Caecilius Balbus: PSEUDO-CAECILIUS BALBUS: DE NUGIS PHILOSOPHORUM

14.Adulatores puniendos esse, tamquam hostes Deorum et hominum, et veritatem gratanter amplectendam, et patientiam custodiendam, tam rationibus quam exemplis maiorum.

14.Adulators are to be punished, as enemies of the gods and men; and verity is to be gladly embraced; and patience is to be kept, both by reasons and by the examples of the ancestors.

1. Sed, ut vulgari proverbio dicitur, Deus ille prae ceteris colendus creditur, qui subvenit in praesenti. Ideoque non curant quomodo, dum tamen hoc quod expetunt faciant. Egregie quidem Caecilius Balbus, Imperator, inquit, Auguste, tum in multis, tum in eo maxime elucet prudentia tua, quod isti nondum te omnino insanum reddiderunt, qui ut tibi applaudant, non modo Diis, sed tibi ipsi et populo iniuriam faciunt.

1. But, as by a common proverb it is said, that god is believed to be worshiped before the rest who comes to the aid in the present. And therefore they do not care how, provided nevertheless that they do that which they desire. Excellently indeed did Caecilius Balbus say: “Emperor,” he says, “Augustus, then in many things, but especially in this, your prudence shines forth, that these men have not yet made you altogether insane, who, in order to applaud you, do injury not only to the gods, but to you yourself and to the people.”

Deorum siquidem minuunt reverentiam, quo parificant tibi. Te arguunt insipientiae, dum conditionis tuae repugnante natura, te parem numinibus esse persuadere praesumunt. Nota superstitionis inurunt populum, cui mortales Deos pro immortalibus persuadent esse colendos.

Indeed, they diminish the reverence of the gods, in that they make you equal to them. They convict you of insipience, while, the nature of your condition resisting, they presume to persuade that you are equal to the divinities. They brand the people with the mark of superstition, to whom they persuade that mortal gods are to be worshiped in place of immortals.

2. Sane in eo aliquid divinum tibi inesse monstrabis, si omnes istos, qui divinitati tuae fraudulenter applaudunt, rapi feceris ad tormenta. Quis enim Deorum ei parcat, a quo se deceptum iri intelligit? Quis non irruat in eum, qui aureos Jovis oculos eruit, aut argento gemmisque sublatis Vestam nititur excaecare?

2. Indeed, in this you will show that something divine is present in you, if you have all those who fraudulently applaud your divinity seized for torture. For which of the gods would spare the one by whom he understands he is going to be deceived? Who would not rush upon the man who tears out the golden eyes of Jove, or, with the silver and gems removed, strives to blind Vesta?

Quis de Martis capite adamantinum lumen impune temerariis effodit unguibus?
3. Nempe Deos invisibiles et immortales circumvenire, et eis fallaciae parare insidias, gravioris culpae est, eo quod ab his visibilium Deorum fabrica sustentatur et regitur, et honorem aut contemptum qui istis exhibetur, illi remunerant. Si sapis ergo, Auguste, in Deorum hostes insurges, et te, si non Deum, quod nequaquam es, vel Deorum te docebis esse cultorem, si deceptores istos exterminaveris, excaecatores tuos, Deorum contemptores, et utrorumque iniuniam punias.

Who with temerarious fingernails impunity digs out the adamantine light from the head of Mars?
3. Indeed, to circumvent the invisible and immortal gods, and to prepare insidious snares of fallacy for them, is a graver fault, for by these the fabric of the visible gods is sustained and governed, and the honor or contempt which is exhibited to those, they recompense to that one. If you are wise, therefore, Augustus, you will insurge against the enemies of the gods, and you will show yourself, if not a god—which you by no means are—at least a cultor of the gods, if you exterminate those deceivers, your blinders, despisers of the gods, and you punish the injury of both.

Haec Caecilius.

So spoke Caecilius.

2. CODEX HAMBURGENSIS.

2. HAMBURG CODEX.

Latrocinium Cecilius halbus l. 3 de nugis philosophorum: cum pirata deprehensus ad alexandrum ductus ab ipso interrogaretur, propter quod mare haberet infestum, Respondit libera continencia, propter quod tu orbem terrarum. sed quia id uno facio nauigio, latro vocor, tu quia facis magna classe, vocaris imperator. si solus captus fuerit alexander, latus erit; si ad nutum dionidis familiarentur populi, erit dionides imperator.

Brigandage, Cecilius halbus, b. 3 On the Trifles of Philosophers: when a pirate, apprehended, had been led to alexander and was being interrogated by him as to why he kept the sea infested, he replied with free frankness: for the same reason that you [keep] the orb of lands. But because I do it with one ship, I am called a robber; you, because you do it with a great fleet, are called emperor. If alexander were seized alone, he would be a robber; if at the nod of dionides the peoples were made familiars/retainers, dionides will be emperor.

vocabatur enim pirata dionides. nam quoniam ad causam non differunt nisi quia deterior est, qui rapit improbius, qui iusticiam abiectis decuit, quam qui manifestius impugnat leges. quas ego fugio, tu persequeris, ego veneror, tu contempnis.

For the pirate was called Dionides. For since as to the case they do not differ, except that he is worse who seizes by rapine more unscrupulously, who has cast aside justice, than he who more manifestly impugns the laws. Which I flee, you persecute; I venerate, you contemn.

hoc mee fortunae iniquitas et familiaris rei angustia facit. si fortuna mea succresceret, fierem fortasse melior; ac tu, quo fortunacior, nequior eris. miratus alexander constanciam hominis eum merito arguentis, experiar, inquit, si futurus sis melior fortunamque mutabo; non ei ammodo, quod delinquis, sed tuca moribus ascribetur, cumque fecit ascribi milicie, ut possit exin salvis legibus militare.

This is caused by the iniquity of my fortune and the narrowness of my familiar estate. If my fortune were to grow, I would perhaps become better; and you, the more fortunate you are, the more nefarious you will be. Alexander, marveling at the constancy of the man who was rightly reproving him, said, “I will make trial whether you will be better, and I will change your fortune; no longer shall what you do amiss be ascribed to it, but to your morals,” and when he had caused him to be enrolled in the militia, so that thereafter he might serve, with the laws safe, in military service.

J. Sar. Pol. III.

J. Sar. Pol. 3.

c. 14. med. Eidem (Alexandro) quoque eleganter et vere comprehensus pirata scribitur respondisse. Cum enim Alexander interrogaret, quid ei videretur quod mare haberet infestum, ille libera contumacia, Quid tibi, inquit, ut tu orbem terrarum.

c. 14. med. To the same (Alexander) too, a pirate, elegantly and truly, is written to have replied when apprehended. For when Alexander was asking what he thought about his having the sea infested, he, with free contumacy, “What to you,” he says, “just as you [have] the orb of lands.”

Sed quia id ego uno navigio facio, latro vocor; quia tu magna classe, diceris imperator. Si solus et captus sit Alexander, latro erit; si ad nutum Dionidi populi famulentur, erit Dionides imperator. Nam quoad causam non differunt, nisi quia deterior est, qui rapit improbius, qui iusticiam abiectius deserit, qui manifestius impugnat leges.

But because I do this with one ship, I am called a pirate; because you do it with a great fleet, you are called an imperator. If Alexander were alone and captured, he would be a pirate; if at the nod of Dionides peoples serve, Dionides will be an imperator. For as to the cause they do not differ, except that he is the worse who snatches more wickedly, who more abjectly deserts justice, who more manifestly assails the laws.

Quas enim ego fugio, tu persequeris, ego utcunque veneror, tu contemnis. Me fortunae iniquitas et rei familiaris augustia, te fastus intolerabilis et inexplebilis avaritia furem facit. Si fortuna mansuesceret, fierem forte melior.

For the things that I flee, you pursue; what I, in some fashion, venerate, you despise. The iniquity of Fortune and the narrowness of my household estate make me a thief; for you, intolerable haughtiness and insatiable avarice make you a thief. If Fortune were to grow gentle, perhaps I would become better.

At tu, quo fortunacior, eo nequior eris. Miratus Alexander constanciam hominis eum merito arguentis, Experiar, inquit, an futurus sis melior fortunamque mutabo, ut non ei a modo, quod deliqueris, sed tuis moribus adscribatur, eumque itaque iussit conscribi militiae, ut posset exinde salvis legibus militare.

But you, the more fortunate you are, by so much the more wicked you will be. Alexander, admiring the constancy of the man rightly accusing him, said, “I will try whether you will be better, and I will change your fortune, so that henceforth what you have done amiss may be ascribed not to it, but to your morals,” and so he ordered him to be enrolled in military service, so that thereafter, the laws remaining intact, he might serve in the army.

3. JOA. SARESBER. POLICR.

3. JOHN OF SALISBURY, POLICRATICUS

III. 14.

3. 14.

4. Factio tamen adulatorum praevaluit, quod et praesentium rerum declarat status. Adeo quidem, ut si quis popularium modestiae conscius, assentationis et scurrilitatis vitio crediderit temperandum, hostis felicium censeatur aut invidus. Eorum siquidem aures tenerae sunt, et iam obsurduerunt vero, et linguam severiorem sine offensione gravissima non admittunt.

4. Yet the faction of the flatterers prevailed, as the state of present affairs also declares. To such a degree indeed, that if anyone of the populace, conscious of modesty, should think that assentation and scurrility ought to be tempered, he is deemed an enemy of the fortunate or envious. For their ears are tender, and they have already grown deaf to the truth, and they do not admit a severer tongue without most grievous offense.

In quo quantum a virtute maiorum aetas nostra degeneraverit, perspicuum est, cum sine patientia aut nullum aut rarum esse opus virtutis verbis docuerint et exemplis.
5. Unde et Aristippus a maledicente se discedens, dixisse legitur: ut tu linguae tuae, sic et ego mearum aurium dominus sum.
6. Antisthenes quoque cuidam dicenti, Maledixit tibi ille, Non mihi, inquit, sed illi, qui in se, quod ille culpat, agnoscit.

Herein how far from the virtue of the ancestors our age has degenerated is clear, since by words and by examples they taught that without patience the work of virtue is either none or rare.
5. Whence also Aristippus, departing from a reviler, is read to have said: just as you are lord of your tongue, so I am lord of my ears.
6. Antisthenes likewise, to someone saying, “He reviled you,” said, “Not me, but him who recognizes in himself that which that man blames.”

6b. Sed etsi mihi maledicere curet, non curo, quia auditus lingua debet esse robustior, cum singulis hominibus linguae sint singulae, sed aures binae. Aliquatenus tamen curo, quia eo ipso me fatetur esse superiorem, quoniam
6c. superioris personae usus est, detractionibus subiacere, inferioris inferre. Gauderem itaque, nisi urgente humanitate compaterer infelici.

6b. But even if he should take pains to malign me, I do not care, because hearing ought to be more robust than the tongue, since individual men have single tongues, but ears are two apiece. To some extent, however, I do care, because by that very fact he confesses me to be the superior, since
6c. it is the usage of a superior person to be subject to detractions, of an inferior to inflict them. I would rejoice, therefore, were it not that, with pressing humanity urging me, I sympathize with the unhappy man.

7. Item T. Tatius maledicenti sibi Metello, Facile, inquit, est in me dicere, cum nec sim responsurus.
8. Quid Xenophon? Tu, inquit cuidam, maledicere didicisti, et ego, conscientia teste, didici maledicta contemnere.

