§14.10Tria deinde ex praecepto veteri praestanda sunt ut vitentur: odium, invidia, contemptus.
Next, three things must be practiced in accordance with the ancient precept so that they may be avoided: hatred, envy, and contempt.
Quomodo hoc fiat, sapientia sola monstrabit Difficile enim temperamentum est, verendumque, ne in contemptum nos invidiae timor transferat ne dum calcare nolumus, videamur posse calcari.
How this may be done, wisdom alone will show. For the temperament is difficult, and we must fear lest the fear of envy transfer us into contempt, and lest, while we do not wish to be trampled upon, we seem able to be trampled upon.
Multis timendi attulit causas timeri posse.
To be able to be feared has brought causes of fearing to many.
Undique nos reducamus; non minus contemni quam suspici nocet.
Let us draw ourselves back from every side; it does no less harm to be suspected than to be despised.
§14.11Ad philosophiam ergo confugiendum est; hae litterae, non dico apud bonos, sed apud mediocriter malos, infularum loco sunt.
Therefore we must take refuge in philosophy; these studies, I do not say among the good, but among the moderately bad, are in the place of sacred headbands.
Nam forensis eloquentia et quaecumque alia populum movet, adversarios habet; haec quieta et sui negotii contemni non potest, cui ab omnibus artibus etiam apud pessimos honor est.
For forensic eloquence and whatever else moves the crowd has adversaries; this quiet philosophy, minding its own business, cannot be despised, and is honored by all intellectual arts even among the worst of men.
Numquam in tantum convalescet nequitia^ numquam sic contra virtutes coniurabitur, ut non philosophiae nomen venerabile et sacrum maneat.
Never will wickedness grow so strong, never will there be such a conspiracy against virtues, that the name of philosophy does not remain venerable and sacred.
Ceterum philosophia ipsa tranquille modesteque tractanda est. "
For the rest, philosophy itself must be treated calmly and modestly.
§14.12Quid ergo?" inquis, "Videtur tibi M. Cato modeste philosophari, qui bellum civile sententia reprimit? Qui furentium principum armis medius intervenit? Qui aliis Pompeium offendentibus aliis Caesarem simul lacessit duos?" §14.13Potest aliquis disputare an illo tempore capessenda fuerit sapienti res publica.
"What then?" you say, "Does Marcus Cato seem to you to philosophize modestly, who restrains a civil war by his opinion? Who intervenes in the midst of the arms of raging leaders? Who, while some are offending Pompey and others Caesar, attacks both at the same time?" Someone can dispute whether at that time public affairs ought to have been taken up by a wise man.
"Quid tibi vis, Marce Cato? Iam non agitur de libertate; olim pessumdata est.
"What do you want for yourself, Marcus Cato? It is no longer a question of liberty; it has long since been ruined.
Quaeritur, utrum Caesar an Pompeius possideat rem publicam; quid tibi cum ista contentione? Nullae partes tuae sunt; dominus eligitur.
The question is whether Caesar or Pompey shall possess the state; what have you to do with that contention? No parts are yours; a master is being chosen.
Quid tua, uter vincat? Potest melior vincere, non potest non peior esse, qui vicerit. "Ultimas partes attigi Catonis.
What is it to you which of them wins? The better one may win, but the winner cannot fail to be the worse." I have touched upon the final parts of Cato.
Sed ne priores quidem anni fuerunt qui sapientem in illam rapinam rei publicae admitterent; quid aliud quam vociferatus est Cato et misit irritas voces, cum modo per populi levatus manus et obrutus sputis exportandus extra forum traheretur, modo e senatu in carcerem duceretur?
But not even the earlier years were such as to admit a wise man into that plundering of the state; what else did Cato do but shout and send forth useless words, when now lifted up by the hands of the crowd and covered in spit he was dragged out of the forum to be carried away, now led from the senate to prison?
§14.14Sed postea videbimus, an sapienti opera rei publicae danda sit; interim ad hos te Stoicos voco, qui a re publica exclusi secesserunt ad colendam vitam et humano generi iura condenda sine ulla potentioris offensa.
But we shall see later whether a wise man should give his efforts to the state; in the meantime, I call you to these Stoics who, excluded from the state, withdrew to cultivate life and establish laws for the human race without any offense to a more powerful person.
Non conturbabit sapiens publicos mores nec populum in se vitae novitate convertet.
The wise man will not disturb public manners, nor turn the crowd upon himself by the novelty of his life.
§14.15"Quid ergo? Utique erit tutus, qui hoc propositum sequetur?" Promittere tibi hoc non magis possum quam in homine temperanti bonam valitudinem, et tamen facit temperantia bonam valitudinem.
"What then? Will he who follows this purpose surely be safe?" I can no more promise you this than good health in a temperate man, and yet temperance produces good health.
Perit aliqua navis in portu; sed quid tu accidere in medio mari credis? Quanto huic periculum paratius foret multa agenti molientique, cui ne otium quidem tutum est? Pereunt aliquando innocentes; quis negat? Nocentes tamen saepius.
Some ship perishes in port; but what do you believe happens in the middle of the sea? How much more ready would danger be for this man acting and striving in many things, for whom not even leisure is safe? Innocent people perish sometimes; who denies it? Guilty people, however, perish more often.
Ars ei constat, qui per ornamenta percussus est.
His art remains intact for him who has been struck through his armor.
§14.16Denique consilium rerum omnium sapiens, non exitum spectat.
In short, the wise man looks at the plan of all things, not the outcome.
Initia in potestate nostra sunt; de eventu fortuna iudicat, cui de me sententiam non do.
The beginnings are in our power; fortune judges the event, and I do not give her the right to pass judgment on me.
"At aliquid vexationis adferet, aliquid adversi. "Non damnat latro, cum occidit.
"But it will bring some vexation, some adversity." A robber does not condemn when he kills.
§14.17Nunc ad cotidianam stipem manum porrigis.
Now you stretch out your hand for the daily alms.
Aurea te stipe implebo, et quia facta est auri mentio, accipe quemadmodum usus fructusque eius tibi esse gratior possit.
I shall fill you with a golden alms, and since mention has been made of gold, accept how the use and enjoyment of it can be more pleasing to you.
"Is maxime divitiis fruitur, qui minime divitiis indiget. ""Ede," inquis, "auctorem. "Ut scias quam benigni simus, propositum est aliena laudare; Epicuri est aut Metrodori aut alicuius ex illa officina.
"He enjoys riches most who least needs riches." "Tell me," you say, "the author." So that you may know how generous we are, it is our purpose to praise the things of others; it belongs to Epicurus or Metrodorus or someone from that workshop.
§14.18Et quid interest quis dixerit? Omnibus dixit.
And what does it matter who said it? He said it to all.
Qui eget divitiis, timet pro illis.
He who needs riches fears for them.
Nemo autem sollicito bono fruitur; adicere illis aliquid studet.
But no one enjoys an anxious good; he strives to add something to them.
Dum de incremento cogitat, oblitus est usus.
While he thinks about the increase, he has forgotten the use.
Rationes accipit, forum conterit, kalendarium versat; fit ex domino procurator.
He receives accounts, wears out the forum, turns over the calendar; from a master, he becomes a steward.
VALE.
FAREWELL.