§65.16Ne nunc quidem tempus, ut existimas, perdo.
Even now I do not waste my time, as you think.
Ista enim omnia, si non concidantur nec in hanc subtilitatem inutilem distrahantur, attollunt et levant animum, qui gravi sarcina pressus explicari cupit et reverti ad illa, quorum fuit.
For all those things, if they are not chopped up and torn apart into this useless subtlety, elevate and raise the mind, which, pressed down by a heavy burden, desires to be released and to return to those things of which it was once part.
Nam corpus hoc animi pondus ac poena est; premente illo urgetur, in vinclis est, nisi accessit philosophia et illum respirare rerum naturae spectaculo iussit et a terrenis ad divina dimisit.
For this body is a weight and a punishment for the mind; under its pressure the mind is hard-pressed and in chains, unless philosophy has come to its aid and ordered it to breathe again at the sight of nature, and has released it from earthly to divine things.
Haec libertas eius est, haec evagatio; subducit interim se custodiae, in qua tenetur, et caelo reficitur.
This is its freedom, this is its ranging abroad; meanwhile, it withdraws itself from the custody in which it is held, and is refreshed by heaven.
§65.17Quemadmodum artifices alicuius rei subtilioris, quae intentione oculos defetigat, si malignum habent et precarium lumen, in publicum prodeunt et in aliqua regione ad populi otium dedicata oculos libera luce delectant; sic animus in hoc tristi et obscuro domicilio elusus, quotiens potest, apertum petit et in rerum naturae contemplatione requiescit.
Just as craftsmen of some more delicate work, which tires the eyes by close attention, if they have a bad and precarious light, go out into the open and, in some area dedicated to the people's leisure, delight their eyes with free light; so the mind, trapped in this gloomy and dark dwelling, as often as it can, seeks the open and rests in the contemplation of nature.
§65.18Sapiens adsectatorque sapientiae adhaeret quidem in corpore suo, sed optima sui parte abest et cogitationes suas ad sublimia intendit.
The wise man and the seeker of wisdom clings indeed to his body, but in his best part he is absent and directs his thoughts to sublime things.
Velut sacramento rogatus hoc, quod vivit, stipendium putat.
As if bound by an oath, he regards this life he lives as military pay.
Et ita formatus est, ut illi nec amor vitae nec odium sit, patiturque mortalia, quamvis sciat ampliora superesse.
And he is so formed that he has neither love for life nor hatred of it, and he endures mortal things, although he knows that greater things lie ahead.
§65.19Interdicis mihi inspectione rerum naturae, a toto abductum redigis in partem? Ego non quaeram, quae sint initia universorum? Quis rerum formator? Quis omnia in uno mersa et materia inerti convoluta discreverit? Non quaeram, quis sit istius artifex mundi? Qua ratione tanta magnitudo in legem et ordinem venerit? Quis sparsa collegerit, confusa distinxerit, in una deformitate iacentibus faciem diviserit? Unde lux tanta fundatur? Ignis sit, an aliquid igne lucidius?
Do you forbid me from the investigation of nature, and, drawing me away from the whole, reduce me to a part? Shall I not inquire what are the beginnings of all things? Who is the shaper of things? Who distinguished all things merged in one and wrapped in inert matter? Shall I not inquire who is the craftsman of this world? By what reason has so great a magnitude come into law and order? Who gathered the scattered, distinguished the confused, and divided faces among things lying in one ugliness? Whence is so great light poured forth? Is it fire, or something more lustrous than fire?
§65.20Ego ista non quaeram? Ego nesciam, unde descenderint? Semel haec mihi videnda sint, an saepe nascendum? Quo hinc iturus sim? Quae sedes exspectet animam solutam legibus servitutis humanae? Vetas me caelo interesse, id est iubes me vivere capite demisso?
Shall I not inquire into those things? Shall I not know whence they descended? Am I to see these things only once, or must I be born often? Whither shall I go from here? What seat awaits the soul released from the laws of human servitude? Do you forbid me to take part in heaven, that is, do you order me to live with my head bowed down?
§65.21Maior sum et ad maiora genitus, quam ut mancipium sim mei corporis, quod equidem non aliter aspicio quam vinclum aliquod libertati meae circumdatum.
I am greater and born for greater things than to be a slave of my body, which indeed I regard as nothing other than a chain cast around my freedom.
Hoc itaque oppono fortunae, in quo resistat, nec per illud ad me ullum transire vulnus sino.
Therefore, I oppose this to fortune, so that she may stop there, and I do not allow any wound to pass through it to myself.
Quicquid in me potest iniuriam pati, hoc est.
Whatever in me can suffer injury, is this.
In hoc obnoxio domicilio animus liber habitat.
In this noxious dwelling, a free mind lives.
§65.22Numquam me caro ista conpellet ad metum, numquam ad indignam bono simulationem; numquam in honorem huius corpusculi mentiar.
Never shall that flesh drive me to fear, never to a simulation unworthy of a good man; never shall I lie for the honor of this little body.
Cum visum erit, distraham cum illo societatem.
When it seems best, I shall dissolve my partnership with it.
Et nunc tamen, dum haeremus, non erimus aequis partibus socii; animus ad se omne ius ducet.
And even now, while we cling together, we shall not be partners on equal terms; the mind will draw all authority to itself.
Contemptus corporis sui certa libertas est.
Contempt for one's body is certain freedom.
§65.23Ut ad propositum revertar, huic libertati multum conferet et illa, de qua modo loquebamur, inspectio.
To return to my purpose, that investigation of which we were just speaking will also contribute much to this freedom.
Nempe universa ex materia et ex deo constant.
Clearly, all things consist of matter and God.
Deus ista temperat, quae circumfusa rectorem secuntur et ducem.
God moderates those things which, surrounding Him, follow Him as ruler and guide.
Potentius autem est ac pretiosius, quod facit, quod est deus, quam materia patiens dei.
But that which makes, which is God, is more powerful and more precious than the matter which suffers God.
§65.24Quem in hoc mundo locum deus obtinet, hunc in homine animus.
What place God occupies in this world, the mind occupies in man.
Quod est illic materia, id in nobis corpus est; serviant ergo deteriora melioribus.
What matter is there, the body is in us; therefore, let the inferior serve the superior.
Fortes simus adversus fortuita.
Let us be brave against fortuitous things.
Non contremescamus iniurias, non vulnera, non vincula, non egestatem.
Let us not tremble at injuries, nor wounds, nor chains, nor want.
Mors quid est? Aut finis aut transitus.
What is death? Either an end or a transition.
Nec desinere timeo, idem est enim, quod non coepisse, nec transire, quia nusquam tam anguste ero.
I do not fear to cease to exist, for it is the same as not having begun, nor to transition, because nowhere shall I be in such narrow quarters.
Vale.
Farewell.