§71.28Itaque inchoatus et ad summa procedens cultorque virtutis, etiam si adpropinquat perfecto bono, sed ei nondum summam manum inposuit, ibit interim cessim et remittet aliquid ex intentione mentis.
Therefore the beginner and one who is proceeding toward the highest things, and a cultivator of virtue, even if he approaches the perfect good, but has not yet put the finishing hand to it, will go in the meantime backward and will relax something from the tension of his mind.
Nondum enim incerta transgressus est, etiamnunc versatur in lubrico.
For he has not yet crossed the uncertain ground; even now he is turned in a slippery place.
Beatus vero et virtutis exactae tunc se maxime amat, cum fortissime expertus est, et metuenda ceteris, si alicuius honesti officii pretia sunt, non tantum fert, sed amplexatur multoque audire mavult "tanto melior" quam "tanto felicior. " §71.29Venio nunc illo, quo me vocat expectatio tua.
But the happy man, and one of perfected virtue, then loves himself most when he has tested himself most bravely, and things to be feared by others, if they are the rewards of some honorable duty, he not only bears, but embraces, and much prefers to hear "so much the better" than "so much the luckier." I come now to that point to which your expectation calls me.
Ne extra rerum naturam vagari virtus nostra videatur, et tremet sapiens et dolebit et expallescet.
Lest our virtue should seem to wander outside the nature of things, the wise man too will tremble and will feel pain and will grow pale.
Hi enim omnes corporis sensus sunt Ubi ergo calamitas, ubi illud malum verum est? Illic scilicet, si ista animum detrahunt, si ad confessionem servitutis adducunt, si illi paenitentiam sui faciunt.
For these are all sensations of the body. Where then is calamity, where is that true evil? There, of course, if those things drag down the mind, if they lead it to a confession of servitude, if they make it regretful of itself.
§71.30Sapiens quidem vincit virtute fortunam, at multi professi sapientiam levissimis nonnumquam minis exterriti sunt.
Indeed, the wise man conquers fortune by virtue, but many who have professed wisdom have sometimes been terrified by the slightest threats.
Hoc loco nostrum vitium est, qui idem a sapiente exigimus et a proficiente.
At this point is our fault, who demand the same thing from the wise man and from the one making progress.
Suadeo adhuc mihi ista, quae laudo, nondum persuadeo.
I still recommend to myself those things which I praise, but I do not yet persuade myself.
Etiam si persuasissem, nondum tam parata haberem aut tam exercitata, ut ad omnes casus procurrerent.
Even if I had persuaded myself, I would not yet have them so ready or so practiced that they would run forward to meet all chances.
§71.31Quemadmodum lana quosdam colores semel ducit, quosdam nisi saepius macerata et recocta non perbibit; sic alias disciplinas ingenia, cum accepere, protinus praestant, haec, nisi alte descendit et diu sedit et animum non coloravit, sed infecit, nihil ex his, quae promiserat, praestat.
Just as wool takes some colors at once, but does not drink in others unless it is frequently soaked and boiled again; so minds exhibit other disciplines immediately when they have received them, but this one of wisdom, unless it has descended deep and settled for a long time, and has not merely colored the mind but dyed it thoroughly, exhibits none of those things which it had promised.
§71.32Cito hoc potest tradi et paucissimis verbis: unum bonum esse virtutem, nullum certe sine virtute, et ipsam virtutem in parte nostri meliore, id est rationali, positam.
This can be delivered quickly and in very few words: that the only good is virtue, certainly none without virtue, and that virtue itself is placed in the better part of us, that is, the rational part.
Quid erit haec virtus? Iudicium verum et inmotum.
What will this virtue be? A true and immovable judgment.
Ab hoc enim impetus venient mentis, ab hoc omnis species, quae impetum movet, redigetur ad liquidum.
For from this will come the impulses of the mind, and by this every appearance that moves an impulse will be reduced to clarity.
§71.33Huic iudicio consentaneum erit omnia, quae virtute contacta sunt, et bona iudicare et inter se paria.
It will be consistent with this judgment to judge all things that have been touched by virtue to be both good and equal among themselves.
Corporum autem bona corporibus quidem bona sunt, sed in totum non sunt bona.
But the goods of bodies are indeed goods for bodies, but they are not goods in the whole.
His pretium quidem erit aliquod, ceterum dignitas non erit; magnis inter se intervallis distabunt; alia minora, alia maiora erunt.
These indeed will have some value, but they will not have dignity; they will differ by great intervals among themselves; some will be smaller, others larger.
§71.34Et in ipsis sapientiam sectantibus magna discrimina esse fateamur necesse est.
And we must confess that there are great differences among those who pursue wisdom themselves.
Alius iam in tantum profecit, ut contra fortunam audeat adtollere oculos, sed non pertinaciter, cadunt enim nimio splendore praestricti; alius in tantum, ut possit cum illa conferre vultum, nisi iam pervenit ad summum et fiduciae plenus est.
One has already made so much progress that he dares to lift his eyes against fortune, but not persistently, for they fall back, dazzled by the excessive splendor; another has made so much progress that he can bring his face to bear with her, unless indeed he has already arrived at the summit and is full of confidence.
§71.35Inperfecta necesse est labent et modo prodeant, modo sublabantur aut succidant.
Imperfect things must slide, and now go forward, now slip back or sink.
Sublabentur autem, nisi ire et niti perseveraverint; si quicquam ex studio et fideli intentione laxaverint, retro eundum est.
And they will slip back unless they persevere in going and striving; if they relax anything of their zeal and faithful intention, they must go backward.
Nemo profectum ibi invenit, ubi reliquerat.
No one finds progress where he had left it.
Instemus itaque et perseveremus.
Let us therefore press on and persevere.
§71.36Plus, quam profligavimus, restat, sed magna pars est profectus velle proficere.
More remains than we have conquered, but a great part of progress is to wish to make progress.
Huius rei conscius mihi sum; volo et mente tota volo.
Of this thing I am conscious to myself; I wish it, and with my whole mind I wish it.
Te quoque instinctum esse et magno ad pulcherrima properare impetu video, Properemus; ita demum vita beneficium erit.
I see that you also are inspired and are rushing with a great impulse toward the most beautiful things. Let us hasten; only thus in the end will life be a benefit.
Alioqui mora est, et quidem turpis inter foeda versantibus.
Otherwise, there is delay, and indeed a shameful one among those who busy themselves with sordid things.
Id agamus, ut nostrum omne tempus sit.
Let us act so that all our time may be ours.
Non erit autem, nisi prius nos nostri esse coeperimus.
But it will not be ours, unless we first begin to be our own.
§71.37Quando continget contemnere utramque fortunam, quando continget omnibus oppressis adfectibus et sub arbitrium suum adductis hanc vocem emittere "vici"? Quem vicerim quaeris? Non Persas nec extrema Medorum nec si quid ultra Dahas bellicosum iacet, sed avaritiam, sed ambitionem, sed metum mortis, qui victores gentium vicit.
When will it happen to despise both kinds of fortune, when will it happen, having crushed all passions and brought them under one's own judgment, to utter this voice: "I have conquered"? Do you ask whom I have conquered? Not the Persians, nor the farthest Medes, nor whatever warlike people lies beyond the Dahae, but avarice, but ambition, but the fear of death, which has conquered the conquerors of nations.
VALE.
FAREWELL.