ut, quoniam nulla impensa per te alii rem, alii honestatem, alii salutem ac fortunas omnis obtinuerint, nec aliud ullum tempus futurum sit ubi tibi referre gratiam possint, hoc te officio remunerentur.

Moreover, it brings great praise and the highest dignity, if those will be with you who have been defended by you and who through you have been preserved and freed in the courts; this you plainly demand from them, that, since with no expense on your part some have obtained their property, others their honor, others their safety and all their fortunes, and since there will be no other time when they can return gratitude to you, they remunerate you with this service.

X. Et quoniam in amicorum studiis haec omnis oratio versatur, qui locus in hoc genere cavendus sit praetermittendum non videtur. Fraudis atque insidiarum et perfidiae plena sunt omnia. Non est huius temporis perpetua illa de hoc genere disputatio, quibus rebus benevolus et simulator diiudicari possit; tantum est huius temporis admonere.

10. And since this whole discourse turns upon the zeals of friends, it does not seem that the point which in this kind must be guarded against should be passed over. All things are full of fraud, ambushes, and perfidy. It is not the time now for that continual disputation on this topic, by what means the benevolent man and the simulator may be discriminated; it is only the time to admonish.

Summa tua virtus eosdem homines et simulare tibi se esse amicos et invidere coegit. Quam ob rem Epicharmeion illud teneto, nervos atque artus esse sapientiae non temere credere, et, cum tuorum amicorum studia constitueris, tum etiam obtrectatorum atque adversariorum rationes et genera cognoscito. Haec tria sunt: unum quos laesisti, alterum qui sine causa non amant, tertium qui competitorum valde amici sunt.

Your highest virtue has compelled the same men both to pretend to be your friends and to envy you. Wherefore hold fast that Epicharmian maxim, that the nerves and joints of wisdom are to not believe rashly, and, when you have set in order the zeal of your friends, then also learn the plans and kinds of detractors and adversaries. These three are: one, those whom you have harmed; a second, those who without cause do not like you; a third, those who are very much friends of competitors.

Quos laesisti, cum contra eos pro amico diceres, iis te plane purgato, necessitudines commemorato, in spem adducito te in eorum rebus, si se in amicitiam contulerint, pari studio atque officio futurum. Qui sine causa non amant, eos aut beneficio aut spe aut significando tuo erga illos studio dato operam ut de illa animi pravitate deducas. Quorum voluntas erit abs te propter competitorum amicitias alienior, iis quoque eadem inservito ratione qua superioribus et, si probare poteris, te in eos ipsos competitores tuos benevolo esse animo ostendito.

Those whom you have injured, when against them on behalf of a friend you were speaking, plainly clear yourself to them, commemorate the ties of obligation, lead them into hope that, in their affairs, if they shall have betaken themselves into friendship, you will be with equal zeal and duty. Those who without cause do not love you, to them either by a benefit or by hope or by signifying your zeal toward them, give effort to bring them down from that perversity of mind. Those whose good will will be more alienated from you on account of the friendships of competitors, serve them also by the same method as the former, and, if you can make it acceptable, show that you are of a benevolent mind toward those very competitors of yours, and show.

XI. Quoniam de amicitiis constituendis satis dictum est, dicendum est de illa altera parte petitionis quae in populari ratione versatur. Ea desiderat nomenclationem, blanditiam, adsiduitatem, benignitatem, rumorem, speciem in re publica. Primum id quod facis, ut homines noris, significa ut appareat, et auge ut cottidie melius fiat; nihil mihi tam populare neque tam gratum videtur.

11. Since enough has been said about establishing friendships, it must be said about that other part of the canvass which is engaged in a popular plan. This requires nomenclation, blandishment, assiduity, benignity, rumor, and an appearance in the republic. First, that which you are doing—that you may know people—make it manifest so that it may appear, and increase it so that day by day it becomes better; nothing seems to me so popular nor so pleasing.

