§16.1Liquere hoc tibi, Lucili, scio, neminem posse beate vivere, ne tolerabiliter quidem sine sapientiae studio et beatam vitam perfecta sapientia effici, ceterum tolerabilem etiam inchoata.
I know, Lucilius, that it is clear to you that no one can live happily, or even tolerably, without the study of wisdom, and that a happy life is brought about by perfected wisdom, while a tolerable life is brought about even by its beginning.
Sed hoc, quod liquet, firmandum et altius cotidiana meditatione Agendum est; plus operis est in eo, ut proposita custodias quam ut honesta proponas.
But this, which is clear, must be strengthened and driven deeper by daily meditation; there is more work in this, to guard what you have proposed than to propose honorable things.
Perseverandum est et adsiduo studio robur addendum, donec bona mens sit quod bona voluntas est. §16.2Itaque tibi apud me pluribus verbis aut adfirmatione iam nil opus; intellego multum te profecisse.
You must persevere and add strength by constant study, until what is a good will becomes a good mind. Therefore, you have no longer any need of many words or confirmation with me; I understand that you have made great progress.
Quae scribis, unde veniant, scio; non sunt ficta nec colorata.
I know whence the things you write come; they are not feigned or colored.
Dicam tamen quid sentiam: iam de te spem habeo, nondum fiduciam.
Yet I will say what I feel: I already have hope for you, but not yet confidence.
Tu quoque idem facias volo; non est, quod tibi cito et facile credas.
I wish you also to do the same; there is no reason for you to believe yourself quickly and easily.
Excute te et varie scrutare et observa; illud ante omnia vide, utrum in philosophia an in ipsa vita profeceris. §16.3Non est philosophia populare artificium nec ostentationi paratum.
Shake yourself and examine and observe yourself in various ways; see this before all things, whether you have made progress in philosophy or in life itself. Philosophy is not a popular craft, nor is it prepared for ostentation.
Non in verbis, sed in rebus est.
It is not in words, but in realities.
Nec in hoc adhibetur, ut cum aliqua oblectatione consumatur dies, ut dematur otio nausia.
Nor is it employed for this, that the day may be consumed with some pleasure, or that disgust may be removed from leisure.
Animum format et fabricat, vitam disponit, actiones regit, agenda et omittenda demonstrat, sedet ad gubernaculum et per ancipitia fluctuantium derigit cursum.
It forms and fashions the mind, disposes life, rules actions, points out what should be done and what should be omitted, sits at the helm and directs the course through the dangers of those tossing on the waves.
Sine hac nemo intrepide potest vivere, nemo secure.
Without this, no one can live without fear, no one with security.
Innumerabilia accidunt singulis horis, quae consilium exigant, quod ab hac petendum est. §16.4Dicet aliquis: "Quid mihi prodest philosophia, si fatum est? Quid prodest, si deus rector est? Quid prodest, si casus imperat? Nam et mutari certa non possunt et nihil praeparari potest adversus incerta; sed aut consilium meum occupavit deus decrevitque quid facerem,aut consilio meo nihil fortuna permittit" §16.5Quicquid est ex his, Lucili, vel si omnia haec sunt, philosophandum est: sive nos inexorabili lege fata constringunt, sive arbiter deus universi cuncta disposuit, sive casus res humanas sine ordine inpellit et iactat, philosophia nos tueri debet.
Innumerable things happen every hour which demand advice, which must be sought from this. Someone will say: "What does philosophy profit me, if there is fate? What does it profit, if God is the ruler? What does it profit, if chance governs? For both certain things cannot be changed, and nothing can be prepared against uncertain things; but either God has anticipated my counsel and decreed what I should do, or fortune permits nothing to my counsel." Whichever of these is true, Lucilius, or even if all of them are true, we must practice philosophy: whether the fates bind us by an inexorable law, or God as the arbiter of the universe has disposed all things, or chance impels and tosses human affairs without order, philosophy ought to protect us.
Haec adhortabitur, ut deo libenter pareamus, ut fortunae contumaciter; haec docebit, ut deum sequaris, feras casum. §16.6Sed non est nunc in hanc disputationem transeundum, quid sit iuris nostri, si providentia in imperio est, aut si fatorum series inligatos trahit, aut si repentina ac subita dominantur; illo nunc revertor, ut te moneam et exhorter, ne patiaris inpetum animi tui delabi et refrigescere.
This will exhort us to obey God willingly, and fortune defiantly; this will teach us to follow God and endure chance. But we must not now pass into this dispute, what is within our own power if providence is in control, or if the chain of fates drags us bound, or if sudden and unexpected things rule; I return now to this point, to advise and exhort you not to allow the impulse of your mind to fall away and grow cold.
Contine illum et constitue, ut habitus animi fiat, quod est inpetus. §16.7Iam ab initio, si te bene novi, circumspicies, quid haec epistula munusculi attulerit.
Keep it and establish it, so that what is now an impulse may become a habit of mind. Already from the beginning, if I know you well, you will look around to see what little gift this letter has brought.
Excute illam, et invenies.
Shake it, and you will find it.
Non est quod mireris animum meum; adhuc de alieno liberalis sum.
There is no reason for you to wonder at my mind; so far I am liberal from another's property.
Quare autem alienum dixi? Quicquid bene dictum est ab ullo, meum est.
But why did I say another's? Whatever has been well said by anyone is mine.
Istuc quoque ab Epicuro dictum est: "Si ad naturam vives, numquam eris pauper; si ad opiniones, numquam eris dives. " §16.8Exiguum natura desiderat, opinio inmensum.
That saying of yours also was said by Epicurus: "If you live according to nature, you will never be poor; if according to opinions, you will never be rich." Nature desires little, opinion immense.
Congeratur in te quicquid multi locupletes possederant.
Let whatever many wealthy men had possessed be heaped upon you.
Ultra privatum pecuniae modum fortuna te provehat, auro tegat, purpura vestiat, eo deliciarum opumque perducat, ut terram marmoribus abscondas, non tantum habere tibi liceat, sed calcare divitias.
Let fortune advance you beyond the private measure of money, cover you with gold, clothe you with purple, lead you to such a point of luxury and wealth that you hide the ground with marble, and that it is permitted to you not only to possess riches, but to trample upon them.
Accedant statuae et picturae et quicquid ars ulla luxuriae elaboravit; maiora cupere ab his disces. §16.9Naturalia desideria finita sunt; ex falsa opinione nascentia ubi desinant, non habent.
Let statues and paintings and whatever any art has elaborated for luxury be added; you will only learn from these to desire greater things. Natural desires are limited; those arising from false opinion have nowhere to stop.
Nullus enim terminus falso est.
For there is no limit to what is false.
Viam eunti aliquid extremum est; error inmensus est.
To one traveling on a road, there is some end; wandering is limitless.
Retrahe ergo te a vanis, et cum voles scire, quod petes, utrum naturalem habeat an caecam cupiditatem, considera, num possit alicubi consistere.
Therefore, withdraw yourself from vain things, and when you wish to know whether what you seek has a natural or a blind desire, consider whether it can stop anywhere.
Si longe progresso semper aliquid longius restat, scito id naturale non esse.
If, when you have gone far, something farther always remains, know that it is not natural.
VALE.
FAREWELL.