I readily admit that public tranquility is a great good; but at the same time I cannot forget that all nations have been enslaved by being kept in good order. Certainly it is not to be inferred that nations ought to despise public tranquility; but that state ought not to content them. A nation which asks nothing of its government but the maintenance of order is already a slave at heart, -- the slave of its own well-being, awaiting but the hand that will bind it.
[tr. Reeve (1835)]

There all is beauty and symmetry,
Pleasure and calm and luxury.
[tr. Squire (1909)]

Where everything is beautiful, rich, quiet, honest; where order is the likeness and the mirror of luxury; where life is fat, and sweet to breathe.
[tr. Symons (1913), prose poem version]

There, restraint and order bless
Luxury and voluptuousness.
[tr. Millay (1936)]

There'll be nothing but beauty, wealth, pleasure,
With all things in order and measure.
[tr. Campbell (1952)]

There all is order and beauty,
Luxury, peace, and pleasure.
[tr. Aggeler (1954)]

All is order there, and elegance,
pleasure, peace, and opulence.
[tr. Howard (1982)]

Everything there is order and beauty, luxury, calm, voluptuousness.
[tr. Scarfe (1986)]

There, all is order and leisure,
Luxury, beauty, and pleasure.
[tr. McGowan (1993)]

There, there is nothing but order and beauty, luxury, calm and sensual pleasure.
[tr. Clark (1995)]

It is a land of perfect peace,
Beauty and joy that never cease.
[tr. Lerner (1999)]

There, there's only order, beauty: abundant, calm, voluptuous.
[tr. Waldrop (2006)]

Be thou ambitious how to govern best,
In these arts, Roman, thou must be profest.
That we a peace well grounded may injoy,
Subjects to spare, and Rebels to destroy.
[tr. Ogilby (1649)]

But, Rome, 'tis thine alone, with awful sway,
To rule mankind, and make the world obey,
Disposing peace and war by thy own majestic way;
To tame the proud, the fetter'd slave to free:
These are imperial arts, and worthy thee.
[tr. Dryden (1697)]

To rule the nations with imperial sway be thy care, O Romans: these shall be thy arts; to impose terms of peace, to spare the humbled, and crush the proud.
[tr. Davidson/Buckley (1854)]

But ye, my Romans, still control
⁠The nations far and wide:
Be this your genius -- to impose
The rule of peace on vanquished foes,
Show pity to the humbled soul,
⁠And crush the sons of pride
[tr. Conington (1866)]

But thou, O Roman, bend thy mind to rule
With strength thy people. This shall be thy art;
And to impose the terms and rules of peace;
To spare the vanquished, and subdue the proud.
[tr. Cranch (1872), l. 1069ff]

Be thy charge, O Roman, to rule the nations in thine empire; this shall be thine art, to lay down the law of peace, to be merciful to the conquered and beat the haughty down.
[tr. Mackail (1885)]

But thou, O Roman, look to it the folks of earth to sway;
For this shall be thine handicraft, peace on the world to lay,
To spare the weak, to wear the proud by constant weight of war.
[tr. Morris (1900), l. 850ff]

Thou, Roman, rule, and o'er the world proclaim
The ways of peace. Be these thy victories,
To spare the vanquished and the proud to tame.
These are imperial arts, and worthy of thy name.
[tr. Taylor (1907), st. 114, l. 1023ff.]

But thou, O Roman, learn with sovereign sway
To rule the nations. Thy great art shall be
To keep the world in lasting peace, to spare
humbled foe, and crush to earth the proud.
[tr. Williams (1910)]

Remember thou, O Roman, to rule the nations with thy sway -- these shall be thine arts -- to crown Peace with Law, to spare the humbled, and to tame in war the proud!
[tr. Fairclough (1916)]

Remember, Roman,
To rule the people under law, to establish
The way of peace, to battle down the haughty,
To spare the meek. Our fine arts, these, forever.
[tr. Humphries (1951)]

But, Romans, never forget that government is your medium!
Be this your art: -- to practise men in the habit of peace,
Generosity to the conquered, and firmness against aggressors.
[tr. Day-Lewis (1952)]

But yours will be the rulership of nations,
remember, Roman, these will be your arts:
to teach the ways of peace to those you conquer,
to spare defeated peoples, tame the proud.
[tr. Mandelbaum (1971), l. 1134ff]