7. Likewise T. Tatius, to Metellus who was reviling him: “It is easy,” he said, “to speak against me, since I am not going to answer.”
8. What of Xenophon? “You,” he said to a certain man, “have learned to revile; and I, with conscience as witness, have learned to contemn maledictions.”

9. Sed et Diogenes, cum ei nunciasset amicus, Te [amici] cuncti vituperant, Oportet, inquit, sapientiam ab insipientibus feriri; esse enim meliorem indicat mala lingua quem carpit.
10. Quid Plato? totius philosophiae robur patientia est.

9. But also Diogenes, when a friend had announced to him, “All [your friends] are vituperating you,” “It behooves,” he said, “wisdom to be struck by the unwise; for an evil tongue indicates as better the one whom it carps at.”
10. What of Plato? The robustness of all philosophy is patience.

11. Cum et Socrates non modo verbo negat sapientem posse offendi, sed adversus omnem fortunam robore virtutis suae manere immobilem. Et ne philosophis solum patientiam sic placuisse credas, ipsorum imperatorum ad eam publicandam exempla occurrunt.
12. In Graecia quis maior aut clarior Alexandro?

11. For even Socrates not only in word denies that the wise man can be offended, but [that he] remains immobile against all fortune by the strength of his own virtue. And lest you believe that patience thus pleased philosophers alone, examples of the emperors themselves present themselves for making it public.
12. In Greece who is greater or more illustrious than Alexander?

Ei Antigonus paedagogus citharam fregit abiecitque dicens: Aetati tuae iam regnare convenit, pudeatque in corpore regni voluptatem luxuriae dominari. Quod et ille patientissime tulit, licet plerumque impatientissimus fuerit, et patrem sicut virtute, ita vitiis superaret.
13. Eidem quoque eleganter et vere comprehensus pirata scribitur respondisse ä salvis legibus militare.

To him the pedagogue Antigonus broke the cithara and cast it away, saying: It now befits your age to reign, and be ashamed that the pleasure of luxury rules in the royal body. And he bore this most patiently, although for the most part he was most impatient, and he surpassed his father as in virtue, so in vices.
13. To the same man also, a pirate, elegantly and truly, when apprehended, is written to have replied that he served as a soldier with the laws safe.

14. Sed ne a solis Graecis mutuemur instrumenta virtutum. Scipio Africanus, cum eum parum pugnacem quidam argueret, Imperatorem, inquit, me mater peperit, non bellatorem.
15. Marius quoque, cum eum Teutonus quidam ad pugnae certamen provocaret, respondit, si cupidus mortis esset, se vitam laqueo posse finisse, et sapientem non tam pugnam quam victoriam quaerere.

14. But, lest we borrow the instruments of virtue only from the Greeks. Scipio Africanus, when someone was accusing him of being not very pugnacious, said: My mother bore me to be a commander, not a warrior.
15. Marius also, when a certain Teuton challenged him to a contest of battle, replied that, if he were desirous of death, he could have finished his life by a noose, and that the wise man seeks not so much the fight as the victory.

16. Primus Romanorum imperator Iulius Caesar quam patientissime multa sustinuit. Cum enim calvitium iniquissime ferret, et deficientem capillum a cervice convocaret ad frontem, ab irato milite ei dictum est: Facilius est, Caesar, te calvum non esse, quam me in exercitu Romano quicquam egisse vel acturum esse timidius.
17. Idem lato clavo usque ad manus fimbriato utens laxius cingebatur.

16. The first emperor of the Romans, Julius Caesar, endured many things most patiently. For since he bore his baldness most ill, and would summon the failing hair from the nape to the forehead, an angry soldier said to him: It is easier, Caesar, for you not to be bald than for me in the Roman army to have done anything, or to be about to do anything, more timidly.
17. The same man, wearing a tunic with a broad clavus, fringed down to the hands, used to gird himself more loosely.

Unde Sylla optimates saepius admonens dicebat, ut puerum male praecinctum caverent.
18. Praeterea margaritarum cupidissimus erat, quas, pondus earum interdum manu conferens, discernebat. Cum ergo Caecilio invito, rem ut faceret senatus auctoritate denunciasset, ut ei videbatur, iniustam, Ante, inquit, satiaberis margaritis.

Whence Sulla, often admonishing the Optimates, used to say that they should beware the boy ill-girded.
18. Besides, he was most covetous of pearls, which he would discern, sometimes by comparing their weight in his hand. Therefore, when, with Caecilius unwilling, he had, by the authority of the senate, given notice that he should do the thing—one which, as it seemed to him, was unjust—“Sooner,” he said, “will you be sated with pearls.”

At haec forte aut aliena videbuntur, et quae viri fortis animus honestius dissimularet.
19. Verum et famosi libelli de eo scripti sunt, et iocularia carmina in eum publice divulgata, ut est illud militum in triumpho Gallico celebratum: Gallias Caesar subegit, Nicomedes Caesarem; Nicomedes non triumphat, qui subegit Caesarem. eo quod Nicomedes rex Bithyniae Caesarem ferebatur stupro subegisse, in ulteriorem familiaritatem, dum iunior esset, admissum.

But these things perhaps will seem either alien, and such as a brave man’s spirit would more honorably dissimulate.
19. But in truth scurrilous libels were written about him, and jocular songs were publicly circulated against him, as is that one celebrated by the soldiers in the Gallic triumph: Caesar subdued the Gauls, Nicomedes subdued Caesar; Nicomedes does not triumph, who subdued Caesar. for the reason that Nicomedes, king of Bithynia, was reported to have subdued Caesar by sexual dishonor, he having been admitted, while younger, into a further familiarity.

20. Facilitatem quoque Caesaris in augendo senatu Cicero nimis acriter et palam irrisit. Nam cum ab hospite suo P. Manlio rogaretur, ut privigno suo decurionatum expediret, ait assistente frequentia: Romae si vis habebit, Pompeiis difficile est.
21. Sed et in epistola ad C. Cassium violatorem dictatoris mordacius scripsit: Vellem Idibus Martiis me ad coenam invitasses, profecto reliquiarum nihil fuisset; nunc me reliquiae vestrae exercent.

20. Cicero also mocked too sharply and openly Caesar’s facileness in augmenting the senate. For when he was asked by his host P. Manlius to arrange a decurionate for his stepson, he said, with a throng standing by: At Rome—if you wish, he will have it; at Pompeii it is difficult.
21. But also in a letter to Gaius Cassius, the violator of the dictator, he wrote more mordaciously: I would that you had invited me to dinner on the Ides of March; assuredly there would have been no leftovers; now your leftovers exercise me.

22. Sed Augustus fortunae favor et Romani decus imperii avunculo suo Iulio longe patientior exstitit. Cum enim Antonius maternam eius originem despiciens eum Afrum genere et natura panificum diceret, hoc ridens pertulit, et eundem sorore tradita in affinitatis gratiam admisit.
23. Cum vero idem adversus privatum quendam gravius excandesceret, Loquere, inquit, Auguste, quod placet, quia diligentiam auribus, linguae taciturnitatem indixi, quietem manibus, et in omnibus his potentiam tuam accusa, quia nihil aliud argui potest in patientia mea.

22. But Augustus, the favor of fortune and the ornament of the Roman imperium, proved far more patient than his maternal uncle Julius. For when Antony, despising his maternal origin, said that he was an African by race and by nature a bread‑baker, he bore this laughing; and he admitted that same man, his sister having been given, into the favor of affinity.
23. When, however, the same man grew more hotly incensed against a certain private individual, “Speak,” he said, “Augustus, what pleases you, since I have imposed diligence upon the ears, taciturnity upon the tongue, rest upon the hands; and in all these accuse your power, since nothing else can be arraigned in my patience.”

24. Ad haec non modo in se servabat patientiam, sed eandem aliis indicebat. Unde cum Tiberius quereretur per epistolam [suam], quod multi de illo perperam loquerentur, ita rescripsit: Mi Tiberi, noli nimis indignari. quemquam esse, qui de me male loquatur.

24. To these things, he not only kept patience in himself, but imposed the same upon others. Whence, when Tiberius complained through a letter [his own], that many were speaking wrongly about him, he wrote back thus: My Tiberius, do not be too indignant. that there should be anyone who speaks ill of me.

Satis enim est, si hoc habemus, ne quis nobis male facere possit.
25. Idem tanta comitate quoslibet se adeuntes excipiebat, ut quendam Romanum ioco corripuerit, quod sic sibi libellum porrigere vereretur, quasi elephanto stipem.
25b. Et quantum Nero adulationibus captus est, tantum iste ab eis aversus est.

For it is enough, if we have this, that no one may be able to do us harm.
25. The same man received with such comity whosoever approached him, that he rebuked a certain Roman in jest because he was afraid to proffer to him a petition thus, as if a coin to an elephant.
25b. And as much as Nero was captivated by adulations, so much was this man averse from them.

Unde appellationem domini, ut maledictum et opprobrium semper exhorruit.
26. Denique cum eidem descendenti per sacram viam desperatus quidam diceret, O tyranne; Si essem, inquit, non diceres. Observatum etenim est, quotiens ingrediebatur urbem, ne supplicium de quoquam sumeretur.

Whence the appellation “lord” he always abhorred as a malediction and an opprobrium.
26. Finally, when, as he was descending along the Sacred Way, a certain desperate man said to him, “O tyrant;” “If I were,” he said, “you would not say it.” For it was observed that, whenever he entered the city, no punishment was exacted from anyone.

27. Curtius eques Romanus deliciis affluens, cum macrum turdum sumpsisset in convivio Caesaris, interrogavit an mittere liceret. Respondit princeps, Quidni liceat? Ille statim per fenestram misit.

27. Curtius, a Roman equestrian, overflowing with delights, when he had taken up a lean thrush at Caesar’s banquet, asked whether it was permitted to send it away. The emperor replied, Why should it not be allowed? He straightway sent it through the window.

28. Miles peritus aucupii noctuam, quae Caesaris noctes inquietaverat, spe ingentis praemii captam tulit ad Caesarem. Laudato imperator mille nummos dari iussit. At ille ausus est dicere, Malo vivat, avemque dimisit.

28. A soldier expert in fowling brought to Caesar an owl which had disquieted Caesar’s nights, captured in hope of a huge reward. The emperor, having praised him, ordered a thousand coins to be given. But he dared to say, "I would rather it live," and released the bird.

Abiitque contumax miles non sine admiratione multorum, Caesare non offenso.
29. Veteranus cum sibi die dicto periclitaretur, Caesarem rogavit in publico ut adesset: ille praestantissimum advocatum, quem elegerat, sine mora dedit, commendavitque ei litigatorem. Veteranus autem exclamavit voce magna: At non ego, Caesar, periclitante te bello Actiaco, vicarium quaesivi, sed pro te ipse pugnavi, detexitque impressas cicatrices.

And the contumacious soldier departed not without the admiration of many, with Caesar not offended.
29. A veteran, when on the appointed day he was being tried, asked Caesar in public to be present: he, without delay, gave the most outstanding advocate, whom he had chosen, and commended the litigant to him. But the veteran shouted in a loud voice: But I, Caesar, when you were in peril in the Actian war, did not seek a substitute, but fought for you myself, and he uncovered his impressed scars.

