§109.11Etiamnunc sapientis animum perite movere nemo alius potest quam sapiens, sicut hominem movere rationaliter non potest nisi homo.
Furthermore, no one else can skillfully move the mind of a wise man than a wise man, just as nothing can move a human being rationally except a human being.
Quomodo ergo ad rationem movendam ratione opus est, sic ut moveatur ratio perfecta, opus est ratione perfecta.
Therefore, just as reason is needed to move reason, so for perfected reason to be moved, perfected reason is needed.
§109.12Prodesse dicuntur et qui media nobis largiuntur, pecuniam, gratiam, incolumitatem, alia in usus vitae cara aut necessaria.
Those also are said to benefit us who lavish upon us indifferent things—money, influence, safety, and other things dear or necessary for the uses of life.
In his dicetur etiam stultus prodesse sapienti.
In these, even a fool will be said to benefit a wise man.
Prodesse autem est animum secundum naturam movere virtute sua ut eius, qui movebitur.
But to benefit is to move the mind according to nature by one's own virtue, just as by the virtue of the one who is to be moved.
Hoc non sine ipsius quoque, qui proderit, bono fiet.
This will not happen without the good also of the very one who is to benefit.
Necesse enim alienam virtutem exercendo exerceat et suam.
For of necessity, by exercising another's virtue, he exercises his own as well.
§109.13Sed ut removeas ista, quae aut summa bona sunt aut summorum efficientia, nihilominus prodesse inter se sapientes possunt.
But though you should remove those things which are either the highest goods or efficient causes of the highest, nevertheless wise men can benefit one another.
Invenire enim sapientem sapienti per se res expetenda est, quia natura bonum omne carum est bono et sic quisque conciliatur bono quemadmodum sibi.
For to find a wise man is for a wise man a thing to be sought for its own sake, because by nature every good is dear to a good man, and thus everyone is reconciled to a good in the same way as to himself.
§109.14Necesse est ex hac quaestione argumenti causa in alteram transeam.
Of necessity I must pass from this question to another for the sake of the argument.
Quaeritur enim, an deliberaturus sit sapiens, an in consilium aliquem advocaturus.
For it is asked whether a wise man will deliberate, or whether he will call someone into counsel.
Quod facere illi necessarium est, cum ad haec civilia et domestica venitur et, ut ita dicam, mortalia.
To do this is necessary for him when it comes to these civil and domestic and, so to speak, mortal affairs.
In his sic illi opus est alieno consilio quomodo medico, quomodo gubernatori, quomodo advocato et litis ordinatori.
In these he has need of another's counsel just as of a physician, of a pilot, of an advocate and legal adviser.
Proderit ergo sapiens aliquando sapienti, suadebit enim.
Therefore a wise man will sometimes benefit a wise man, for he will advise him.
Sed in illis quoque magnis ac divinis, ut diximus, communiter honesta tractando et animos cogitationesque miscendo utilis erit.
But also in those great and divine matters, as we have said, he will be useful by treating honorable things in common and by mixing their minds and thoughts.
§109.15Praeterea secundum naturam est et amicos complecti et amicorum auctu ut suo proprioque laetari.
Furthermore, it is according to nature both to embrace friends and to rejoice in the advancement of friends as if it were one's own.
Nam nisi hoc fecerimus, ne virtus quidem nobis permanebit, quae exercendo sensu valet, virtus autem suadet praesentia bene conlocare, in futurum consulere, deliberare et intendere animum; facilius intendet explicabitque qui aliquem sibi adsumpserit.
For unless we do this, not even virtue will remain with us, which is strong by exercising the mind; and virtue advises to lay out present things well, to consult for the future, to deliberate and to direct the mind; he who has taken someone to himself will direct and unfold it more easily.
Quaeret itaque aut perfectum virum aut proficientem vicinumque perfecto.
Therefore he will seek either a perfect man or one who is making progress and close to the perfect.
Proderit autem ille perfectus, si consilium communi prudentia iuverit.
And that perfect man will benefit him, if he assists his counsel with their common prudence.
§109.16Aiunt homines plus in alieno negotio videre, vitio hoc illis evenit, quos amor sui excaecat quibusque dispectum utilitatis timor in periculis excutit; incipiet sapere securior et extra metum positus.
Men say that they see more in another's business; this happens to them by a defect, whom self-love blinds and whom fear in dangers shakes out of the discernment of utility; one who is safer and placed outside of fear will begin to be wise.
Sed nihilominus quaedam sunt, quae etiam sapientes in alio quam in se diligentius vident.
But nevertheless there are certain things which even wise men see more diligently in another than in themselves.
Praeterea illud dulcissimum et honestissimum "idem velle atque idem nolle "sapiens sapienti praestabit; egregium opus pari iugo ducet.
Besides, that sweetest and most honorable thing, "to will the same and to nill the same," a wise man will afford to a wise man; he will draw an excellent work under an equal yoke.
§109.17Persolvi id quod exegeras, quamquam in ordine rerum erat, quas moralis philosophiae voluminibus complectimur.
I have paid what you demanded, although it was in the order of things which we embrace in the volumes of moral philosophy.
Cogita, quod soleo frequenter tibi dicere, in istis nos nihil aliud quam acumen exercere.
Reflect on what I am accustomed to say to you frequently: in those matters we exercise nothing else than our acumen.
Totiens enim illo revertor: quid ista me res iuvat? Fortiorem fac iam, iustiorem, temperantiorem.
For so often do I return thither: how does that thing help me? Make me now braver, more just, more temperate.
Nondum exerceri vacat; adhuc medico mihi opus est.
There is no leisure yet to be exercised; as yet I have need of a physician.
§109.18Quid me poscis scientiam inutilem? Magna promisisti; exige, vide.
Why do you demand of me a useless knowledge? You have promised great things; exact them, see to them.
Dicebas intrepidum fore, etiam si circa me gladii micarent, etiam si mucro tangeret iugulum; dicebas securum fore, etiam si circa me flagrarent incendia, etiam si subitus turbo toto navem meam mari raperet.
You said that I would be intrepid, even if swords should flash around me, even if a blade should touch my throat; you said that I would be secure, even if fires should blaze around me, even if a sudden tempest should snatch my ship away in the whole sea.
Hanc mihi praesta curam, ut voluptatem, ut gloriam contemnam.
Render me this care, so that I may despise pleasure, so that I may despise glory.
Postea docebis inplicta solvere, ambigua distinguere, obscura perspicere; nunc doce quod necesse est.
Afterward you will teach me to solve what is entangled, to distinguish what is ambiguous, to see through what is obscure; now teach what is necessary.
VALE.
FAREWELL.