Deinde id quod natura non habes induc in animum ita simulandum esse ut natura facere videare; nam comitas tibi non deest ea quae bono ac suavi homine digna est, sed opus est magno opere blanditia, quae, etiam si vitiosa est et turpis in cetera vita, tamen in petitione necessaria est; etenim cum deteriorem aliquem adsentando facit, tum improba est, cum amiciorem, non tam vituperanda, petitori vero necessaria est, cuius et frons et vultus et sermo ad eorum quoscumque convenerit sensum et voluntatem commutandus et accommodandus est. Iam adsiduitatis nullum est praeceptum, verbum ipsum docet quae res sit; prodest quidem vehementer nusquam discedere, sed tamen hic fructus est adsiduitatis, non solum esse Romae atque in foro sed adsidue petere, saepe eosdem appellare, non committere ut quisquam possit dicere, quod eius consequi possis, se abs te non [sit] rogatum et valde ac diligenter rogatum. Benignitas autem late patet: [et] est in re familiari, quae quamquam ad multitudinem pervenire non potest, tamen ab amicis si laudatur, multitudini grata est; est in conviviis, quae fac ut et abs te et ab amicis tuis concelebrentur et passim et tributim; est etiam in opera, quam pervulga et communica, curaque ut aditus ad te diurni nocturnique pateant, neque solum foribus aedium tuarum sed etiam vultu ac fronte, quae est animi ianua; quae si significat voluntatem abditam esse ac retrusam, parvi refert patere ostium.

Then that which you do not have by nature induce into your mind as needing to be feigned so that you may seem to do it by nature; for affability is not lacking to you, that which is worthy of a good and sweet man, but there is need of blandishment in great measure, which, even if it is vicious and base in the rest of life, nevertheless in a candidacy is necessary; for indeed when it makes someone worse by assenting, then it is shameless, when more friendly, it is not so much to be blamed, but to a petitioner it is truly necessary, whose very brow and countenance and speech must be changed and accommodated to the feeling and the will of those with whomsoever he has met. Now for assiduity there is no precept, the very word teaches what the thing is; it is indeed of great profit to depart nowhere, but yet this is the fruit of assiduity, not only to be at Rome and in the forum but to petition assiduously, often to address the same men, not to allow that anyone can say, in a matter which you can accomplish on his behalf, that he has not [been] asked by you, and asked very earnestly and diligently. But benignity extends widely: [and] it is in your household resources, which although they cannot reach the multitude, nevertheless, if praised by friends, are pleasing to the multitude; it is in banquets, which see to it are co-celebrated both by you and by your friends, both everywhere and by tribes; it is also in service, which make very public and common, and take care that approaches to you by day and by night stand open, and not only at the doors of your house but also in your look and brow, which is the doorway of the mind; if this signifies that your goodwill is hidden and shut away, it matters little that the door stands open.

Homines enim non modo promitti sibi, praesertim quod a candidato petant, sed etiam large atque honorifice promitti volunt. Qua re hoc quidem facile praeceptum est, ut quod facturus sis id significes te studiose ac libenter esse facturum; illud difficilius et magis ad tempus quam ad naturam accommodatum tuam, quod facere non possis, ut id aut iucunde neges aut etiam non neges; quorum alterum est tamen boni viri, alterum boni petitoris. Nam cum id petitur quod honeste aut sine detrimento nostro promittere non possumus, quo modo si qui roget ut contra amicum aliquem causam recipiamus, belle negandum est, ut ostendas necessitudinem, demonstres quam moleste feras, aliis te id rebus exsarturum esse persuadeas.

For people want not only that promises be made to them—especially since they ask it from a candidate—but also that it be promised largely and honorifically. Wherefore this precept is easy: that what you are going to do, you signify that you will do zealously and willingly; that other is more difficult, and more accommodated to the occasion than to your nature: namely, in what you cannot do, that you either deny it pleasantly or even do not deny it; of which the one belongs to a good man, the other to a good petitioner (candidate). For when that is asked which we cannot promise honorably or without our own detriment—just as if someone should ask that we take up a cause against some friend—it must be neatly refused, so that you show the connection, demonstrate how painfully you take it, and persuade him that you will patch it up by other services.

XII. Audivi hoc dicere quendam de quibusdam oratoribus, ad quos causam suam detulisset, gratiorem sibi orationem eius fuisse qui negasset quam illius qui recepisset; sic homines fronte et oratione magis quam ipso beneficio rei capiuntur. Verum hoc probabile est, illud alterum subdurum tibi homini Platonico suadere, sed tamen tempori tuo consulam. Quibus enim te propter aliquod officium necessitudinis adfuturum negaris, tamen ii possunt abs te placati aequique discedere; quibus autem idcirco negaris, quod te impeditum esse dixeris aut amicorum hominum negotiis aut gravioribus causis aut ante susceptis, inimici discedunt omnesque hoc animo sunt ut sibi te mentiri malint quam negare.