Erubuit Caesar venitque in advocationem, ut qui vereretur non superbus tantum, sed etiam ingratus videri.
30. Intraverat urbem adolescens simillimus Caesari, perductumque ad Caesarem interrogavit Augustus: Dic mihi adolescens, fuit umquam mater tua Romae? Negavit ille, nec contentus adiecit, Sed pater meus saepe.

Caesar blushed and came as advocate, as one who feared to seem not only arrogant, but also ungrateful.
30. A young man most similar to Caesar had entered the city, and when he had been brought to Caesar, Augustus asked: Tell me, adolescent, has your mother ever been at Rome? He denied it, and, not content, added, But my father often.

Ioci itaque asperitate urbana notitiam omnium et familiaritatem imperatoris sibi conciliavit.
31. Augustus in Pollionem scripserat fescenninos. At ego, inquit Pollio, taceo.

Thus by the urban asperity of his jokes he conciliated to himself the acquaintance of all and the familiarity of the emperor.
31. Augustus had written Fescennine verses against Pollio. “But I,” says Pollio, “keep silent.”

Non est leve in eum scribere, qui potest proscribere. Sicut autem non facile concipiebat iram, ita nec facile admittebat ad amicitiam; et quem semel admiserat, constantissime retinebat.
32. Eidem inter varia dedecora a quodam probrose obiectum est, quod adoptionem avunculi stupro meruerit, quia eum Iulius arctius admisisse dictus est, non sine rumore prostratae pudicitiae.

It is no light thing to write against him who can proscribe. But just as he did not easily conceive anger, so neither did he easily admit to friendship; and whom he had once admitted, he most steadfastly retained.
32. To the same man, among various disgraces, it was shamefully cast by a certain person that he had earned the adoption of his uncle by debauchery, because Julius was said to have admitted him more closely, not without a rumor of prostrated pudicity.

33. Alius quoque eidem iratus obiecit, quod solitus esset crura ardenti face suburere, quo mollior surgeret pilus.
34. Sed et eo tympanizante, ut in primo libro dixisse me memini: Videsne, inquit plebeius quidam, ut cinaedus orbem digito temperat?
35. Et cum nanus ob corporis brevitatem conviciantis cuiusdam impetu diceretur, sibi calciamentis grandiusculis utendum esse respondit.

33. Another also, angry at him, alleged that he was accustomed to singe his legs with a burning torch, so that a softer hair might rise.
34. And while he was beating the tympanum, as I remember myself to have said in the first book: “Do you see,” said a certain plebeian, “how a catamite tempers the orb with his finger?”
35. And when a dwarf, on account of the shortness of his body, was being reviled by the onrush of a certain railer, he replied that he had to make use of somewhat larger shoes.

36. Tiberius quoque, cum in multis legatur fuisse culpabilis, tamen adversus convicia satis firmus ac patiens exstitit, dicens, quia in civitate libera linguas liberas esse oportebat.
37. Et, ut ad peiores transeam, Domitianus verborum satis patiens fuit, in quo sic lusisse fertur orator Licinius: Non esse mirandum, quod aeneam haberet barbam, cui os ferreum, cor plumbeum esset, eo quod dura duntaxat loquebatur, quae ex iniquitatis adipe, quam corde conceperat, procedebant. Iniquitas enim sedere describitur super talentum plumbi.

36. Tiberius also, although he is read to have been culpable in many things, nevertheless stood quite firm and patient against insults, saying that in a free state tongues ought to be free.
37. And, to pass on to worse, Domitian was quite patient of words, about whom the orator Licinius is said to have played thus: that it was not to be wondered at that he had a brazen beard, he whose mouth was iron and heart leaden, because he spoke only hard things, which proceeded from the fat of iniquity that he had conceived in his heart. For Iniquity is described as sitting upon a talent of lead.

38. Vespasianus quoque, de quo in libro secundo, dum Hierosolymorum destructio describeretur, fecimus mentionem, etiam infimorum convicia patienter tulit; adeo ut sene bubulco proclamante in improperium eius, Vulpem pilum posse mutare, non animum, eo quod natura cupidissimus esset pecuniae nec avaritiam minueret processus aetatis, respondisse dicatur: Huiusmodi hominibus debemus risum, nobis correctionem, sed poenam criminosis.
39. Nam de Tito filio eius quid dicam? qui patris avaritiam tanta liberalitate purgavit, ut amor et deliciae humani generis ab omnibus diceretur, constantissime tenens in moribus, ne quem postulandi gratia ad se accedentem sine spe quocunque modo dimitteret.

38. Vespasian also, of whom in book two, while the destruction of Jerusalem was being described, we made mention, bore even the insults of the lowest with patience; to such a degree that, when an old oxherd shouted in reproach of him, that a Fox can change its hair, not its mind, in that by nature he was most cupidious for money and the process of age did not lessen his avarice, he is said to have replied: To men of this sort we owe laughter, to ourselves correction, but to criminals punishment.
39. Now what shall I say of Titus his son? who purged his father’s avarice by such liberality that he was called by all the love and the delight of the human race, most steadfastly maintaining in his morals that he would in no way dismiss anyone approaching him for the sake of petitioning without hope.

40. Unde interrogantibus domesticis, cur plura polliceretur, quam praestare posset, respondit: Non oportet quemquam a sermone principis tristem discedere.
41. Idem quoque recordatus super coenam, quod nihil tota die cuiquam praestitisset, dolens et gemens dixit: O amici, hunc diem perdidi. Quem in vita offenderit, ab Hierosolymorum reversus excidio, nondum legi: et forte illum vindicem innocentiae et crucifixi redemptoris elegit Dominus, qui populum excaecatum incolumi conscientia non modo innocenter, sed et religiose deprimeret et deleret.

40. Whence, when the domestics were asking why he promised more than he could perform, he replied: It is not fitting that anyone depart sad from a prince’s discourse.
41. The same man also, recalling over supper that he had bestowed nothing to anyone the whole day, grieving and groaning said: O friends, I have lost this day. Whom he offended in his life, after returning from the destruction of Jerusalem, I have not yet read; and perhaps the Lord chose him as the avenger of innocence and of the crucified Redeemer, who, with an unscathed conscience, would not only innocently but even religiously press down and wipe out the blinded people.

42. Nactus etenim horam, qua moriendum erat, cum lectica veheretur, suspexisse dicitur coelum, multumque conquestus est, eripi sibi vitam immerenti: neque enim exstare ullum factum suum, quod sibi poenitendum esset excepto uno duntaxat. Id quale fuerit nec ipse tunc prodidit, neque cuiquam notum fuit.
43. Quid de patientia huius loquar, cuius tanta benignitas erat, ut sua iniuria, dum a concivibus abstineret, vix crederet quemquam posse moveri.

42. For, having come upon the hour in which he had to die, while he was being carried in a litter, he is said to have looked up to heaven, and he greatly lamented that life was being snatched from him, though undeserving: for there existed no deed of his which he ought to repent of, except only one. What sort that was he neither then disclosed himself, nor was it known to anyone.
43. What shall I say of this man’s patience, whose benignity was so great that, at his own injury, while he abstained from his fellow citizens, he scarcely believed anyone could be moved.

Tantae siquidem civilitatis et humanitatis in imperio fuit, ut omnibus prodesse nullumque punire studuerit; convictos coniurationis contra se dimisit illaesos et in pristinam familiaritatem admisit.
44. Sed et Domitianus, qui gravissimam theomachiam exercuit post Neronem, huius virtutis aliquid plerumque indulsit civibus, licet in eos gratis quandoque insaniret, homo quidem usquequaque inutilis, et qui nihil aliud habebat virile, nisi nomen imperii.
45. Ut tamen ignaviam mentis et inertiam corporis sub praetextu principatas occuleret, quotidie sibi secretum horarum spatium vindicabat, nec quicquam interdum facere consueverat, nisi captare muscas, et easdem stilo praeacuto configere, ut cuidam interroganti, ne quis intus esset cum Caesare, non absurde sibi responsum sit a Metello, Ne musca quidem: quod licet impiissimo principi innotuerit, dissimulare maluit quam punire.

He was, indeed, of such great civility and humanity in his imperium, that he strove to benefit all and to punish no one; those convicted of conspiracy against himself he dismissed unharmed and admitted into their former familiarity.
44. But even Domitian, who after Nero carried out the most grievous theomachy, for the most part indulged the citizens with something of this virtue, although he would sometimes rage against them gratuitously, a man, to be sure, altogether useless, and who had nothing else virile except the name of the imperium.
45. Yet, so that he might hide the ignavia of mind and the inertia of body under the pretext of the principate, each day he claimed for himself a secret span of hours, and at times was accustomed to do nothing except to catch flies and pierce them with a sharpened stylus, so that, to someone asking whether anyone was inside with Caesar, it was not absurdly answered by Metellus, Not even a fly; which, although it became known to the most impious princeps, he preferred to dissemble rather than to punish.

46. Sed cur patientiae exempla propono, cum omnibus liqueat etc.

46. But why do I propose examples of patience, since it is clear to all, etc.

4. CODEX LINDENBROGII.

4. CODEX OF LINDENBROG.

FRAGMENTA CAECILI BALBI DE NVGIS PHILOSOPHORVM.

FRAGMENTS OF CAECILIUS BALBUS ON THE TRIFLES OF PHILOSOPHERS.

1. Cum quidam fur nocte Diogeni de capite pecuniam auferre conaretur, ille sentiens ait: Tolle, infelix, et permitte utrumque dormire.
2. Cum quidam veteranus quadam die coram iudicibus periclitaretur, rogavit Caesarem, ut adesset in publico ad eum iuvandum: cui Caesar dedit bonum advocatum. Cui ille: O Caesar, te periclitante bello Actiaco non vicarium quaesivi, sed pro te ipse pugnavi, detexitque cicatrices vulnerum, quae susceperat, erubuitque Caesar: venit in advocationem; verebatur enim non tantum superbus, sed ingratus videri.

1. When a certain thief at night tried to carry off money from Diogenes’s head, he, perceiving it, said: Take it, wretch, and allow us both to sleep.
2. When a certain veteran on a certain day was on trial before the judges, he asked Caesar to be present in public to help him; to whom Caesar gave a good advocate. To this the man said: O Caesar, when you were in peril in the Actian war I did not seek a vicar, but I myself fought for you, and he uncovered the cicatrices of the wounds which he had received, and Caesar blushed: he came to the advocacy; for he feared to seem not only proud, but ungrateful.

3. Cum cuiusdam mulieris viro, Duellio nomine, exprobratum esset, quod oris vitio foedaretur, malum scilicet anhelitum habens et ipse conquereretur uxori suae, quod non de hoc monuerat eum, respondit illa: Fecissem; sed omnium hominum ora ita olere putabam.
4. Cato senex ait, maximum maioribus nostris telum fuisse fidem, ex qua plures pace susceptae, quam bello gentes fuerunt devictae.
5. Epaminondas cum illi quidam ex patricio genere factus inferior ignobilitatem generis obiiceret: Gaudeo, inquit, quod ego ex me surrexi, tu ex te cecidisti generisque nostri uterque sumus decus et dedecus.

3. When it was reproached to a certain woman’s husband, named Duellius, that he was defiled by a defect of the mouth—namely, that he had bad breath—and he himself complained to his wife that she had not warned him about this, she replied: I would have; but I supposed that the mouths of all men smelled so.
4. Cato the elder said that the greatest weapon of our ancestors was good faith, by which more peoples were won in peace than were subdued in war.
5. When to Epaminondas a certain man of patrician stock, having been made inferior, objected the ignobility of his birth, he said: I rejoice that I have risen from myself, you have fallen from yourself; and of our lineage each of us is both an honor and a disgrace.

