§121.1Litigabis, ego video, cum tibi hodiernam quaestiunculam, in qua satis diu haesimus, exposuero.
You will dispute, I see, when I have explained to you today's little question, in which we have lingered long enough.
Iterum enim exclamabis: "hoc quid ad mores? "Sed exclama, dum tibi primum alios opponam, cum quibus litiges, Posidonium et Archidemum;
For again you will cry out: "What does this have to do with character?" But cry out, provided that I first set up others against you, with whom you may dispute, Posidonius and Archidemus; these will accept the judgment.
hi iudicium accipient. Deinde dicam: non quicquid morale est, mores bonos facit.
Then I shall say: not everything that is moral makes good character.
§121.2Aliud ad hominem alendum pertinet, aliud ad exercendum, aliud ad vestiendum, aliud ad docendum, aliud ad delectandum.
One thing pertains to nourishing man, another to exercising him, another to clothing him, another to teaching him, another to delighting him.
Omnia tamen ad hominem pertinent, etiam si non omnia meliorem eum faciunt.
All things, however, pertain to man, even if not all things make him better.
Mores aha aliter attingunt: quaedam illos corrigunt et ordinant, quaedam naturam eorum et originem scrutantur.
Different things touch upon character in different ways: some things correct and order it, some things investigate its nature and origin.
§121.3Cum quaero, quare hominem natura produxerit, quare praetulerit animalibus ceteris, longe me iudicas mores reliquisse? Falsum est.
When I ask why nature produced man, why she preferred him to other animals, do you judge that I have left character far behind? It is false.
Quomodo enim scies, qui habendi sint, nisi quid homini sit optimum, inveneris, nisi naturam eius inspexeris? Tunc demum intelleges, quid faciendum tibi, quid vitandum sit, cum didiceris, quid naturae tuae debeas.
For how will you know what kind of character is to be maintained, unless you find what is best for man, unless you inspect his nature? Then at last you will understand what must be done by you, what must be avoided, when you have learned what you owe to your nature.
§121.4"Ego," inquis, "volo discere, quomodo minus cupiam, minus timeam.
"I," you say, "wish to learn how I may desire less, fear less.
Superstitionem mihi excute.
Shake off superstition from me.
Doce leve esse vanumque hoc, quod felicitas dicitur, unam illi syllabam facillime accedere. "Desiderio tuo satis faciam, et virtutes exhortabor et vitia converberabo.
Teach me that this which is called good fortune is light and empty, and that a single syllable is very easily added to it." I will satisfy your desire, and I will encourage virtues and lash vices.
Licet aliquis nimium inmoderatumque in hac parte me iudicet, non desistam persequi nequitiam et adfectus efferatissimos inhibere et voluptates ituras in dolorem compescere et votis opstrepere.
Even though someone may judge me too extreme and immoderate in this part, I shall not cease to pursue wickedness and to restrain the most savage passions and to curb pleasures that are about to turn into pain and to cry out against prayers.
Quidni? Cum maxima malorum optaverimus, et ex gratulatione natum sit quidquid adloquimur.
Why not? Since we have wished for the greatest of evils, and whatever we address has been born from congratulation.
§121.5Interim permitte mihi ea, quae paulo remotiora videntur, excutere.
Meanwhile, permit me to examine those things which seem a little more remote.
Quaerebamus, an esset omnibus animalibus constitutionis suae sensus? Esse autem ex eo maxime apparet, quod membra apte et expedite movent non aliter quam in hoc erudita.
We were asking whether there is in all animals a sense of their own constitution? But that there is appears most of all from this, that they move their limbs fitly and readily, not otherwise than if trained for this.
Nulli non partium suarum agilitas est.
Every single one has nimbleness of its parts.
Artifex instrumenta sua tractat ex facili, rector navis scite gubernaculum flectit, pictor colores, quos ad reddendam similitudinem multos variosque ante se posuit, celerrime denotat et inter ceram opusque facili vultu ac manu commeat; sic animal in omnem usum sui mobilest.
An artisan handles his tools with ease, the pilot of a ship skillfully turns the rudder, the painter very quickly distinguishes the colors, many and various, which he has placed before him to render a likeness, and moves between the wax and his work with easy look and hand; thus an animal is agile for every use of itself.
§121.6Mirari solemus saltandi peritos, quod in omnem significationem rerum et adfectuum parata illorum est manus, et verborum velocitatem gestus adsequitur.
We are accustomed to wonder at those skilled in dancing, because their hand is ready for every representation of things and passions, and their gesture keeps pace with the swiftness of words.
Quod illis ars praestat, his natura.
What art provides to those, nature provides to these.
Nemo aegre molitur artus suos, nemo in usu sui haesitat.
No one moves his limbs with difficulty, no one hesitates in the use of himself.
Hoc edita protinus faciunt.
They do this straightway upon being brought forth.
Cum hac scientia prodeunt; instituta nascuntur.
They come forth with this knowledge; they are born trained.
§121.7"Ideo," inquit, "partes suas animalia apte movent, quia si aliter moverint, dolorem sensura sunt.
"Therefore," he says, "animals move their parts fitly, because if they move them otherwise, they will feel pain.
Ita, ut vos dicitis, coguntur, metusque illa in rectum, non voluntas movet. "Quod est falsum.
Thus, as you say, they are compelled, and fear, not will, moves them in the right direction." Which is false.
Tarda enim sunt, quae necessitate inpelluntur, agilitas sponte motis est.
For those things which are driven by necessity are slow, agility belongs to those that are moved of their own accord.
Adeo autem non adigit illa ad hoc doloris timor, ut in naturalem motum etiam dolore prohibente nitantur.
Moreover, so little does the fear of pain force them to this, that they strive toward natural movement even when pain prevents it.
§121.8Sic infans, qui stare meditatur et ferre se adsuescit, simul temptare vires suas coepit, cadit et cum fletu totiens resurgit, donec se per dolorem ad id, quod natura poscit, exercuit.
Thus an infant, who practices standing and accustoms himself to support himself, as soon as he begins to try his strength, falls, and rises again so many times with weeping, until through pain he has trained himself for that which nature demands.
Animalia quaedam tergi durioris inversa tam diu se torquent ac pedes exerunt et obliquant, donec ad locum reponantur.
Certain animals of harder back, when turned upside down, twist themselves and thrust out and bend their feet so long, until they are restored to their position.
Nullum tormentum sentit supina testudo, inquieta est tamen desiderio naturalis status nec ante desinit quatere se, quam in pedes constitit.
A tortoise turned on its back feels no pain, yet it is restless with longing for its natural state, nor does it cease to shake itself before it has stood on its feet.