16.
[46]
Come, now; what a great proof does this circumstance afford us of the influence of the same
man on the enemies of the Roman people, that all of them, living in countries so far distant
from us and from each other, surrendered themselves to him alone in so short a time? that the
ambassadors of the Cretans, though there was at the time a general 1 and an army
of ours in their island came almost to the end of the world to Cnaeus Pompeius, and said, all
the cities of the Cretans were willing to surrender themselves to him? What did Mithridates
himself do? Did he not send an ambassador into Spain
to the same Cnaeus Pompeius? a man whom Pompeius has always considered an ambassador, but who
that party, to whom it has always been a source of annoyance that he was sent to him
particularly, have contended was sent as a spy rather than as an ambassador. You can now,
then, O Romans, form an accurate judgment how much weight you must suppose that this authority
of his—now, too, that it has been further increased by many subsequent exploits, and
by many commendatory resolutions of your own—will have with those kings and among
foreign nations.
[47]
It remains for me timidly and briefly to speak of his good fortune, a quality which no man
ought to boast of in his own case, but which we may remember and commemorate an happening to
another, just as a man may extol the power of the gods. For my judgment is this, that very
often commands have been conferred upon, and armies have been entrusted to Maximus, to
Marcellus, to Scipio, to Marius, and to other great generals, not only on account of their
valour, but also on account of their good fortune. For there has been, in truth, in the case
of some most illustrious men, good fortune added as some contribution of the gods to their
honour and glory, and as a means of performing mighty achievements. But concerning the good
fortune of this man of whom we are now speaking, I will use so much moderation as not to say
that good fortune was actually placed in his power, but I will so speak as to appear to
remember what is past, to have good hope of what is to come; so that my speech may, on the one
hand, not appear to the immortal gods to be arrogant, nor, on the other hand, to be
ungrateful.
[48]
Accordingly, I do not intend to mention, O
Romans, what great exploits he has achieved both at home and in war, by land and by sea, and
with what invariable felicity he has achieved them; how, not only the citizens have always
consented to his wishes,—the allies complied with them,—the enemy obeyed
them, but how even the winds and weather have seconded them. I will only say this, most
briefly,—that no one has ever been so impudent as to dare in silence to wish for so
many and such great favours as the immortal gods have showered upon Cnaeus Pompeius. And that
this favour may continue his, and be perpetual, you, O Romans, ought to wish and pray (as,
indeed, you do), both for the sake of the common safety and prosperity, and for the sake of
the man himself
[49]
Wherefore, as the war is at the same time so necessary
that it cannot be neglected, so important that it must be conducted with the greatest care;
and since you have it in your power to appoint a general to conduct it, in whom there is the
most perfect knowledge of war, the most extraordinary valour, the most splendid personal
influence, and the most eminent good fortune, can you hesitate, O Romans, to apply this
wonderful advantage which is offered you and given you by the immortal gods, to the
preservation and increase of the power of the republic?
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1 Metellus, afterwards called Creticus, from his victory over the Cretans.
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