6. Zenon cuidam inerti ait: Indignareris, si aliquis optaret tibi, ut mutilas manus vel pedes haberes; nunc autem integra sunt: cur eis uti non vis?
7. Caecilius Balbus lib. IIII.

6. Zeno said to a certain inert man: You would be indignant, if someone were to wish you to have mutilated hands or feet; now, however, they are intact: why do you not wish to use them?
7. Caecilius Balbus, book 4.

de nug. Philosophor. Agathocles rex dicere solitus, auro tanquam fictilibus et fictilibus tanquam auro utendum est.

on the trifles of the philosophers. Agathocles the king used to say, that gold must be used as though earthenware, and earthenware as though gold.

Longe enim praestantius est moribus splendescere, quam rebus. Cum enim in vasis fictilibus caenasset, quaerentibus causam huius dixisse fertur:

For by far it is more preeminent to shine in morals than in things. For when he had dined in earthenware vessels, to those inquiring the cause of this he is said to have said:

Rex ego cum sim
Siciliae, figulo sum genitore satus.
Fortunam reverenter habe, quicunque repente
Dives ab exili progrediere domo. Considerans enim humilem ortum suum vasis fictilibus contentus erat.

King though I am
of Sicily, I am sprung from a potter as my begetter.
Hold Fortune reverently, whoever suddenly
you go forth rich from a meager home. For, considering his humble origin, he was content with fictile vessels.

Libr. 3.

Book 3.

8. Socrates negat sapientem posse offendi, sed adversus omnem fortunam robore virtutis suae manere immobilem: hoc enim est praecipuum, erigere animum super minas et promissa et fortuita.
9. Cum Tiberius Augusto Caesari conquereretur, quod multi de eo male loquerentur, rescripsit: Noli nimis indignari cuiquam, qui de me mala loquitur. Satis enim est, si habemus, ne quis nobis male facere possit.

8. Socrates denies that the wise man can be offended, but that he remains immovable against every fortune by the strength of his virtue: for this is the principal thing, to raise the spirit above threats and promises and fortuitous events.
9. When Tiberius was complaining to Augustus Caesar that many were speaking ill of him, he wrote back: Do not be too indignant at anyone who speaks ill of me. For it is enough, if we secure this, that no one can do us ill.

10. Diogenes ait: Sapienti tam expedit tacere pro se, quam loqui contra se: neminem tacendo, multos loquendo circumventos.
11. Solon cum aliis loquentibus taceret, interrogatus a Periandro, utrum propter inopiam verborum, aut quod stultus esset taceret, respondit: Nemo stultus tacere potest.
12. Lysander interrogatus, cur magnam barbam libenter haberet, respondit: Ut solum tangendo eam virum me esse meminerim.

10. Diogenes says: For the wise man it is just as expedient to be silent on his own behalf as to speak against himself: by keeping silent no one has been circumvented, by speaking many have been.
11. Solon, when others were speaking, kept silent; asked by Periander whether he was silent on account of an inopia of words, or because he was a fool, he responded: No fool can keep silent.
12. Lysander, interrogated why he gladly had a great beard, responded: So that by touching it alone I may remember that I am a man.

Ex lib. III.

From Book 3.

13. Cum Iulius Caesar calvitium graviter ferret et capillum defluentem a cervice ad frontem convocaret, milite sibi dicente, Facilius est te, Caesar, calvum non esse, quam me in Romano exercitu timidius quicquam egisse vel acturum esse: quod tamen patienter sustinuit. Inde cum de eo essent famosi libelli et ioculatoria carmina publice divulgata ad suum improperium, patienter sustinuit; et cum quidam maternam eius originem despiciens panificum eum vocaret, ridendo pertulit.
14. Aristippus cuidam maledicenti sibi respondit: Ut tu linguae tuae, sic et ego aurium mearum dominus sum.

13. When Julius Caesar bore his baldness grievously and would convene the hair flowing down from the nape to the forehead, a soldier said to him, “It is easier for you, Caesar, not to be bald, than for me in the Roman army to have done or to be about to do anything more timidly”: which, nevertheless, he endured patiently. Then, when scurrilous pamphlets and joculatory songs were publicly circulated about him to his reproach, he endured it patiently; and when someone, despising his maternal origin, called him a baker, he bore it with laughter.
14. Aristippus replied to a certain man speaking ill of him: As you are master of your tongue, so I too am master of my ears.

15. Titus in senatu Lucio Metello maledicenti sibi respondit: Facile est, in me maledicere, cum non sim responsurus.
16. Xenophon cuidam maledicenti sibi respondisse fertur: Tu didicisti maledicere, et ego teste conscientia didici maledicta contemnere.
17. Legitur de Diogene: cui cum amicus nuntiasset, Cuncti te vituperant, respondit: Oportet sapientiam ab insipientibus feriri, et meliorem se indicat lingua mala illum, quem carpit.

15. Titus in the senate replied to Lucius Metellus speaking ill of him: It is easy to speak ill of me, since I am not going to answer.
16. Xenophon is said to have replied to someone speaking ill of him: You have learned to speak ill, and I—with conscience as witness—have learned to contemn maledictions.
17. It is read about Diogenes: when a friend had announced to him, “Everyone is blaming you,” he replied: It befits that wisdom be struck by the unwise, and an evil tongue indicates that the one whom it carps at is the better.

5. CODEX MONACENSIS.

5. MUNICH CODEX.

[I]

[1]

1. Cum quidam stolidus audiente Pythagora diceret, malle se cum mulieribus esse, quam cum philosophis conversari, Et sues, inquit, libentius in coeno quam in aqua versantur.
2. Socrates dixit: Quae facere turpe est, haec ne dicere honestum puta.
3. Lucrum turpe ut dispendium fugito.

1. When a certain stolid fellow, with Pythagoras listening, said that he preferred to be with women rather than to converse with philosophers, “And pigs,” he said, “more willingly move about in mud than in water.”
2. Socrates said: What is shameful to do, do not think it honorable to say.
3. Shun base lucre as a loss.

4. Alteri saepe ignoscito, tibi numquam.
5. Diu deliberato, cito facito.
6. Minus dicito, quam facias.

4. Pardon others often; yourself, never.
5. Deliberate long; act quickly.
6. Say less than you do.

7. Non vivit, cui nihil in mente est, nisi ut vivat.
8. Ingloria vita mortis est socia.
9. Nihil posse hoc est mortuum vivere.

7. He does not live, who has nothing in mind except to live.
8. An inglorious life is a companion of death.
9. To be able to do nothing—this is to live dead.

10. Nihil curare hoc est insanum esse.
11. Bibe et ede, ut bene vivas: non vivas, ut tantum edas et bibas.
12. Compendiosa eos via ad gloriam pervenire, Demenander dixit: qui darent operam, ut quales videri vellent, tales essent.

10. To care about nothing—this is to be insane.
11. Drink and eat, that you may live well: do not live, in order only to eat and drink.
12. A shortcut way brings them to glory, Demenander said: those who take pains to be such as they wish to seem.

13. Negat sibi ipse, qui quod difficile est petit. Socrates dixit.
14. Praesumenti auctoritas datur, cum credit dominum posse praestare quod petitur.
15. Cupiditati ipsa etiam tarda est celeritas.

13. He denies himself, who petitions for what is difficult. Socrates said.
14. Authority is given to the one presuming, when he believes the master can render what is requested.
15. To cupidity, even celerity itself is slow.

16. Malum alienum tuum ne feceris gaudium.
17. Damnum nisi ex habundantia raro evenit.
18. Hoc est melius quod honestius.

16. Do not make another’s misfortune your joy.
17. Damage, unless out of abundance, rarely occurs.
18. That is better which is more honest.

19. Non convenit ridiculum esse ita, ut ridendus ipse videaris. Heraclitus dixit.
20. Nulli imponas, quod ipse pati non possis.
21. hoc exhibe, quod tibi optaveris exhiberi.

19. It does not befit to be ridiculous in such a way that you yourself appear laughable. Heraclitus said.
20. Impose upon no one what you yourself cannot endure.
21. exhibit this which you have wished to be exhibited to you.

22. Praesentibus pro solatio esto.
23. exhibe tolerantiam.
24. malis loquere quod gratum sit, facito quod expedit.

22. Be a solace to those present.
23. Exhibit tolerance.
24. In misfortunes, speak what is pleasing; do what is expedient.

25. Praesentem et laudare et laedere minime decet.
26. Morbum et pauperiem celare noli.
27. Melius prius facere quod convenit, quam mali facti penitearis.

25. It is least becoming to both praise and to disparage one who is present.
26. Do not conceal illness and poverty.
27. Better to do first what is fitting, than to repent of an evil deed.

28. Poenam a quo merueris frustra petis praesidium.
29. Ab alio expecta, alteri quod feceris.
30. Victoria sine adversario brevis est laus.

28. In vain you seek protection from him from whom you have deserved punishment.
29. Expect from another what you have done to another.
30. Victory without an adversary is short praise.

31. Oculos et aures vulgi malos testes esse.

31. That the eyes and ears of the crowd are bad witnesses.

[II]De sapientia Socrates dixit.

[2]On wisdom Socrates said.

1. Sapientis est, ne quem in casum incidat, cavere et si quid forte acciderit fortiter ferre.
2. Fortis non potest iudicari, nisi et sapiens fuerit. Virtus enim sine sapientia periculosa est temeritas imputanda.

1. It is the part of the wise man to beware lest he fall into any mishap, and, if anything should happen by chance, to bear it bravely.
2. No one can be adjudged brave unless he has also been wise. For virtue without wisdom is to be imputed as dangerous temerity.

3. Cum illi quidam diceret, homines te contempnunt, Et illos asini, inquit; sed nec illi asinos, nec ego illos curo. ARISTIPPVS DIXIT.

3. When a certain man said to him, People despise you, And donkeys despise them, he said; but neither do they care about donkeys, nor do I care about them. ARISTIPPUS SAID.

[III]De doctrina Pythagoras dixit.

[3]On doctrine Pythagoras said.

1. Debere homines viaticum senectuti litterarum eruditionem parare.
2. Bias Prieneus dixit: Discendo non defeceris.
3. Plato dixit: Litteras insipienti animo tanquam baculum infirmo corpori repertas esse.

1. Human beings ought to prepare the erudition of letters as a viaticum for old age.
2. Bias of Priene said: By learning you will not fail.
3. Plato said: Letters have been discovered for an insipient mind, as a staff for a feeble body.

4. Salon dixit: Eundem debere finem discendi quem vivendi esse.
5. Democrates cum interrogaretur, quid inter homines pecoraque distaret, Sapienter sentire, respondit.
6. SOCRATES DIXIT: Si nihil discis, dediscis.

4. Solon said: That the end of learning ought to be the same as the end of living.
5. Democrates, when he was asked what differed between humans and cattle, replied: To think wisely.
6. SOCRATES SAID: If you learn nothing, you unlearn.

[IV]De fide Socrates dixit.

[4]On faith Socrates said.

1. Viri boni est, et non pollicitam fidem servare.
2. Cato senex dixit, Maximum maioribus nostris telum fidem fuisse, ex quo plures pace susceptae, quam bello gentes fuerint devictae.
3. Nocens fit, ubi succumbit fides.

