§75.10Quidam hoc proficientium genus, de quo locutus sum, ita complectuntur, ut illos dicant iam effugisse morbos animi, adfectus nondum, et adhuc in lubrico stare, quia nemo sit extra periculum malitiae, nisi qui totam eam excussit.
Some define this class of those making progress, of whom I have spoken, in such a way as to say that they have already escaped the diseases of the soul, but not yet the passions, and still stand on slippery ground, because no one is out of the danger of malice except the one who has shaken it off entirely.
Nemo autem illam excussit, nisi qui pro illa sapientiam adsumpsit. §75.11Quid inter morbos animi intersit et adfectus, saepe iam dixi.
And no one has shaken it off except the one who has assumed wisdom in its place. What the difference is between the diseases of the soul and the passions, I have already often said.
Nunc quoque te admonebo: morbi sunt inveterata vitia et dura, ut avaritia, ut ambitio; nimio artius haec animum inplicuerunt et perpetua eius mala esse coeperunt.
Now too I will remind you: diseases are deep-seated and hardened vices, such as avarice, such as ambition; these have entangled the soul too tightly and have begun to be its permanent evils.
Ut breviter finiam, morbus est iudicium in pravo pertinax, tamquam valde expetenda sint, quae leviter expetenda sunt.
To define it briefly, a disease is a persistent judgment in a wrong direction, as if those things were greatly to be sought which are only lightly to be sought.
Vel si mavis, ita finiamus: nimis inminere leviter petendis vel ex toto non petendis, aut in magno pretio habere in aliquo habenda vel in nullo. §75.12Adfectus sunt motus animi inprobabiles, subiti et concitati, qui frequentes neglectique fecere morbum, sicut destillatio una nec adhuc in morem adducta tussim facit, adsidua et vetus phthisin.
Or, if you prefer, let us define it thus: to be excessively intent on things that are lightly to be sought or not to be sought at all, or to hold in high value things that are to be held in some value or in none. Passions are objectionable, sudden, and violent movements of the soul, which, when frequent and neglected, have produced a disease, just as a single rheum that is not yet habitual produces a cough, but a constant and chronic one produces consumption.
Itaque qui plurimum profecere, extra morbos sunt, adfectus adhuc sentiunt perfecto proximi. §75.13Secundum genus est eorum, qui et maxima animi mala et adfectus deposuerunt, sed ita, ut non sit illis securitatis suae certa possessio.
Therefore, those who have made the greatest progress are outside of diseases, but they still feel the passions, being closest to the perfect state. The second class is of those who have laid aside both the greatest evils of the soul and the passions, but in such a way that they do not have a secure possession of their peace.
Possunt enim in eadem relabi. §75.14Tertium illud genus extra multa et magna vitia est, sed non extra omnia.
For they can relapse into the same. That third class is outside many and great vices, but not outside all.
Effugit avaritiam, sed iram adhuc sentit; iam non sollicitatur libidine, etiamnunc ambitione; iam non concupiscit, sed adhuc timet.
It has escaped avarice, but still feels anger; it is no longer troubled by lust, but still by ambition; it no longer covets, but still fears.
Et in ipso metu ad quaedam satis firmus est, quibusdam cedit.
And in fear itself, it is firm enough against certain things, but yields to others.
Mortem contemnit, dolorem reformidat. §75.15De hoc loco aliquid cogitemus.
It despises death, but dreads pain. Let us reflect on this state.
Bene nobiscum agetur, si in hunc admittimur numerum.
It will go well with us if we are admitted into this number.
Magna felicitate naturae magnaque et adsidua intentione studii secundus occupatur gradus; sed ne hic quidem contemnendus est color tertius.
The second step is occupied by a great favor of nature and a great and constant application of study; but not even this third color is to be despised.
Cogita, quantum circa te videas malorum, aspice, quam nullum sit nefas sine exemplo, quantum cotidie nequitia proficiat, quantum publice privatimque peccetur; intelleges satis nos consequi, si inter pessimos non sumus. §75.16"Ego vero," inquis, "spero me posse et amplioris ordinis fieri. "Optaverim hoc nobis magis quam promiserim; praeoccupati sumus.
Think of how many evils you see around you; behold how there is no crime without precedent, how much wickedness advances daily, how much sin is committed publicly and privately; you will understand that we achieve enough if we are not among the worst. "But I," you say, "hope that I can become of an even higher class." I should wish this for us rather than promise it; we are already preoccupied.
Ad virtutem contendimus inter vitia districti.
We strive toward virtue while distracted among vices.
Pudet dicere: honesta colimus, quantum vacat.
It is shameful to say: we cultivate honorable things only as much as we have leisure.
At quam grande praemium expectat, si occupationes nostras et mala tenacissima abrumpimus. Non cupiditas nos, non timor pellet,
But what a grand reward awaits us if we break off our distractions and most tenacious evils!
§75.17Inagitati terroribus, incorrupti voluptatibus nec mortem horrebimus nec deos; sciemus mortem malum non esse, deos malo non esse.
Neither desire nor fear will drive us; undisturbed by terrors, uncorrupted by pleasures, we shall dread neither death nor the gods; we shall know that death is not an evil, and that the gods are not a source of evil.
Tam inbecillum est quod nocet quam cui nocetur, optima vi noxia carent. §75.18Expectant nos, si ex hac aliquando faece in illud evadimus sublime et excelsum, tranquillitas animi et expulsis erroribus absoluta libertas.
That which harms is as weak as that which is harmed; the best powers are free from harmfulness. Peace of mind and absolute liberty, with errors driven out, await us if we ever escape from this dregs into that sublime and lofty height.
Quaeris quae sit ista? Non homines timere, non deos;
Do you ask what that liberty is?
nec turpia velle nec nimia; in se ipsum habere maximam potestatem.
To fear neither men nor gods; to desire neither shameful things nor excessive things; to have the greatest power over oneself.
Inaestimabile bonum est suum fieri.
It is an inestimable good to become one's own master.
VALE.
FAREWELL.