Roman, remember by your strength to rule
Earth's peoples -- for your arts are to be these:
To pacify, to impose the rule of law,
To spare the conquered, battle down the proud.
[tr. Fitzgerald (1981), l. 1151ff]

Your task, Roman, and do not forget it, will be to govern the peoples of the world in your empire. These will be your arts -- and to impose a settle pattern upon peace, to pardon the defeated and war down the proud.
[tr. West (1990)]

Remember, Roman, it is for you to rule the nations with your power,
(that will be your skill) to crown peace with law,
to spare the conquered, and subdue the proud.
[tr. Kline (2002)]

Your mission, Roman, is to rule the world.
These will be your arts: to establish peace,
To spare the humbled, and to conquer the proud.
[tr. Lombardo (2005), l. 1012ff]

Roman, remember that your arts are to rule
The nations with your empire, to enforce the custom of peace,
To spare the conquered and to subjugate the proud.
[tr. @sentantiq (2018)]

You, Roman, remember your own arts: to rule the world with law, impose your ways on peace, grant the conquered clemency, and crush the proud in war.
[tr. Bartsch (2021)]

I'm gonna spare the defeated --
I'm gonna speak to the crowd.
I'm gonna spare the defeated, boys,
I'm going to speak to the crowd.
I am goin' to teach peace to the conquered,
I'm gonna tame the proud.

For as to what is usually said by some men, that they would not take anything away from a father or brother for their own advantage, but that there is not the same reason for their ordinary citizens, it is foolish and absurd: for they thrust themselves out from partaking of any privileges, and from joining in common with the rest of their citizens, for the public good; an opinion that strikes at the very root and foundation of all civil societies.
[tr. Cockman (1699)]

That indeed is absurd, which some men avow, that for their own advantage they would take nothing from a parent or a brother; but that the case of other citizens is different. These men, stablish with their fellow-citizens no common right, no society for common advantage; an opinion that unhinges the whole internal intercourse of a state.
[tr. McCartney (1798)]

For that which some say, that they would take nothing wrongfully, for the sake of their own advantage, from a parent or brother, but that the case is different with other citizens, is indeed absurd. These establish the principle that they have nothing in the way of right, no society with their fellow citizens, for the sake fo the common interest -- an option which tears asunder the whole social compact.
[tr. Edmonds (1865)]

For this is absurd indeed which some say, that they would take nothing from a parent or a brother for their own benefit, but that it is quite another thing with persons outside of one’s own family. These men disclaim all mutual right and partnership with their fellow-citizens for the common benefit, -- a state of feeling which dismembers the fellowship of the community.
[tr. Peabody (1883)]

It is absurd for people to say that they will not despoil a father or a brother for their own advantage but that fellow-citizens stand on quite a different footing. That is practically to assert that they are bound to their fellow-citizens neither by mutual obligations, social ties, nor common interests. But such a theory tears in pieces the whole fabric of civil society.
[tr. Gardiner (1899)]

The contention that some people advance is absurd, of course: they argue that they would not deprive a parent or brother of anything for their own advantage but that there is another standard applicable to all other citizens. These people do not submit themselves to any law or to any obligation to cooperate with fellow citizens for the common benefit. Their attitude destroys any cooperation within the city.
[tr. Edinger (1974)]

Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and unavoidable necessity, why doest thou resist? If a placable and exorable Providence, make thyself worthy of the divine help and assistance. If all be a mere confusion without any moderator, or governor, then hast thou reason to congratulate thyself; that in such a general flood of confusion thou thyself hast obtained a reasonable faculty, whereby thou mayest govern thine own life and actions.
[tr. Casaubon (1634), #11]

Either the Order of Things are fixed by irrevocable Fate, or Providence may be worked into Compassion, or else the World Floats at Random without any Steerage. Now if nature lies under immovable Necessity, to what purpose should you struggle against it? If the favor of Providence is to be gained, qualify your self for the Divine Assistance: But if Chance, and Confusion carry it, and no body sits at the Helm; be you contented and Ride out the Storm patiently, for you have a Governor within you , though the World has none.
[tr. Collier (1701)]

There is either a fatal necessity, and an unalterably fixed order; or a kind and benign providence; or a blind confusion, without a governor. If there be an unalterable necessity, why strive against it? If there is a kind providence, which can be appeased; make yourself worthy of the divine aids. If there is an ungoverned confusion; yet compose yourself with this, that, amidst these tempestuous waves, you have a presiding intelligence within yourself.
[tr. Hutcheson/Moor (1742)]