1. It is the mark of a good man also to keep faith even when it has not been pledged.
2. Cato the Elder said, that for our ancestors faith was the greatest weapon, by which more nations were subdued through peace undertaken than by war.
3. One becomes guilty when faith succumbs.

[V]De patientia Socrates dixit.

[5]On patience Socrates said.

1. Patientia miseriarum portus est.
2. Diogenes dixit: Ad emendationem sui unumquemque nostrum habere debere aut valde amicum aut valde inimicum.

1. Patience is the port of miseries.
2. Diogenes said: For the emendation of oneself, each one of us ought to have either a very great friend or a very great enemy.

[VI]De innocentia Plato dixit:

[6]On innocence Plato said:

Triumphum innocentiae solum esse non peccare ubi liceat posse.

That the triumph of innocence is only this: to be able not to sin where it is allowed.

[VII] De ira.

[7] On anger.

1. De ira Pythagoras dixit iracundo cuidam: quo minus presseris iram, hoc ab ira magis premeris; tunc enim nos incipimus nobis irasci, cum aliis desinamus; finem namque irae initium esse poenitentiae.
2. Liber non est, quem superbus inflammat animus.
3. Iracundus cum irasci desierit, tunc irascitur sibi.

1. On anger Pythagoras said to a certain irascible man: the less you press down anger, the more you are pressed by anger; for then we begin to be angry with ourselves, when we cease to be angry with others; for the end of anger is the beginning of penitence.
2. He is not free, whom a proud spirit inflames.
3. The irascible man, when he has ceased to be angry, then is angry with himself.

4. Respicere nil consuevit iracundia. Socrates dixit.

4. Anger is wont to regard nothing. Socrates said.

[VIII]De timore Demogenes dixit.

[8]On fear Demogenes said.

1. Cum timidis etiam somnia bellum gerere.
2. Aristoteles dixit. Desiderio melius vitam quam timore custodiri. Eum enim, qui timore turpi vitae prospiciat, plus magis vita quam morte torqueri.

1. With the timorous, even dreams wage war.
2. Aristotle said. Life is better guarded by desire than by fear. For the one who, by fear, provides for a base life is tormented by life more than by death.

3. Socrates dixit: Audendo virtus crescit, tardando timor.

3. Socrates said: By daring, virtue grows, by delaying, fear.

[IX]De dolore Socrates dixit.

[9]On pain Socrates said.

Dolore vincitur, qui dolorem dolendo non patitur.

He is vanquished by pain, who does not suffer pain by suffering it.

[X]De invidia.

[10]On envy.

1. Simonides interrogatus a quodam, quemadmodum invidos non haberet, Si nihil, inquit, ex magnis rebus habueris aut nihil feliciter gesseris.
2. Socrates dixit: Dignos esse invidos, qui, si fieri posset, in omnibus civitatibus aures vel oculos haberent, ut de omnium profectibus torquerentur.
3. Quanta felicium hominum gaudia sunt, tantos invidorum gemitus esse.

1. Simonides, asked by a certain person how he might not have the envious, said, "If you have had nothing from great affairs, or have done nothing felicitously."
2. Socrates said: that the envious deserve, if it could be done, to have ears or eyes in all cities, so that they might be tormented by the progress of all.
3. As great as are the joys of fortunate men, so great are the groans of the envious.

4. Idem. Felicitas subiecta est semper invidiae.

4. The same. Felicity is always subject to envy.

[XI]De parcitate Epamïn dixit.

[11]On parsimony Epaminondas said.

1. Cum rex Persarum magnam illi pecuniam temptans eius animum in proditionem dirigeret, admitti legatos iussit, cum forte olivas et caseum comederet: admissis, Audite, inquit, numquid hoc prandium proditorem facit?
2. Socrates cum hospites suos satis tenui caena suscipere pararet, et amicus eius vituperaret, respondit: Si boni viri sunt, aequanimiter ferent; si mali, non curabimus.
3. Si res tua tibi non sufficit, tu parcendo fac, rei ut sufficias tuae.

1. When the king of the Persians, tempting him with a great sum of money, was directing his mind toward treason, he ordered the legates to be admitted, as he happened to be eating olives and cheese: when they were admitted, “Listen,” he said, “does this luncheon make a traitor?”
2. Socrates, when he was preparing to receive his guests with a rather meager dinner, and his friend was vituperating, replied: If they are good men, they will bear it with equanimity; if bad, we shall not care.
3. If your means do not suffice for you, by sparing make it so that you suffice to your own means.

4. Pythagoras dixit: Convenit parcitatem sequi in tuo, quam luxum in alieno suscipias damno.
5. Parcitas necessitatum remedium est et medicina damnorum.

4. Pythagoras said: It is fitting to follow parsimony in what is yours, rather than to undertake luxury with another’s damage.
5. Parsimony is a remedy for necessities and a medicine for losses.

[XII]De avaritia.

[12]On Avarice.

1. Pecunia avaro supplicium est, profuso decus, parricidium proditori.
2. Tiberius Coruncanius avidissimum quemque egestosissimum dicebat.
3. Avaros homines pupillos brevis aetatis esse; nihil enim de suo uti licere Pythagoras dixit.
4. Idem avaro cuidam locupleti dixit: Stulte, divitiae tuae in te pereunt, paupertatique tibi sunt similes, cum in his esuris, sitis, alges.

1. Money is a punishment to the avaricious man, an honor to the prodigal, parricide to the traitor.
2. Tiberius Coruncanius used to say that whoever is most greedy is most indigent.
3. Avaricious men are wards of brief age; for nothing of their own is permitted to be used, Pythagoras said.
4. The same said to a certain wealthy miser: Fool, your riches perish in you, and are like poverty to you, since amid them you hunger, thirst, and are cold.

5. Theocritus obiurgatus a quibusdam, quod multum cum luxuriosis moraretur, respondit, aegris medicum magis necessarium quam sanis esse.
6. Avarus egens damnum, et si non lucretur, patitur. Socrates dixit.
7. Nihil amittit, qui nihil habet.

5. Theocritus, rebuked by certain persons because he spent much time with the luxurious, replied that a physician is more necessary for the sick than for the healthy.
6. A needy avaricious man suffers a loss, even if he does not profit. Socrates said.
7. He loses nothing who has nothing.

8. Minimum eget mortalis, qui minimum cupit.

8. The mortal needs the least, who desires the least.

[XIII] (De fortuna.)

[13] (On fortune.)

1. Hieremias cum senem nudum videret, interrogavit eum, utrum tunicam an verecundiam non haberet: ille respondit, fortunam.
2. Quae fortuna concesserit, temperet iustitia: Socrates dixit. Quod iustitia invenerit, temperet patientia.
3. Si enim fortunae auxeris licentiam, minuis gloriam.

1. When Jeremiah saw a naked old man, he asked him whether he lacked a tunic or modesty: he replied, fortune.
2. What fortune has conceded, let justice temper: Socrates said. What justice has found, let patience temper.
3. For if you augment fortune’s license, you diminish glory.

Chilo Lacedaemonius dixit. Fortuna, ut medicus ignarus, multos caecat.

Chilo the Lacedaemonian said. Fortune, like an ignorant medic, blinds many.

[XIV] (De beneficiis.)

[14] (On benefits.)

1. Plus gaude datis beneficiis, quam acceptis. Illa enim felicitatis, haec necessitatis videtur esse substantia.
2. Diogenes cum quandam statuam panem posceret, et hoc circumstantes mirarentur, Condisco, inquit, repulsam ferre.

1. Rejoice more at benefits given than at those received. For the former seems to be the substance of felicity, the latter of necessity.
2. Diogenes, when he was asking a certain statue for bread, and those standing around marveled at this, said, I am learning to bear a repulse.

3. Hermogenes Rhodius cum beneficium quemlibet peteret, in principio orationis solitus dicere fertur: Quid eligitis, utrum concedendo hominem an negando statuam iudicem?
4. Epaminondas dixit: Diem perisse, hoc est nihil praestitisse.
5. Celeritas beneficium gratius facit.

3. Hermogenes of Rhodes, whenever he asked anyone for a benefaction, is said to have been accustomed at the beginning of his speech to say: What do you choose—by granting, a man as judge, or by denying, a statue as judge?
4. Epaminondas said: For the day to have perished—this is: to have performed nothing.
5. Celerity renders a benefit more grateful.

Socrates dixit.

Socrates said.

[XV]De amicitia Bias Prieneus dixit.

[15]On friendship Bias of Priene said.

1. Diu deliberando amicos elige, et de electis qui fideles esse potuerunt, iudica. Eosque uno affectu, non uno habeas merito.
2. Amicos sequere quos non pudeat elegisse.

1. Choose friends by long deliberation, and, of the elect, judge those who have been able to be faithful. And hold them with one affection, not for a single merit.
2. Follow friends whom it will not shame you to have elected.

3. Amici vitam tuam imputa famam. Amici famam tuam imputa gloriam. Xistus dixit.
4. Nihil est, quod non toleret, qui perfecte diligit.

3. To your friend’s life impute your reputation. To your friend’s reputation impute your glory. Sixtus said.
4. There is nothing that he does not tolerate, who loves perfectly.

5. MENEFRANES cum illi quidam diceret, ille illius amicus est, Cur, inquit, illo divite ille pauper est? Amicus non est, qui fortunae particeps non est.
6. Aristoteles dixit Difficile esse in re prospera amicos probare, in adversa semper facile.

5. MENEFRANES, when a certain man was saying to him, "He is that man's friend," "Why," he said, "is that one poor, when that one is rich?" He is not a friend who is not a participant in fortune.
6. Aristotle said It is difficult in a prosperous condition to prove friends; in an adverse one, always easy.

7. THEOPHRASTVS DIXIT: Expedire iam probatos amicos amari, quam amatos probari.
8. Quanti est sine anima corpus, tanti est sine amicis homo. Pythagoras dixit.
9. Amicitias immortales esse oportet.

7. THEOPHRASTUS SAID: It is expedient that friends already approved be loved, rather than that the loved be approved.
8. As much as a body is worth without a soul, so much is a man without friends. Pythagoras said.
9. Friendships ought to be immortal.

10. Cum amicis rationes breves, amicitias longas esse oportet.
11. Ita amicus esto, ut inimicus esse non timeas.
12. Amicum blandum cave, cuius amarum est semper, quod fuerit dulce.

10. With friends let reckonings be brief, friendships long.
11. Be a friend in such a way that you do not fear to be an enemy.
12. Beware the blandishing friend, with whom what has been sweet is always bitter.

13. Principium amicitiae est bene loqui.
14. Fortunato amico vocatus, infortunato invocatus praesto [esto].
15. Bonus amicus laesus gravius irascitur.
16. Nunquam fidelem tibi, quem ex amico inimicum habueris: et si in gratiam reverti quaesierit, ne credas illi: captatus enim utilitate, non amica revertitur voluntate, ut fingendo decipiat, quem non potuit persequendo.

13. The beginning of friendship is to speak well.
14. For a fortunate friend, when called; for an unfortunate, when invoked, stand ready [be present].
15. A good friend, once hurt, grows angry more grievously.
16. Never count as faithful to you one whom you have had as an enemy out of a friend: and if he seeks to return into favor, do not believe him: for, captivated by utility, he returns not by friendly will, so that by feigning he may deceive him whom he could not by pursuing.