12. I have heard a certain man say this about certain orators, to whom he had brought his case: that the oration of the one who had refused was more pleasing to him than that of the one who had accepted; thus men are captured more by countenance and by oration than by the benefit of the thing itself. True, this is plausible; the other advice is somewhat hard to urge upon you, a Platonic man, but nevertheless I will have regard to your present juncture. For those to whom you deny that you will be present on account of some duty of connection can still depart from you appeased and equitable; but those to whom you therefore refuse because you say that you are impeded either by the affairs of friends or by graver causes or by things previously assumed, depart as enemies, and all are of this mind: that they prefer you to lie to them rather than refuse.

C. Cotta, in ambitione artifex, dicere solebat se operam suam, quod non contra officium rogaretur, polliceri solere omnibus, impertire iis apud quos optime poni arbitraretur; ideo se nemini negare, quod saepe accideret causa cur is cui pollicitus esset non uteretur, saepe ut ipse magis esset vacuus quam putasset; neque posse eius domum compleri qui tantum modo reciperet quantum videret se obire posse; casu fieri ut agantur ea quae non putaris, illa quae credideris in manibus esse ut aliqua de causa non agantur; deinde esse extremum ut irascatur is cui mendacium dixeris. Id, si promittas, et incertum est et in diem et in paucioribus; sin autem [id] neges, et certe abalienes et statim et pluris; plures enim multo sunt qui rogant ut uti liceat opera alterius quam qui utuntur. Qua re satius est ex his aliquos aliquando in foro tibi irasci quam omnis continuo domi, praesertim cum multo magis irascantur iis qui negent quam ei quem videant ea ex causa impeditum ut facere quod promisit cupiat si ullo modo possit.

Gaius Cotta, a craftsman in canvassing, used to say that he was wont to promise his service to everyone, since he was asked for nothing contrary to duty, and to impart it to those with whom he judged it would be best placed; therefore he refused no one, because it often happened that there was a reason why the person to whom he had promised would not make use of it, and often that he himself was freer than he had thought; nor could the house of a man be filled who admitted only as much as he saw he could discharge; by chance it comes about that the things you had not supposed are transacted, and those which you believed to be in hand, for some reason are not transacted; then the worst outcome is that the one to whom you have told a lie grows angry. That, if you promise, is both uncertain and put off to a later day, and involves fewer persons; but if you refuse it, you certainly alienate people, and at once, and more of them; for there are by far more who ask that it be permitted to use another’s service than who actually use it. Wherefore it is better that some of these should sometimes be angry with you in the forum than that all should immediately be angry at home, especially since they are much more angry with those who refuse than with the man whom they see hindered for this reason, that he longs to do what he promised if in any way he can.

Ac ne videar aberrasse a distributione mea, qui haec in hac populari parte petitionis disputem, hoc sequor, haec omnia non tam ad amicorum studia quam ad popularem famam pertinere: etsi inest aliquid ex illo genere, benigne respondere, studiose inservire negotiis ac periculis amicorum, tamen hoc loco ea dico quibus multitudinem capere possis, ut de nocte domus compleatur, ut multi spe tui praesidi teneantur, ut amiciores abs te discedant quam accesserint, ut quam plurimorum aures optimo sermone compleantur.

And lest I seem to have strayed from my distribution, since I discuss these things in this popular part of the petition for office, I follow this: that all these things pertain not so much to the zeal of friends as to popular fame; although there is something from that class—answering kindly, zealously serving the business and dangers of friends—yet in this place I speak of those things by which you can seize the multitude: that your house be filled before daybreak, that many be held by the hope of your protection, that they depart from you more friendly than they came, that the ears of as many as possible be filled with the best discourse.

