§58.28Manent enim cuncta, non quia aeterna sunt, sed quia defenduntur cura regentis; inmortalia tutore non egerent.
For all things remain, not because they are eternal, but because they are defended by the care of the ruler; immortal things would not need a guardian.
Haec conservat artifex fragilitatem materiae vi sua vincens.
This the artist preserves, overcoming the fragility of the matter by his own power.
Contemnamus omnia, quae adeo pretiosa non sunt, ut an sint omnino, dubium sit.
Let us despise all things which are not so precious that it is doubtful whether they exist at all.
§58.29Illud simul cogitemus, si mundum ipsum, non minus mortalem quam nos sumus, providentia periculis eximit, posse aliquatenus nostra quoque providentia longiorem prorogari huic corpusculo moram, si voluptates, quibus pars maior perit, potuerimus regere et coercere.
Let us think of this at the same time: if providence exempts from dangers the universe itself, which is no less mortal than we are, it is possible that by our providence too, to some extent, a longer delay may be prolonged for this poor body, if we are able to rule and restrain the pleasures by which the greater part perishes.
§58.30Plato ipse ad senectutem se diligentia protulit Erat quidem corpus validum ac forte sortitus et illi nomen latitudo pectoris fecerat, sed navigationes ac pericula multum detraxerant viribus; parsimonia tamen et eorum, quae aviditatem evocant, modus et diligens sui tutela perduxit illum ad senectutem multis prohibentibus causis.
Plato himself prolonged his life to old age by his diligence. He had indeed obtained a strong and robust body, and the breadth of his chest had given him his name, but voyages and dangers had much detracted from his strength; yet parsimony and moderation in those things which excite greed, and diligent care of himself, brought him to old age despite many preventing causes.
§58.31Nam hoc scis, puto, Platoni diligentiae suae beneficio contigisse, quod natali suo decessit et annum unum atque octogensimum inplevit sine ulla deductione.
For you know this, I think, that it happened to Plato by the benefit of his diligence, that he passed away on his birthday and completed his eighty-first year without any decay.
Ideo magi, qui forte Athenis erant, inmolaverunt defuncto, amplioris fuisse sortis quam humanae rati, quia consummasset perfectissimum numerum, quem novem novies multiplicata conponunt.
Therefore the magi, who happened to be in Athens, sacrificed to him deceased, thinking him to have been of a grander lot than human, because he had completed the most perfect number, which nine multiplied by nine make up.
Non dubito, quin paratus sit et paucos dies ex ista summa et sacrificium remittere.
I do not doubt that he is ready to waive both a few days from that sum and the sacrifice.
§58.32Potest frugalitas producere senectutem, quam ut non puto concupiscendam, ita ne recusandam quidem.
Frugality can prolong old age, which as I do not think is to be craved, so neither is it to be refused.
Iucundum est secum esse quam diutissime, cum quis se dignum, quo frueretur, effecit.
It is pleasant to be with oneself as long as possible, when one has made oneself worthy to enjoy.
Itaque de isto feremus sententiam, an oporteat fastidire senectutis extrema et finem non opperiri, sed manu facere.
Therefore we shall pass judgment on this, whether one ought to loathe the extremity of old age and not wait for the end, but make it with one's own hand.
Prope est a timente, qui fatum segnis expectat, sicut ille ultra modum deditus vino est, qui amphoram exiccat et faecem quoque exorbet.
He who sluggishly awaits his fate is close to one who fears, just as he is excessively devoted to wine who drains the amphora and also gulps down the dregs.
§58.33De hoc tamen quaeremus, pars summa vitae utrum faex sit an liquidissimum ac purissimum quiddam, si modo mens sine iniuria est et integri sensus animum iuvant nec defectum et praemortuum corpus est.
Concerning this, however, we shall inquire, whether the highest part of life is the dregs or something most liquid and pure, provided only that the mind is unimpaired, and healthy senses assist the soul, and the body is not decayed and half-dead.
Plurimum enim refert, vitam aliquis extendat an mortem.
For it matters very much whether one extends life or death.
§58.34At si inutile ministeriis corpus est, quidni oporteat educere animum laborantem? Et fortasse paulo ante quam debet, faciendum est, ne cum fieri debebit, facere non possis.
But if the body is useless for duties, why should it not be proper to lead out the struggling soul? And perhaps it must be done a little before it is necessary, lest when it must be done, you cannot do it.
Et cum maius periculum sit male vivendi quam cito moriendi, stultus est, qui non exigua temporis mercede magnae rei aleam redimit.
And since there is a greater danger of living badly than of dying quickly, he is a fool who does not redeem the hazard of a great matter at a small price of time.
Paucos longissima senectus ad mortem sine iniuria pertulit, multis iners vita sine usu sui iacuit; quanto deinde crudelius iudicas aliquid ex vita perdidisse quam ius finiendae?
Few has a very long old age brought to death without injury; for many, an inactive life has lain without use of itself; how much more cruel then do you judge it to have lost something of life than the right of ending it?
§58.35Noli me invitus audire, tamquam ad te iam pertineat ista sententia, et quid dicam aestima: non relinquam senectutem, si me totum mihi reservabit, totum autem ab illa parte meliore; at si coeperit concutere mentem, si partes eius convellere, si mihi non vitam reliquerit, sed animam, prosiliam ex aedificio putri ac ruenti.
Do not listen to me unwillingly, as if this opinion already pertained to you, and estimate what I say: I will not abandon old age if it preserves me whole to myself—whole, however, on that better part; but if it begins to shake my mind, to tear away its parts, if it leaves me not life but mere breath, I will leap out of a decayed and falling building.
§58.36Morbum morte non fugiam, dumtaxat sanabilem nec officientem animo.
I will not flee disease by death, at least a curable one and not obstructing the mind.
Non adferam mihi manus propter dolorem; sic mori vinci est.
I will not lay hands on myself because of pain; to die thus is to be conquered.
Hunc tamen si sciero perpetuo mihi esse patiendum, exibo, non propter ipsum, sed quia inpedimento mihi futurus est ad omne, propter quod vivitur.
Yet if I know that this is to be endured by me perpetually, I will depart, not because of the pain itself, but because it will be a hindrance to me for everything for which life is lived.
Inbecillus est et ignavus, qui propter dolorem moritur, stultus, qui doloris causa vivit.
He is weak and cowardly who dies because of pain, a fool who lives for the sake of pain.
§58.37Sed in longum exeo.
But I am going on at length.
Est praeterea materia, quae ducere diem possit.
There is besides material which could spin out the day.
Et quomodo finem imponere vitae poterit, qui epistulae non potest? Vale ergo.
And how will he be able to put an end to life, who cannot put an end to a letter? Farewell, then.
Quod libentius quam mortes meras lecturus es. VALE.
Which you are going to read more willingly than sheer deaths. FAREWELL.