17. Amicum laedere ne ioco quidem oportet.
18. Amico ea exhibere decet, quae tibi velis.
19. Amico fides coagulum est amicitiae, sapientia firmamentum, contentio discidium; perfidia, nodosa materies, suis in damnum crescit augmentis.

17. It is not proper to injure a friend, not even in jest.
18. It befits one to exhibit to a friend the things which you would wish for yourself.
19. Faith to a friend is the coagulant of friendship, wisdom its firmament, contention its sundering; perfidy, a knotty timber, grows by its own augmentations to its own damage.

20. De amico et inimico Socrates dixit: Pro amico occidi expedit, quam cum inimico vivere.

20. On friend and enemy Socrates said: For a friend, to be killed is expedient, rather than to live with an enemy.

[XVI]De homine foedo Diogenes.

[16]Diogenes on the foul man.

Cum illi domum suam homo formae turpis sculptam ostenderet, omnibus in ea locis lapidibus et auro nitentibus, in faciem domini expuit, dixitque se aliud vilius in illa domo non respexisse.

When a man of ugly form was showing him his house, sculpted and, in all its places, shining with stones and gold, he spat in the master’s face, and said that he had regarded nothing more vile in that house.

[XVII]De mulieribus.

[17]On women.

1. Zenon, cum filiorum causa uxorem ducendam ei amici suasissent, domus suae cameram tesselari praecepit; et cum ab eo amici quaesissent, cur non magis solvi iuberet, Uxor huc introducenda est, inquit, quae cum domum converterit, in tesselato ambulabit.
2. Nulla tam bona est uxor, in qua non invenias quod queraris. Idem
3. Animo virum pudica, non oculis eligit:
3b. pudica spem quaerit, non rem.
4. Mulier speciosa templum est aedificatum super cloacam.

1. Zeno, when his friends had advised him to take a wife for the sake of children, ordered the ceiling of his house to be tessellated; and when his friends asked him why he would not rather order it to be taken down, “A wife is to be brought in here,” he said, “who, when she has turned the house upside down, will walk on the tessellated [work].”
2. No wife is so good that you do not find something to complain of in her. The same
3. A chaste woman chooses a man by mind, not by eyes:
3b. a chaste woman seeks hope, not the thing.
4. A beautiful woman is a temple built over a sewer.

5. Pythagoras dix. Duo genera habent in oculis feminarum lacrimae; certi doloris unum, insidiarum aliud.

5. Pythagoras said. Tears have two kinds in the eyes of women; one of certain grief, the other of insidious plots.

[XVII, b] De regenda domo Socrates

[17, b] Socrates on governing the household

cum quidam ex eius doctrina bene meriti discipuli recederent rogantes eum, ut aliquod praeceptum ordinandae ex eo perciperent vitae, in suum eos deversorium secum venire fecit, venientibusque Xanthippen uxorem suam in superioribus constitutam vocavit iussitque vasa, melle vel oleo plena quae essent, ceteraque desuper ut eiecisset. Quod cum illa parens praecepto confestim faceret, admirantibus discipulis ait: Si hanc in domibus vestris rerum potestatem habueritis, beatam vitam disponetis.

when certain disciples, well-deserving from his doctrine, were departing, asking him that they might receive from him some precept for the ordaining of life from him, he had them come with him into his lodging, and as they were coming he called Xanthippe, his wife, set in the upper story, and ordered that the vessels, whichever were full of honey or of oil, and the rest of the things, she should throw down from above. And when she, obeying the precept, did this at once, with the disciples marveling he said: If you shall have this power over affairs in your houses, you will dispose a blessed life.

[XVIII]De obedientia.

[18]On obedience.

Parere scire cum imperante aequalis est gloria.

To know how to obey is equal glory with the one commanding.

[XIX]De barba Lysander

[19]On the beard of Lysander

1. interrogatus, cur maiorem barbam libenter habuisset, respondit: Ut subinde eam tangendo virum me esse meminerim.
2. Diogenes interrogatus, cur maiorem barbam haberet, respondit: Si mulier barbata ex alieno sexu portenti est signum, cur vir accusatur ex eo, cum barba naturae nomen videatar et gloriae.

1. Asked why he had willingly kept a larger beard, he replied: So that by touching it again and again I may remember that I am a man.
2. Diogenes, asked why he had a larger beard, replied: If a bearded woman is a sign of a portent from an alien sex, why is a man accused on that account, since the beard seems to be the mark of nature and of glory.

[XX]De nuptiis Chilo Lacedaemonius dixit.

[20]On marriage Chilo the Lacedaemonian said.

Nuptias sumptuosas facere vita.

Avoid making sumptuous weddings.

[XXI]De modo pecuniae Aristippus

[21]Aristippus on the measure of money

Modus pecuniae quaerendus est qui nec maior necessitate praesenti possit esse, nec minor.

A mode of money is to be sought which can be neither greater than the present necessity, nor less.

[XXII]De modo bonitatis Pythagoras

[22]On the mode of goodness, Pythagoras

1. Bonitas est, quae rationem propriam ponit atque praesumentem iuvat, non quae nocendo alteri auxilium praestat.
2. Bonus vir, si optimus est, suis se actibus probat: aliis enim non potest esse bonus, qui suis in se moribus fuerit malus.
3. Socrates dixit: Si bene egeris, ipse tibi personae auctoritatem dabis.

1. Goodness is that which sets forth its proper rationale and helps the one who undertakes, not that which, by harming another, renders assistance.
2. A good man, if he is the best, proves himself by his own actions: for he cannot be good to others who has been bad in his own character toward himself.
3. Socrates said: If you act well, you yourself will give to yourself the authority of your persona.

4. Viri boni est nescire pati vel facere iniuriam.
5. Auctor malus bonam rem turpem facit.

4. It is a good man’s part to not know how to suffer injury or to do injury.
5. A bad author makes a good thing shameful.

[XXIII]De secretis Diogenes dixit:

[23]On secrets Diogenes said:

1. Consistit verbo non prodito inaestimabile pretium.
2. Hermogenes dixit: Verbi non proditi inmanis mensura.
3. Socrates dixit: Sepultus apud te sit semper sermo, quem solus audieris.

1. Inestimable price consists in a word not disclosed.
2. Hermogenes said: The measure of a word not disclosed is immense.
3. Socrates said: Let the discourse which you alone have heard be always buried with you.

[XXIV]De maliloquio

[24]On evil-speaking

1. ZENON DIXIT: Malum hominem blande loquentem innocentum laqueum esse.

1. ZENON SAID: An evil man speaking blandly is a snare of the innocent.

2. Simonides dicente quodam, multos sibi de eo loqui, Non desinis mihi, inquit, auribus tuis maledicere?
3. Diogenes cum quidam ei perferret aliqua maledicta ab amico eius de eodem dicta, An haec amicus dixerit, dubium est, inquit; id quidem mihi de te manifestum est.

2. While a certain person was saying to Simonides that many were speaking about him, “Will you not stop,” he said, “slandering me with your ears?”
3. Diogenes, when someone was conveying to him certain maledictions said by his friend about the same man, said, “Whether a friend said these is doubtful; this indeed is manifest to me about you.”

[XXV]De spe Pythagoras dixit

[25]On hope Pythagoras said

1. Spe bonorum quicquid indignitatis imponitur, ferre convenit.
2. Salon dixit. Remedium malorum futura spes est; nec innocentem debilitat conscientiam causa, cui in adversis solatium est, non sua meruisse, quae patitur, culpa.
3. Pythagoras dixit: Fortuna innocentem deserit saepe, at bona spes numquam.

1. With hope of good things, it is fitting to bear whatever indignity is imposed.
2. Salon said. The remedy of evils is future hope; nor does the case debilitate the conscience of the innocent, for whom in adversities it is a solace that the things he suffers he has not merited by his own fault.
3. Pythagoras said: Fortune often deserts the innocent, but good hope never.

[XXVI]De taciturnitate Xenocrates, cum

[26]On taciturnity, Xenocrates, when

1. inter malos taceret, interrogatus, cur hoc faceret, respondit: Quia locutum me aliquando penituit, tacuisse numquam.
2. Diogenes dixit: Sapienti expedit tacere pro se, quam loqui contra se.
3. Neminem tacendo, multos loquendo circumventos.
4. Salon cum aliis loquentibus taceret, interrogatus a Periandro, utrum propter inopiam verborum, an quod stultus esset, taceret, respondit: Nemo stultus tacere potest.

1. when he kept silence among the wicked, asked why he did this, he responded: Because I have sometimes repented of having spoken, of having kept silence never.
2. Diogenes said: For a wise man it is expedient to be silent on his own behalf, rather than to speak against himself.
3. No one by keeping silent, many by speaking, have been circumvented.
4. Salon, while others were speaking, kept silent; asked by Periander whether he was silent because of a poverty of words, or because he was a fool, he replied: No fool can keep silent.

5. Theocritus in convivio rustico tacenti: Ex doctis, inquit, hoc solum habes.
6. Idem dicebat veritatem brevem esse, mendacium longum.

5. Theocritus, to a man silent at a rustic banquet: Of the marks of the learned, he said, this alone you have.
6. The same used to say that truth is brief, a lie long.

[XXVII] (De 1oquacitate.)

[27] (On loquacity.)

1. Xenocrates loquaci cuidam, Stulte, inquit, audi melius: os unum a natura, aures duas accepimus.
2. Antisthenes dixit: Inscitiae esse multa dicere, et qui hoc faceret, quid esset satis, nescire.
3. Socrates Cleonam garrulum discere volentem sapientiae praecepta duas mercedes poposcit; unam, ut tacere, alteram, ut loqui disceret.

1. Xenocrates to a certain loquacious man: “Fool,” he said, “listen better: from nature we have received one mouth, two ears.”
2. Antisthenes said: To say many things is of ignorance, and he who does this does not know what is enough.
3. Socrates from Cleon, a garrulous fellow, wishing to learn the precepts of wisdom, demanded two fees; one, that he might learn to be silent, the other, that he might learn to speak.

4. Cicero cum ei Damasippa garrulus homo dixisset, aprum a se esse interfectum, quaesivit, utrum eum venabulo an verbis confecerit.
5. ZENO uxori et viro garrulis Cum duo, inquit, soli estis, quemadmodum vos loquentes auditis?
6. Idem in eum, qui multo sermone negotium contereret, Si nostris, inquit, te auribus audires, taceres.

4. Cicero, when the garrulous man Damasippa had said to him that a boar had been slain by himself, asked whether he had dispatched it with a hunting-spear or with words.
5. ZENO, to a garrulous wife and husband: Since you two are alone, he said, how do you hear yourselves speaking?
6. The same, against a man who with much speech was grinding down the business: If you heard yourself with our ears, he said, you would be silent.

[XXVIII]De consiliis.

[28]On counsels.

1. Quod diu tractaveris, id puta rectissimum.
2. Recta consilia capere possumus, si, quae nos laedere potuerunt, agnoscamus.
3. Si sollicitus fueris, iudicium praevenies alienum.

1. What you have long deliberated, suppose that the most correct.
2. We can take right counsels, if we acknowledge the things which could have harmed us.
3. If you have been solicitous, you will forestall another’s judgment.

4. Omnia consuli, sed non ab omnibus debere.
5. Duo maxime contraria esse consilio, festinationem et iram.

4. Everything should be consulted upon, but not with everyone.
5. Two things are most contrary to counsel: haste and anger.

