§9.16.5sed quae est 'invidia,' aut quid mihi nunc invideri potest? verum fa,c esse omnia;
But what is 'envy,' or what can be envied of me now?
sic video philosophis placuisse iis, qui mihi soli videntur vim virtutis tenere, nihil esse sapientis praestare nisi culpam.
But suppose that all things are so; thus I see that it has pleased those philosophers, who alone seem to me to possess the force of virtue, that a wise man ought to guarantee nothing except his own fault.
qua mihi videor dupliciter carere, et quod ea senserim quae rectissima fuerunt, et quod, cum viderem praesidi non satis esse ad ea obtinenda, viribus certandum cum valentioribus non putarim.
Of which I seem to myself to be doubly free: both because I intended those things which were most right, and because, when I saw that there was not enough protection to maintain them, I did not think I should contend in strength with the more powerful.
ergo in officio boni civis certe non sum reprehendendus.
Therefore, in the duty of a good citizen, I am certainly not to be blamed.
reliquum est ne quid stulte, ne quid temere dicam aut faciam contra potentis.
It remains that I should not say or do anything foolishly or rashly against the powerful.
id quoque puto esse sapientis.
This also I think is the part of a wise man.
cetera vero, quid quisque me dixisse dicat, aut quo modo ille accipiat, aut qua fide mecum vivant ii qui me assidue colunt et observant, praestare non possum.
But as for other things—what each person says I have said, or how he takes it, or with what sincerity those who constantly cultivate and respect me live with me—I cannot guarantee.
§9.16.6ita fit ut et consiliorum superiorum conscientia et praesentis temporis moderatione me consoler et illam Acci similitudinem non iam ad 'invidiam,' sed ad fortunam transferam, quam existimo levem et imbecillam ab animo firmo et gravi 'tamquam fluctum a saxo frangi' oportere. etenim cum plena sint monumenta Graecorum quem ad modum sapientissimi viri regna tulerint vel Athenis vel Syracusis, cum servientibus suis civitatibus fuerint ipsi quodam modo liberi, ego me non putem tueri meum statum sic posse ut neque offendam animum cuiusquam nec frangam dignitatem meam?
Thus it happens that I comfort myself both with the consciousness of my past plans and with the moderation of the present time, and transfer that simile of Accius no longer to 'envy,' but to fortune, which I think, being light and weak, ought to be broken by a firm and grave mind 'just as a wave is by a rock.' For since the records of the Greeks are full of how the wisest men endured tyrannies either at Athens or at Syracuse, since when their states were enslaved they themselves were in a way free, should I not think that I can protect my status in such a way that I neither offend anyone's mind nor break my own dignity?
§9.16.7nunc venio ad iocationes tuas, quoniam tu secundum Oenomaum Acci non, ut olim solebat, Atellanam sed, ut nunc fit, mimum introduxisti.
Now I come to your jests, since, after Accius's Oenomaus, you have introduced not an Atellan farce, as used to be the custom, but a mime, as is now the fashion.
quem tu mihi †popillium, quem †denarium narras, quam tyrotarichi patinam? facilitate mea ista ferebantur antea;
What Popillius, what denarius do you tell me of, what dish of cheese and salt-fish?
nunc mutata res est.
Those things were tolerated before because of my good-nature; now the situation has changed.
Hirtium ego et Dolabellam dicendi discipulos habeo, cenandi magistros; puto enim te audisse, si forte ad vos omnia perferuntur, illos apud me declamitare, me apud illos cenitare.
I have Hirtius and Dolabella as pupils in speaking, but as masters in dining; for I think you have heard, if by chance all news reaches you, that they declaim at my house, and I dine at theirs.
tu autem quod mihi bonam copiam eiures nihil est; tum enim, cum rem habebas, quaesticulis te faciebat attentiorem, nunc, cum tam aequo animo bona perdas, † non eo sis consilio, ut, cum me bospitio recipias, aestimationem te aliquam putes accipere; etiam haec levior est plaga ab amico quam a debitore.
But there is no reason for you to swear insolvency to me; for then, when you had property, it made you more attentive to small profits; now, when you lose your goods with such an even mind, you should not be of such a mind as to think, when you receive me as a guest, that you are accepting some valuation; even this blow is lighter from a friend than from a debtor.
§9.16.8nec tamen eas cenas quaero, ut magnae reliquiae fiant; quod erit, magnificum sit et lautum.
Nor yet do I seek such dinners that there should be large leftovers; let what there is be magnificent and elegant.
memini te mihi Phameae cenam narrare.
I remember you telling me of Phamea's dinner.
Temperius' fiat, cetera eodem modo.
Let it be "earlier," other things in the same manner.
quod si perseveras me ad matris tuae cenam revocare, feram id quoque; volo enim videre animum qui mihi audeat ista, quae scribis, apponere aut etiam polypum miniati Iovis similem.
But if you persist in inviting me back to your mother's dinner, I will bear that too; for I want to see the spirit that would dare to serve me those things you write of, or even an octopus resembling the red-leaded Jupiter.
mihi crede, non audebis; ante meum adventum fama ad te de mea nova lautitia veniet; eam tu extimesces.
Believe me, you will not dare; before my arrival, the rumor of my new luxury will reach you; you will dread it.
neque est quod in promulside spei ponas aliquid; quam totam sustuli; solebam enim antea debilitari oleis et lucanicis tuis.
Nor is there any reason for you to place any hope in the hors d'oeuvre, which I have entirely done away with; for formerly I used to be weakened by your olives and Lucanian sausages.
§9.16.9sed quid haec loquimur? liceat modo isto venire.
But why do we say these things? If only it may be permitted to come there.
tu vero (volo enim abstergere animi tui metum) ad tyrotarichum antiquum redi.
You indeed (for I want to wipe away the fear from your mind) return to your old cheese and salt-fish.
ego tibi unum sumptum adferam, quod balneum calfacias oportebit; cetera more nostro.
I will bring you only one expense, in that you will have to heat the bath; the rest in our usual way.
superiora illa lusimus.
Those things above were just my playfulness.
§9.16.10de villa Seliciana et curasti diligenter et scripsisti facetissime; itaque puto me praetermissurum; salis enim satis est, sannionum parum.
Concerning the villa of Selicius, you have both cared for it diligently and written most wittily; and so I think I shall pass it by; for there is plenty of salt, but too few buffoons.