*26* Deinde, qui alterum violat, ut ipse aliquid commodi consequatur, aut nihil existimat se facere contra naturam aut magis fugiendam[287] censet mortem, paupertatem, dolorem, amissionem etiam liberorum, propinquorum, amicorum quam facere cuiquam iniuriam. Si nihil existimat contra naturam fieri hominibus violandis, quid cum eo disseras, qui omnino hominem ex homine tollat? sin fugiendum id quidem censet, sed[288] multo illa peiora, mortem, paupertatem, dolorem, errat in eo, quod ullum aut corporis aut fortunae vitium vitiis animi gravius existimat. [286] _Detrahere ... generis eiusdem_ MSS.; bracketed by Baiter, Edd. [287] _fugiendam_ b, Ed.; _fugienda_ B H a c. [288] _sed_ c, Edd.; _et_ B H a b. #Wrongful gains are against the laws:# #(1) of nature,# *21* V. Well then, for a man to take something from his neighbour and to profit by his neighbour's loss is more contrary to nature than is death or poverty or pain or anything else that can affect either our person or our property. For, in the first place, injustice is fatal to social life and fellowship between man and man. For if we are so disposed that each, to gain some personal profit, will defraud or injure his neighbour, then those bonds of human society, which are most in accord with nature's laws, must of necessity be broken. *22* Suppose, by way of comparison, that each one of our bodily members should conceive this idea and imagine that it could be strong and well if it should draw off to itself the health and strength of its neighbouring member, the whole body would necessarily be enfeebled and die; so, if each one of us should seize upon the property of his neighbours and take from each whatever he could appropriate to his own use, the bonds of human society must inevitably be annihilated. For, without any conflict with nature's laws, it is granted that everybody may prefer to secure for himself rather than for his neighbour what is essential for the conduct of life; but nature's laws do forbid us to increase our means, wealth, and resources by despoiling others. #(2) of nations,# *23* But this principle is established not by nature's laws alone (that is, by the common rules of equity), but also by the statutes of particular communities, in accordance with which in individual states the public interests are maintained. In all these it is with one accord ordained that no man shall be allowed for the sake of his own advantage to injure his neighbour. For it is to this that the laws have regard; this is their intent, that the bonds of union between citizens should not be impaired; and any attempt to destroy these bonds is repressed by the penalty of death, exile, imprisonment, or fine. #(3) of gods and men.#