[XXIX]De occasione.

[29]On opportunity.

1. Occasionem gubernaculum mentis esse, si in bono utaris, si in malo, caliginem.
2. Occasionem non accipi, sed rapi oportere, si rationem, non eventum applices causae.

1. Opportunity is the helm of the mind—if you use it for good; if for evil, a gloom.
2. Opportunity ought not to be accepted but to be snatched, if you apply reason, not the event, to the cause.

[XXX]De cautela

[30]On caution

1. Epaminondas interrogatus, cur nec festo quidem die aliis dormientibus requiesceret, dixit: Securitas militum est imperantis labor.
2. cum Poeni rogarent, ne eis bellum indiceretur, Minus, inquit, respublica decipi potest, si ut aruspices cor rogantium potius, quam linguam inspexerimus.
3. Scipio Africanus quaerenti cuidam, unde sibi melior factus videretur in senectute, respondit: Quo cautior.

1. Epaminondas, when asked why not even on a feast day he took rest while others were sleeping, said: The security of the soldiers is the labor of the commander.
2. when the Carthaginians asked that war not be declared against them, “Less,” he said, “can the commonwealth be deceived, if, as the haruspices, we inspect the heart of the petitioners rather than the tongue.”
3. Scipio Africanus, to someone asking whence he seemed to himself to have become better in old age, replied: In that I am more cautious.

[XXXI]De his qui aut proficiunt aut degenerant.

[31]On those who either make progress or degenerate.

1. Epaminondas cum illi quidam ex patricio genere factus inferior ignobilitatem generis obiecisset, Gaudeo, inquit, quod ego ex me surrexi, tu ex te cecidisti, generisque nostri uterque sumus decus et dedecus.
2. Demosthenes similiter, cum alius Demosthenen talibus obiurgaret, respondit: Mihi obicis profecisse; crimen meum imputa gloriae, dum tuum agnoscas ignaviae.

1. Epaminondas, when a certain man of patrician stock, having been made the inferior, had thrown in his teeth the ignobility of his birth, said: I rejoice that I have risen from myself; you have fallen from yourself; and of our lineage each of us is the honor and the dishonor.
2. Demosthenes likewise, when another was reproaching Demosthenes with such things, replied: You upbraid me for having profited; impute my “crime” to glory, while you acknowledge yours to ignavia (cowardice).

[XXXII]De contumeliis ab indignis

[32]On insults from the unworthy

1. Duplicat dolorem sustinentis indignitas inferentis, intolerandumque fit malum, cuius auctorem turpe sit confiteri.
2. Solatium mali est dignitas adversantis.
3. Duplicatur dolor, cum ab eo, a quo non merueris venit.

1. The indignity of the inflictor doubles the pain of the one sustaining it, and the evil becomes intolerable, whose author it is shameful to confess.
2. The dignity of the adversary is a solace of the evil.
3. Doubled is the pain, when it comes from him by whom you have not merited it.

4. Tanto maior iniuria est, quanto affectior proximus est, qui facit.

4. The injury is the greater, the more affectionate the nearest person is who does it.

[XXXIII]De petulantia Demosthenes

[33]Demosthenes on Petulance

1. Cum quidam speciosus iuvenis Demostheni dixisset, si me sic odissent homines tanquam te, suspendio perissem, Et ego, inquit, si me quemadmodum te amarent.
1b. Eum enim qui corporis curam agit, et non animi, similem esse his, qui pretiosam vestem sordido corpori induunt.
2. Xenocrates cum quidam ex populo unguenti odore fragrasset, In quo, inquit, viro mulier olet.

1. When a certain handsome youth said to Demosthenes, “If men hated me as they hate you, I would have perished by hanging,” he said, “And I too, if they loved me as they love you.”
1b. For he said that the one who takes care of the body and not of the mind is like those who put a precious garment on a filthy body.
2. Xenocrates, when a certain fellow from the crowd smelled of the odor of unguent, said, “In this man, it is a woman that one smells.”

3. Cato cum quendam odoribus redolentem vidisset, Pudet me, inquit, virum te dicere falsumque me in te odore cognovi.

3. Cato when he had seen a certain person redolent with odors, “It shames me,” he said, “to call you a man, and by the odor I have recognized myself to be false about you.”

[XXXIV]De his qui in aliis puniunt, quod committunt.

[34]On those who punish in others what they themselves commit.

1. Democrates, cum magistratus Atheniensium furem quendam ad poenam raperent, Magni, inquit, fures minorem puniunt.
2. Iniuriam inrogatam eius infamiam esse, qui facit.

1. Democrates, when the magistrates of the Athenians were dragging a certain thief to punishment, said: “Great thieves punish the lesser.”
2. An imposed injury is the infamy of the one who does it.

[XXXV]De male dicentibus.

[35]On those who speak ill.

1. Aristippus discedens a maledicente sibi dixit: Ut tu linguae tuae, sic ego mearum aurium dominus sum.
2. ANTISTHENES cuidam dicenti, maledixit tibi ille: Non mihi, inquit, sed illi, qui in se quod hic dicit agnoscit.
3. Idem dicenti cuidam, homines de te male loquuntur: Superioris est, inquit, usus hoc pati personae, inferioris facere.

1. Aristippus, departing from a man speaking ill of him, said: As you are master of your tongue, so I am master of my ears.
2. ANTISTHENES, to someone saying, “that man spoke ill of you,” said: Not me, but him who recognizes in himself what this man says.
3. The same, to someone saying, “people speak badly of you”: It is of the superior person to suffer this, of the inferior to do it.

4. AVGVSTVS CAESAR cum descendenti illi per sacram viam quidam desperatus dixisset tyranne, Si essem, inquit, non diceres.
5. TACIVS in senatu Lucio Metello maledicenti sibi Facile est, inquit, in me dicere, quia ego responsurus non sum. Potentia ergo tua, non mea accusanda est patientia.

4. AUGUSTUS CAESAR, as he was descending along the Sacred Way, when a certain desperate man had said to him “tyrant,” said, “If I were, you would not say it.”
5. TACITUS, in the senate, to Lucius Metellus speaking ill of him: “It is easy,” he said, “to speak against me, since I am not going to respond. Therefore your power is to be accused, not my patience.”

6. Xenophon maledicenti cuidam Tu, inquit, maledicere didicisti; ego conscientia teste didici maledicta contemnere.

6. Xenophon to a certain slanderer "You," he said, "have learned to speak ill; I, with conscience as witness, have learned to contemn maledictions."

[XXXVI]De dand' mer [= De danda mercede?]

[36]On giving a wage [= On giving a wage?]

Megmas cuidam solito apud se frequenter cenare, petenti mutuam pecuniam Si dedero, inquit, ecce te et pecuniam perdo.

Megmas, to a certain man who was accustomed to dine with him frequently and was asking for a loan of money: “If I give it,” he said, “behold, I lose both you and the money.”

[XXXVII]De qualitate naturae

[37]On the quality of nature

Epaminondas cuidam, cum ei diceret, ignosce mihi, quod ausus sum te homo novus petere, Nemo, inquit, homo novus est homini, cum natura commendatus est.

Epaminondas to a certain man, when he said to him, “Pardon me, that I, a ‘new man,’ have dared to petition you,” “No one,” he said, “is a ‘new man’ to a man, when he is commended by nature.”

[XXXVIII] (De religione?)

[38] (On religion?)

1. Quaerere an deus sit, poena dignum est, quem colere magis quam discutere convenit sapienti.
2. Eum qui adiuratus deos imprecatur miam eorum in semet oblivisci.
3. Mulieribus quibusdam in templo caenantibus invitatus rogatusque, ut pro illis precaretur, precatus est, ne contingerent eis, quae peterent, sed quae dii utilia iudicarent.

1. Questioning whether God exists is deserving of punishment; him it befits the wise man to worship rather than to scrutinize.
2. He who, when put on oath, calls upon the gods to forget their wrath against himself.
3. Matrons, certain ones, dining in the temple, having invited him and asked that he pray for them, he prayed that there might not befall them the things they sought, but those which the gods judged useful.

Plerumque enim contrarios votis votorum eventus esse.
4. Cuius dictum non habeat iurisiurandi pondus, eius iusiurandum quoque vile esse.

For very often the outcomes of vows are contrary to prayers.
4. He whose word does not have the weight of an oath, his oath too is vile.

[XXXIX] (De imperio.)

[39] (On empire.)

1. Ita numquam expetendum imperium est, ut in eo timori servias.
2. Eum qui nimis astringat imperium, nimis solvere.
3. Blandam enim et servientis et imperantis debere esse.

1. In such a way rule is never to be sought, that in it you serve fear.
2. Even he who tightens rule too much loosens it too much.
3. For it ought to be pleasing both to the one serving and to the one commanding.

4. Eum firmum regem, qui, quae imperat, novit vel praeceptis quod contrarium possit esse, agnoscit.
5. Plato dixit, cum vidisset Dionysium tyrannum corporis sui custodibus septum, Quid tantum mali fecisti, ut a multis custodiaris?

4. That king is firm who knows the things he commands, or by precepts recognizes what could be contrary.
5. Plato said, when he had seen Dionysius the tyrant hemmed in by the guardians of his body, What so great an evil have you done, that you are guarded by many?

[XL] (De re militari?)

[40] (On military affairs?)

1. Ducem, qui non laborat, ut carus militibus sit, nescire militem armare.
2. Humanitatem ducis in exercitu flumen adversus hostes esse.
3. Numquam se militibus iussisse, Ite illuc, sed Venite huc.

1. A leader who does not labor to be dear to the soldiers does not know how to arm the soldier.
2. Humanity of a leader in the army is a river against the enemies.
3. Never did he order the soldiers, "Go there," but, "Come here."

Participatus enim cum duce labor persuadetur militibus minor.
4. In bello corpora hominum gladiis, in pace voluptatibus vulnerari.

For toil, when shared with the leader, is made to seem lesser to the soldiers.
4. In war the bodies of men are wounded by swords, in peace by pleasures.

[XLI] De malis filiis

[41]On evil sons

1. Gaius interrogatus, cum plures filios habuisset, quis ex his in se nequior esset, Qui primus tibi fuerit obvius, inquit.
2. Ipse te coerce, pater.
3. Bocchoris iussit filium cuiusdam denegantem se posse matrem alere decem mensibus eam ferre nec deponere.

1. Gaius, interrogated, since he had had several sons, which of these was more wicked toward him, said, “Whoever first meets you.”
2. Coerce yourself, father.
3. Bocchoris ordered the son of a certain person, who was denying that he was able to nourish his mother, to carry her for ten months and not set her down.

4. Qui non corripit peccantem, peccare imperat.

4. He who does not correct the sinner, commands him to sin.

[XLII] De pigro

[42]On the sluggard

Zeno Citieus cuidam inerti Indignareris, inquit, si aliquis optaret, ut mutilas manus vel pedes habuisses: nunc integra sunt; cur uti eis non vis?

Zeno the Citian to a certain inert man: "You would be indignant," he says, "if someone should wish that you had mutilated hands or feet: now they are intact; why do you not wish to use them?"

[XLIII] De temperantia

[43]On temperance

1. Agesilaus interrogatus, quemadmodum quis hominibus placere posset, Si gesserit, inquit, optima et locutus fuerit pauca.
2. Socrates inquirenti cuidam, quomodo posset optime dicere, respondit: Nihil dixeris, nisi quod bene scieris.
3. Demades non scolam, sed assiduitatem legendi doctrinam vocabat.

