§119.8Inventus est qui concupisceret aliquid post omnia; tanta est caecitas mentium et tanta initiorum suorum unicuique, cum processit, oblivio.
There has been found one who coveted something after having acquired everything; so great is the blindness of minds, and so great is each one's forgetfulness of his own beginnings when he has advanced.
Ille modo ignobilis anguli non sine controversia dominus tacto fine terrarum per suum rediturus orbem tristis est.
He, who but lately was the master, not without dispute, of an ignoble corner, is sad when, having touched the end of the earth, he is about to return through a world that is his own.
§119.9Neminem pecunia divitem fecit, immo contra nulli non maiorem sui cupidinem incussit.
Money has made no one rich; on the contrary, it has inspired in everyone a greater desire for itself.
Quaeris, quae sit huius rei causa? Plus incipit habere posse, qui plus habet.
Do you ask what is the cause of this? He who has more begins to be able to have more.
Ad summam, quem voles mihi ex his, quorum nomina cum Crasso Licinoque numerantur, in medium licet protrahas.
In short, you may bring forward for me anyone you please of those whose names are numbered with Crassus and Licinus.
Adferat censum, et quicquid habet et quicquid sperat, simul computet; iste, si mihi credis, pauper est, si tibi, potest esse.
Let him bring forward his property rating, and let him compute together both whatever he has and whatever he hopes for; that man, if you believe me, is poor; if you believe yourself, he can become so.
§119.10At hic, qui se ad id, quod exigit natura, composuit, non tantum extra sensum est paupertatis, sed extra metum.
But this man, who has conformed himself to what nature demands, is not only beyond the feeling of poverty, but beyond the fear of it.
Sed ut scias, quam difficile sit res suas ad naturalem modum coartare, hic ipse, quem circa dicimus, quem tu vocas pauperem, habet aliquid et supervacui.
But that you may know how difficult it is to restrict one's possessions to the natural measure, this very man of whom we speak, whom you call poor, has also something superfluous.
§119.11At excaecant populum et in se convertunt opes, si numerati multum ex aliqua domo effertur, si multum auri tecto quoque eius inlinitur, si familia aut corporibus electa aut spectabilis cultu est.
But wealth blinds the people and turns their attention upon itself, if a large amount of ready money is carried out of some house, if much gold is smeared even upon its ceiling, if the household of slaves is either select in physique or spectacular in attire.
Omnium istorum felicitas in publicum spectat; ille, quem nos et populo et fortunae subduximus, beatus introsum est.
The happiness of all those people looks outward; but he whom we have withdrawn both from the populace and from fortune is happy within.
§119.12Nam quod ad illos pertinet, apud quos falso divitiarum nomen invasit occupata paupertas, sic divitias habent, quomodo habere dicimur febrem, cum illa nos habeat.
For as far as those are concerned in whose minds preoccupied poverty has falsely usurped the name of riches, they possess riches in the same way as we are said to have a fever, when it has us.
E contrario dicere solemus: febris illum tenet. Eodem modo dicendum est: divitiae illum tenent. Nihil ergo monuisse te malim quam hoc, quod nemo monetur satis, ut omnia naturalibus desideriis metiaris, quibus aut gratis satis fiat aut parvo; tantum miscere vitia desideriis noli.
On the contrary, we are accustomed to say: 'A fever holds him.' In the same way we should say: 'Riches hold him.' Therefore I should prefer to advise you of nothing more than this, of which no one is advised enough: that you measure all things by natural desires, which are satisfied either for nothing or for a small cost; only do not mix vices with your desires.
§119.13Quaeris, quali mensa, quali argento, quam paribus ministeriis et levibus adferatur cibus? Nihil praeter cibum natura desiderat.
Do you ask on what kind of table, on what kind of silver, by how well-matched and light-footed servants your food should be served? Nature desires nothing except food.
"
Num tibi, cum fauces urit sitis, aurea quaeris
Pocula? Num esuriens fastidis omnia praeter
Pavonem rhombumque?
"
"Do you, when thirst burns your throat, look for golden cups? Do you, when hungry, despise everything except peacock and turbot?
§119.14Ambitiosa non est fames, contenta desinere est; quo desinat, non nimis curat.
"Hunger is not ambitious; it is content to cease; how it ceases, it does not care too much.
Infelicis luxuriae ista tormenta sunt; quaerit, quemadmodum post saturitatem quoque esuriat, quemadmodum non impleat ventrem, sed farciat, quemadmodum sitim prima potione sedatam revocet.
These are the torments of unhappy luxury; it seeks how it may be hungry even after satiety, how it may not fill but stuff the stomach, how it may recall thirst that has been quenched by the first drink.
Egregie itaque Horatius negat ad sitim pertinere, quo poculo aqua aut quam eleganti manu ministretur.
Excellently therefore does Horace deny that it has anything to do with thirst in what cup or by how elegant a hand water is served.
Nam si pertinere ad te iudicas, quam crinitus puer et quam perlucidum tibi poculum porrigat, non sitis.
For if you judge that it concerns you how long-haired a boy and how transparent a cup hands it to you, you are not thirsty.
§119.15Inter reliqua hoc nobis praestitit natura praecipuum, quod necessitati fastidium excussit.
Among other things, nature has granted us this principal advantage, that she has removed aversion from necessity.
Recipiunt supervacua dilectum: hoc parum decens, illud parum laudatum, oculos hoc meos laedit. Id actum est ab illo mundi conditore, qui nobis vivendi iura discripsit, ut salvi essemus, non ut delicati.
Superfluous things admit of choice: 'this is not very becoming, that is not very highly praised, this hurts my eyes.' It was so arranged by that founder of the universe who laid down for us the laws of life, that we should be safe, not that we should be luxurious.
Ad salutem omnia parata sunt et in promptu, deliciis omnia misere ac sollicite conparantur.
All things for our safety are prepared and ready at hand; for our luxuries, all things are procured wretchedly and with anxiety.
§119.16Utamur ergo hoc naturae beneficio inter magna numerando et cogitemus nullo nomine melius illam meruisse de nobis, quam quia quicquid ex necessitate desideratur, sine fastidio sumitur.
Let us therefore use this benefit of nature, which should be numbered among the great ones, and let us reflect that she has deserved well of us on no account more than because whatever is desired from necessity is taken without aversion.
Vale.
Farewell.