XIII. Sequitur enim ut de rumore dicendum sit, cui maxime serviendum est. Sed quae dicta sunt omni superiore oratione, eadem ad rumorem concelebrandum valent, dicendi laus, studia publicanorum et equestris ordinis, hominum nobilium voluntas, adulescentulorum frequentia, eorum qui abs te defensi sunt adsiduitas, ex municipiis multitudo eorum quos tua causa venisse appareat, bene te ut homines nosse, comiter appellare, adsidue ac diligenter petere, benignum ac liberalem esse loquantur et existiment, domus ut multa nocte compleatur, omnium generum frequentia adsit, satis fiat oratione omnibus, re operaque multis, perficiatur id quod fieri potest labore et arte ac diligentia, non ut ad populum ab his hominibus fama perveniat sed ut in his studiis populus ipse versetur. Iam urbanam idam multitudinem et eorum studia qui contiones tenent adeptus es in Pompeio ornando, Manili causa recipienda, Cornelio defendendo; excitanda nobis sunt quae adhuc habuit nemo quin idem splendidorum hominum voluntates haberet.

13. For it follows that something must be said about rumor, to which one must most of all do service. But the things that have been said in the whole preceding discourse likewise avail for celebrating rumor: the praise of speaking, the zeal of the publicans and of the equestrian order, the goodwill of men of nobility, the frequency of young men, the assiduity of those who have been defended by you, the multitude from the municipalities of those who appear to have come for your sake; let it be said and thought that you know men well, address them courteously, canvass constantly and diligently, are benign and liberal; let your house be filled far into the night, let a thronging of every kind be present; let satisfaction be given by speech to all, by deed and by work-and-help to many; let that which can be done be brought to completion by toil and by art and by diligence—not that the report should reach the people from these men, but that in these pursuits the people himself should be engaged. Already you have gained this city multitude and the support of those who hold the assemblies, in adorning Pompey, in taking up the cause of Manilius, in defending Cornelius; we must rouse those supports which thus far no one has possessed without at the same time possessing the good-wills of splendid men.

Efficiendum etiam illud est ut sciant omnes Cn. Pompei summam esse erga te voluntatem et vehementer ad illius rationes te id adsequi quod petis pertinere. Postremo tota petitio cura ut pompae plena sit, ut inlustris, ut splendida, ut popularis sit, ut habeat summam speciem ac dignitatem, ut etiam, si qua possit ratione, competitoribus tuis exsistat aut sceleris aut libidinis aut largitionis accommodata ad eorum mores infamia. Atque etiam in hac petitione maxime videndum est ut spes rei publicae bona de te sit et honesta opinio; nec tamen in petendo res publica capessenda est neque in senatu neque in contione.

It must also be brought about that all know that the highest goodwill of Gnaeus Pompey toward you exists, and that it very strongly pertains to his calculations that you attain what you seek. Finally, take care that the whole petition be full of pomp, that it be illustrious, splendid, popular, that it have the highest appearance and dignity, that even, if by any possible method, there arise for your competitors an infamy, accommodated to their habits, of either crime or lust or largition. And also in this canvass it must especially be looked to that the hope of the Republic concerning you be good and the opinion honorable; yet, in petitioning, the Republic is not to be undertaken, neither in the senate nor in the assembly.

Sed haec tibi sunt retinenda: ut senatus te existimet ex eo quod ita vixeris defensorem auctoritatis suae fore, equites R. et viri boni ac locupletes ex vita acta te studiosum oti ac rerum tranquillarum, multitudo ex eo quod dumtaxat oratione in contionibus ac iudicio popularis fuisti te a suis commodis non alienum futurum.

But these things must be retained by you: that the senate, from the fact that you have so lived, judge that you will be a defender of its authority; that the Roman equestrians and the good men and the well-to-do, from the life you have led, deem you a devotee of leisure and of tranquil affairs; that the multitude, from the fact that, at least in speech in the public assemblies and in the court, you have been “popular,” think that you will not be alien from their interests.

XIV. Haec mihi veniebant in mentem de duabus illis commentationibus matutinis, quod tibi cottidie ad forum descendenti meditandum esse dixeram: "Novus sum, consulatum peto". Tertium restat: "Roma est", civitas ex nationum conventu constituta, in qua multae insidiae, multa fallacia, multa in omni genere vitia versantur, multorum adrogantia, multorum contumacia, multorum malevolentia, multorum superbia, multorum odium ac molestia perferenda est. Video esse magni consili atque artis in tot hominum cuiusque modi vitiis tantisque versantem vitare offensionem, vitare fabulam, vitare insidias, esse unum hominem accommodatum ad tantam morum ac sermonum ac voluntatum varietatem. Qua re etiam atque etiam perge tenere istam viam quam institisti, excere dicendo; hoc et tenentur Romae homines et adliciuntur et ab impediendo ac laedendo repelluntur.

