§6.47etenim divitiarum est fructus in copia, copiam autem declarat satietas rerum atque abundantia: quam tu quoniam numquam adsequere, numquam omnino es dives futurus.
For indeed, the fruit of riches is in abundance, and satisfaction and plenty of things declare abundance: which since you will never attain, you are never going to be rich at all.
meam autem quoniam pecuniam contemnis, et recte—est enim ad volgi opinionem mediocris, ad tuam nulla, ad meam modica—, de me silebo, de re loquar.
But since you despise my money, and rightly—for it is moderate according to the opinion of the common people, none according to yours, and modest according to mine—, I will keep silent about myself, and speak about the matter.
§6.48si censenda nobis sit atque aestimanda res, utrum tandem pluris aestimemus pecuniam Pyrrhi, quam Fabricio dabat, an continentiam Fabricii, qui illam pecuniam repudiabat? utrum aurum Samnitium an responsum M'. Curii? hereditatem L. Pauli an liberalitatem Africani, qui eius hereditatis Q. Maximo fratri partem suam concessit? haec profecto, quae sunt summarum virtutum, pluris aestimanda sunt quam illa, quae sunt pecuniae.
If we have to estimate and value a thing, which, I ask you, should we value more highly: the money of Pyrrhus, which he was giving to Fabricius, or the self-restraint of Fabricius, who rejected that money? The gold of the Samnites, or the reply of Manius Curius? The inheritance of Lucius Paulus, or the liberality of Africanus, who gave his own share of that inheritance to his brother Quintus Maximus? These things indeed, which belong to the highest virtues, are to be valued more highly than those which belong to money.
quis igitur, si quidem, ut quisque quod plurimi est possidet, ita divitissimus habendus est, dubitet quin in virtute divitiae sint? quoniam nulla possessio, nulla vis auri et argenti pluris quam virtus aestimanda est.
Who therefore, if indeed, as each possesses what is of the highest value, so he is to be held richest, would doubt that riches are in virtue? Since no possession, no force of gold and silver is to be estimated more highly than virtue.
§6.49o di inmortales! non intellegunt homines quam magnum vectigal sit parsimonia.
Oh immortal gods! Men do not understand how great a revenue economy is.
venio enim iam ad sumptuosos, relinquo istum quaestuosum.
For I now come to the luxurious, leaving that lucrative man of yours.
capit ille ex suis praediis sescena sestertia, ego centena ex meis; illi aurata tecta in villis et sola marmorea facienti et signa, tabulas, supellectilem et vestem infinite concupiscenti non modo ad sumptum ille est fructus, sed etiam ad faenus exiguus: ex meo tenui vectigali detractis sumptibus cupiditatis aliquid etiam redundabit.
That man receives six hundred thousand sesterces from his estates, I one hundred thousand from mine; to him who makes gilded ceilings in his villas and marble floors, and who endlessly desires statues, paintings, furniture, and clothing, that income is not only not enough for his expense, but even paltry for his interest; from my slender revenue, when the expenses of desire are subtracted, some surplus will even remain.
uter igitur est divitior, cui deest an cui superat? qui eget an qui abundat? cuius possessio quo est maior, eo plus requirit ad se tuendam, an quae suis se viribus sustinet?
Which therefore is richer: he to whom something is lacking, or he for whom there is a surplus? He who is in need, or he who abounds? He whose possession, the larger it is, the more it requires to maintain itself, or that which sustains itself by its own strength?
§6.50sed quid ego de me loquor, qui morum ac temporum vitio aliquantum etiam ipse fortasse in huius saeculi errore verser? M'. Manilius patrum nostrorum memoria, ne semper Curios et Luscinos loquamur, pauper tandem fuit? habuit enim aediculas in Carinis et fundum in Labicano.
But why do I speak of myself, who by the fault of manners and times am perhaps myself also somewhat engaged in the error of this age? Was Manius Manilius, in the memory of our fathers—not to speak always of the Curiuses and Luscinuses—poor after all? For he had a small house in the Carinae and an estate in the Labican territory.
nos igitur divitiores, qui plura habemus? utinam quidem! sed non aestimatione census, verum victu atque cultu terminatur pecuniae modus.
Are we therefore richer, who have more? I wish indeed we were! But the limit of money is bounded not by the valuation of the census, but by one's living and cultivation.
§6.51non esse cupidum pecunia est, non esse emacem vectigal est: contentum vero suis rebus esse maximae sunt certissimaeque divitiae.
Not to be covetous is money; not to be fond of buying is a revenue; but to be contented with one's own things is the greatest and most certain riches.
etenim si isti callidi rerum aestimatores prata et areas quasdam magno aestimant, quod ei generi possessionum minime quasi noceri potest, quanti est aestimanda virtus, quae nec eripi nec subripi potest, neque naufragio neque incendio amittitur, nec tempestatum nec temporum perturbatione mutatur!
For indeed, if those cunning valuers of things value meadows and certain vacant plots highly, because that class of possessions can least, so to speak, be harmed, at how much is virtue to be valued, which can neither be snatched away nor stolen, nor is lost by shipwreck or fire, nor is changed by the disturbance of tempests or times!
§6.52qua praediti qui sunt, soli sunt divites.
They who are endowed with this are alone rich.
soli enim possident res et fructuosas et sempiternas solique, quod est proprium divitiarum, contenti sunt rebus suis, satis esse putant quod est, nihil adpetunt, nulla re egent, nihil sibi deesse sentiunt, nihil requirunt: inprobi autem et avari, quoniam incertas atque in casu positas possessiones habent et plus semper adpetunt nec eorum quisquam adhuc inventus est, cui quod haberet esset satis, non modo non copiosi ac divites, sed etiam inopes ac pauperes existinandi sunt.
For they alone possess things both fruitful and everlasting, and they alone, which is the proper characteristic of riches, are content with their own things, think what is present is enough, desire nothing, lack nothing, feel that nothing is wanting to them, require nothing; but the wicked and the covetous, since they have possessions uncertain and placed on chance, and always desire more, nor has anyone of them yet been found to whom what he had was enough, are to be thought not only not wealthy and rich, but even needy and poor.