Either all things are fixed by a fatal necessity and an inviolable order; or they are governed by a benevolent providence; or they proceed at random, without any one to direct them.
Now, if there be an immutable necessity, why do we struggle against it? If a kind and merciful Providence presides, make yourself worthy of the divine assistance: if the world is all confusion, without any one to conduct it, comfort yourself however that, amidst these tempestuous waves, you have an intelligent guide within your breast.
[tr. Graves (1792)]

Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director. If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence.
[tr. Long (1862)]

Either the order of things is fixed by irrevocable fate, or providence may be worked into compassion, or else the world floats at random without any steerage. Now if nature lies under an immovable necessity, to what purpose should you struggle against it? If the favor of providence is to be gained, qualify yourself for divine assistance; but if chance and confusion prevail, be you contented that in such a storm you have a governing intelligence within you.
[tr. Collier/Zimmern (1887)]

Either fixed necessity and inviolable order, or a merciful providence, or a random and ungoverned medley. If an inviolable necessity, why resist? If a providence waiting to be merciful, make yourself worthy of divine aid. If a chaos uncontrolled, be thankful that amid the wild waters you have yourself an Inner governing mind.
[tr. Rendall (1898)]

There is either a fatal necessity, an unalterable order, or a placable Providence, or a blind confusion without a governor. If there be an unalterable necessity, why strive against it? If there be a Providence admitting of propitiation, make yourself worthy of the divine aid. If there be an ungoverned confusion, be comforted; seeing that in this tempest you have within yourself a guiding intelligence.
[tr. Hutcheson/Chrystal (1902)]

There must be either a predestined Necessity and inviolable plan, or a gracious Providence, or a chaos without design or director. If then there be an inevitable Necessity, why kick against the pricks? If a Providence that is ready to be gracious, render thyself worthy of divine succour. But if a chaos without guide, congratulate thyself that amid such a surging sea thou hast a guiding Reason.
[tr. Haines (Loeb) (1916)]

Either the Necessity of destiny and an order none may transgress, or Providence that hears intercession, or an ungoverned welter without a purpose. If then a Necessity which none may transgress, why do you resist? If a Providence admitting intercession, make yourself worthy of assistance from the Godhead. If an undirected welter, be glad that in so great a flood of waves you have yourself within you a directing mind.
[tr. Farquharson (1944)]

Either an ineluctable destiny and an order that none may overstep, or a providence that can be appeased, or an ungoverned confusion subject to nothing but chance. If, then, an inexorable necessity, why struggle against it? If a providence that allows itself to be appeased, make yourself worthy of aid from the divine. And if an ungoverned confusion, be glad that in such a swirl you have a mind that provides leadership.
[tr. Hard (1997 ed.; 2011 ed.)]

Fatal necessity, and inescapable order. Or benevolent Providence. Or confusion -- random and undirected.
If it's an inescapable necessity, why resist it?
If it's Providence, admits of being worshipped, then try to be worthy of God's aid.
If it's confusion and anarchy, then be grateful that on this raging sea you have a mind to guide you.
[tr. Hays (2003)]

Either the compulsion of destiny and an order allowing no deviation, or a providence open to prayer, or a random welter without direction. Now if undeviating compulsion, why resist it? If a providence admitting the placation of prayer, make yourself worthy of divine assistance. If an ungoverned welter, be glad that in such a maelstrom you have within yourself a directing mind of your own.
[tr. Hammond (2006)]

Either predetermined necessity and unalterable cosmic order, or a gracious providence, or a chaotic ungoverned mixture. If a predetermined necessity, why do you resist? If it is a gracious Providence that can hear our prayers, then make yourself worthy of divine assistance. If a chaotic ungoverned mixture, be satisfied that in the midst of this storm, you have within yourself a mind whose nature it is to govern and command.
[tr. Needleman/Piazza (2008)]

This Court has gone far toward accepting the doctrine that civil liberty means the removal of all restraints from these crowds, and that all local attempts to maintain order are impairments of the liberty of the citizen. The choice is not between order and liberty. It is between liberty with order and anarchy without either. There is danger that, if the Court does not temper its doctrinaire logic with a little practical wisdom, it will convert the constitutional Bill of Rights into a suicide pact.

Hyman G. Rickover used to say, when you give an order in any military circumstance, make sure you use the chain of command. But if you rely on the chain of command for information, you're dead. I think there's a great deal of truth in that.