14. These things were coming to mind for me about those two morning commentations which I said you ought to meditate, as you go down to the Forum daily: “I am new; I seek the consulship.” A third remains: “It is Rome,” a civitas constituted from a convocation of nations, in which many ambushes, much fallacy, many vices in every kind are in play; the arrogance of many, the contumacy of many, the malevolence of many, the pride of many— the hatred and annoyance of many— must be borne. I see it to be a matter of great counsel and art for one man, moving amid the vices of so many men of every sort and so great, to avoid giving offense, to avoid gossip, to avoid plots— to be a single man accommodated to so great a variety of morals and discourses and wills. Wherefore again and again proceed to hold that road which you have begun, exercise yourself by speaking; by this men at Rome are both held and enticed, and they are repelled from hindering and harming.

Et quoniam in hoc vel maxime est vitiosa civitas, quod largitione interposita virtutis ac dignitatis oblivisci solet, in hoc fac ut te bene noris, id est ut intellegas eum esse te qui iudici ac periculi metum maximum competitoribus adferre possis. Fac ut se abs te custodiri atque observari sciant; cum diligentiam tuam, cum auctoritatem vimque dicendi, tum profecto equestris ordinis erga te studium pertimescent. Atque haec ita te nolo illis proponere ut videare accusationem iam meditari, sed ut hoc terrore facilius hoc ipsum quod agis consequare.

And since in this point especially the city is depraved, namely that, with largess interposed, it is wont to forget virtue and dignity, in this see to it that you know yourself well—that is, understand that you are the one who can bring the greatest fear of judgment and danger upon your competitors. Make it so that they know themselves to be guarded and observed by you; they will then indeed dread your diligence, your authority and the force of your speaking, and, moreover, the zeal of the equestrian order toward you. And I do not wish you to set these things before them in such a way that you seem to be already meditating an accusation, but rather that by this terror you may more easily achieve this very thing which you are pursuing.

Et plane sic contende omnibus nervis ac facultatibus ut adipiscamur quod petimus. Video nulla esse comitia tam inquinata largitione quibus non gratis aliquae centuriae renuntient suos magno opere necessarios. Qua re si advigilamus pro rei dignitate, et si nostros ad summum studium benevolos excitamus, et si hominibus studiosis nostri gratiosisque suum cuique munus discribimus, et si competitoribus iudicium proponimus, sequestribus metum inicimus, divisores ratione aliqua coercemus, perfici potest ut largitio nulla fiat aut nihil valeat.

And plainly strive thus with all sinews and faculties, that we may acquire what we seek. I see that there are no elections so polluted by bribery that some centuries do not, gratis, return their own men as most necessary. Wherefore, if we keep vigilant in proportion to the dignity of the matter, and if we rouse our well‑disposed friends to the highest zeal, and if we assign to each his proper task among those devoted to us and influential, and if we set a trial before our competitors, instill fear into the sequesters, and by some method restrain the distributors (of bribes), it can be brought to pass that no largess be made, or that it avail nothing.

Haec sunt quae putavi non melius scire me quam te sed facilius his tuis occupationibus conligere unum in locum posse et ad te perscripta mittere. Quae tametsi scripta ita sunt ut non ad omnis qui honores petant sed ad te proprie et ad hanc petitionem tuam valeant, tamen tu, si quid mutandum esse videbitur aut omnino tollendum, aut si quid erit praeteritum, velim hoc mihi dicas; volo enim hoc commentariolum petitionis haberi omni ratione perfectum.

These are the things which I thought I do not know better than you, but could more easily, in view of your occupations, gather into one place and send to you written out in full. And although they are written in such a way as to apply not to all who seek honors but to you particularly and to this your candidacy, nevertheless, if anything shall seem to need changing or to be wholly removed, or if anything shall have been omitted, I would like you to tell me this; for I wish this little memorandum of candidacy to be regarded as in every respect perfected.