1. Agesilaus, when asked how someone might please men, said, "If he does what is best and speaks little."
2. Socrates, to a certain inquirer asking how he might speak best, replied: "Say nothing except what you know well."
3. Demades called not the school, but assiduity in reading, learning.

4. Phocion optimum oratorem esse dicebat, qui plurima paucis diceret.
5. Erasistratus medicus cum ad dormientem aegrum intrare noluisset, Meliorem, inquit, intus medicum audio.

4. Phocion used to say that the best orator is he who would say very many things in few.
5. Erasistratus the physician, when he had been unwilling to enter to a sleeping patient, said, I hear a better physician within.

[XLIV] De disciplina

[44]On discipline

Antigonus Alexandri paedagogus citharam eius fregit abiecitque dicens: Aetati tuae iam regnare convenit, pudeatque in corpore regni voluptatem luxuriae dominari.

Antigonus, Alexander’s pedagogue, broke his cithara and threw it away, saying: “It now befits your age to reign, and be ashamed that, in the body of the kingdom, the pleasure of luxury should dominate.”

[XLIVb] De censura

[44b] On censure

Pyrrus rex cum citharoedus in convivio molliter cantaret, iussit citharae chordas incidi, interrogatusque cur imperasset, Satius est, inquit, citharae nervos incidi quam solvi.

Pyrrus the king, when a citharode was singing softly at a convivium, ordered the strings of the cithara to be cut; and when asked why he had given the order, “It is better,” he said, “for the cithara’s strings to be cut rather than loosened.”

[XLV] De detractione Diogenes

[45]On detraction Diogenes

Cynicus cum illi dixisset quidam, vituperant te cuncti, Oportet, inquit, sapientiam ab insipientibus feriri.
Esse enim meliorem iudicat mala lingua, quem carpit.

Cynic, when a certain man had said to him, “All vituperate you,” said, “It is proper that wisdom be stricken by the unwise. For the evil tongue judges the one whom it carps at to be the better.”

[XLVI] De contemptu pecuniae

[46]On the contempt of money

Diogenes cum illi a capite nocte fur sacculum cum nummis subtrahere conaretur, et ille sentiret, Tolle, inquit, infelix, ut facias utrosque dormire.

Diogenes, when at his head at night a thief was attempting to abstract a little sack with coins, and he sensed it, "Take it," he said, "unfortunate one, so that you may make both sleep."

[XLVII] Quid populum domat Pythagoras dixit

[47]What tames the people, Pythagoras said

1. Populi licentiam aut luxus aut fames domat, aut bellum.
2. Vulgi imperitiam ad res iustas sola constringit necessitas.

1. The license of the people is tamed either by luxury or by hunger, or by war.
2. Only necessity constrains the inexperience of the crowd with respect to just affairs.

[XLVIII]

[48]

1. Iudex iustus erit nemo, nisi qui de se cogitaverit alterum iudicare.
2. Qui innocentem damnat sua sententia, semper est reus, cum se cottidie puniat conscientia.
3. Verbosa lingua malitiae indicium est.

1. No one will be a just judge, unless he who has considered himself when judging another.
2. He who condemns an innocent person by his own sentence is always a culprit, since his conscience punishes him daily.
3. A verbose tongue is an indication of malice.

4. Si alien temere protuleris vitia, tua intempestive audies crimina.
5. Crimen sagittae est simile: facile infigitur, difficile expellitur.
6. Cave, ne armarium quam pectus habeas doctum.

4. If you rashly bring forth another’s vices, you will hear your own charges at an inopportune time.
5. A charge is like an arrow: it is easily driven in, and difficult to expel.
6. Beware lest you have a learned bookcase rather than a learned breast.

7. Clementia perpetuo vincit qui utitur.
8. Magnum iniuriae remedium est oblivio.
9. In quem plus potes peccare.

7. Clemency perpetually conquers, he who uses it.
8. Oblivion is a great remedy for injury.
9. Against him over whom you have greater power, you can sin more.

10. Qui metuit contumeliam, raro accipit iniuriam.
11. Discordia interdum fit carior concordia.
12. Possis vincere audire oportet in eo quod pecunia.

10. He who fears contumely rarely receives injury.
11. Discord sometimes makes concord dearer.
12. To be able to prevail, it is proper to listen in that which concerns money.

13. Necesse est, ut te ipsum aut pecuniam vilem habeas.

13. It is necessary that you hold either yourself or money cheap.

[. . .]

Excerptio Proverbiorum de libro Persii.

An Excerpt of Proverbs from the Book of Persius.

6. CODICES PARISINI.

6. PARISIAN CODICES.

INCIPIUNT SENTENTIAE PHILOSOPHORUM.

HERE BEGIN THE SENTENCES OF THE PHILOSOPHERS.

1. Definitio Ciceronis. Nullae sunt occultiores insidiae, quam eae, quae latent in simulatione officii aut in aliquo necessitudinis nomine. Nam eum qui palam est adversarium facile cavendo vitare possis; et Troianus equus idcirco fefellit, quia formam Minervae mentitus est.
2. alia. Omnium est communis inimicus, qui est hostis suorum.

1. Definition of Cicero. There are no plots more occult than those which lurk under the simulation of duty or under some designation of necessitude. For one who is openly an adversary you can easily avoid by being on your guard; and the Trojan horse therefore deceived, because it feigned the form of Minerva.
2. another. He is the common enemy of all, who is a foe to his own.

3. alia. Nullus umquam sapientum proditori credendum putabit.
4. Xenocrates dixit *** quia locutum me aliquando poenituit, tacuisse numquam.
5. Phocion dixit: Duo maxime contraria esse consilio, festinationem et iram.

3. another. None of the wise will ever think a traitor is to be trusted.
4. Xenocrates said *** that I have sometimes regretted having spoken, never having kept silent.
5. Phocion said: Two things are most contrary to counsel: hastiness and anger.

6. Menefranes dixit: Occasionem non accipi, sed rapi debere, si rationem, non eventum applices causae.
7. Hermogenes dixit: Plerosque homines in suis domibus saevissimos tyrannos, in alienis humillimos servos esse.
8. Euclides dixit: Plerosque hominum stultos serviles cibos et servilem vestem fugere, serviles mores non fugere.

6. Menefranes said: The occasion ought not to be accepted but to be seized, if you apply reason, not the event, to the cause.
7. Hermogenes said: Most men are most savage tyrants in their own houses, in others’ the most humble slaves.
8. Euclides said: Most fools among men flee servile foods and servile dress, yet do not flee servile mores.

9. Demosthenes dixit: Liberi servique personam veritas separat, servi liberique mendacium miscet.
10. Aristoteles dixit: Adversus inimicos intra parietes nostros victoria quaerenda est.
11. Idem dixit, Iniuriam iniuste irrogatam eius infamiam esse, qui facit.

9. Demosthenes said: Truth separates the persona of free and slave; falsehood mixes slave and free.
10. Aristotle said: Against enemies within our walls victory is to be sought.
11. The same said, An injury unjustly imposed is the infamy of the one who does it.

12. Idem: Viri boni est nescire pati vel facere iniuriam.
13. Idem dixit, Solum se incommodum paupertatis pati, quod non posset egentibus subvenire.
14. Plato dixit, Eam verissimam iustitiam esse, quae erga inferiores servatur.

12. The same: It is of a good man not to know how to suffer or to do injury.
13. The same said, that he suffered the only incommodity of poverty, that he could not succor the needy.
14. Plato said, that is the truest justice which is observed toward inferiors.

15. Triumphum innocentiae esse non peccare, ubi liceat posse.
16. Idem praecepit: In quem plus potes peccare, desine.
17. Diogenes dixit: Superat conscientia, quicquid mali confinxerit lingua.

15. The triumph of innocence is not to sin, when it is permitted and possible.
16. He likewise prescribed: With respect to the one against whom you are more able to sin, desist.
17. Diogenes said: Conscience overcomes whatever evil the tongue has fabricated.

18. Xenophon maledicenti sibi cuidam, Tu, inquid, maledicere didicisti: ego conscientia teste didici maledicta contempnere.
19. Demades dixit: Amico mutuam me roganti pecuniam si dedero, et ipsum et pecuniam perdo.
20. Speusippus laudanti se cuidam dixit: Adulator, desine utrosque fallere: nihil proficis, cum te intelligam.

18. Xenophon to a certain man speaking ill of him, “You,” he said, “have learned to speak ill; I, with conscience as witness, have learned to contemn maledictions.”
19. Demades said: If I give money on loan to a friend asking me, I lose both him and the money.
20. Speusippus said to a certain man praising him: Flatterer, cease deceiving us both: you profit nothing, since I understand you.

21. Epaminondas dixit Beatam civitatem, quae in pace bellum timet.
22. Idem dixit: Inimicos meos praestando beneficium torqueo.
23. Bias Prieneus dixit, Molestius esse inter duos amicos, quam duos inimicos iudicare.

21. Epaminondas said Happy the city that, in peace, fears war.
22. The same said: I torment my enemies by bestowing a benefit.
23. Bias of Priene said, That it is more troublesome to judge between two friends than two enemies.

24. Solon dixit, Convivium coagulum amicitiae esse cum bonis; convivium cum malis convivium imputandum.
25. Cleobulus dixit, Cavere nos amicorum magis invidiam quam inimicorum insidias debere; illud enim apertum, hoc celatum est malum, nocendique fraus quo non speratur potentior.
26. Theophrastus dixit, Expedire iam probatos amicos amari quam amatos probari.

24. Solon said, A banquet is the coagulant of friendship with the good; a banquet with the wicked is a banquet to be imputed.
25. Cleobulus said, We ought to beware more the envy of friends than the insidious plots of enemies; for that is an open evil, this a hidden one, and the fraud of doing harm is more powerful where it is not expected.
26. Theophrastus said, It is expedient that friends already approved be loved rather than that those loved be approved.

27. Idem dixit: Ex inimico vindictam, si te inimicum senserit, perdidisti.
28. Idem: Gravius adversarium securitate decipies.
29. Nocere nescit, qui se velle nocere prodiderit.

27. The same said: From an enemy, you have lost revenge, if he has sensed you to be an enemy.
28. The same: You will deceive an adversary more grievously by security.
29. He knows not how to harm, who has betrayed that he wishes to harm.

30. Doloris ultionem ab inimicis exigit, qui patientiam dolendo custodit.
31. Demetrius Non opto, inquid, ut eos, qui divites sunt, amicos habeam.
32. Iulius Caesar dixit: Acceptum beneficium aeternae memoriae infigendum.

30. He exacts the vengeance of pain from enemies, who keeps patience by grieving.
31. Demetrius I do not desire, said he, to have as friends those who are rich.
32. Julius Caesar said: A received benefaction is to be affixed in eternal memory.

33. Simonides cum interrogaretur, quid inter homines celerrime consenesceret, Beneficium, inquit.
34. Socrates dixit: Qui multarum habet potestatem rerum, primum purgare conscientiam debet, ut quae delicta corrigit, non admittat vitetque quod vindicat.
35. Stultum est, ut velit quis aliis imperare, cum sibi ipse imperare non possit.

33. Simonides, when he was asked what among men grows old most swiftly, “A benefit,” he said.
34. Socrates said: He who has power over many things ought first to purge his conscience, so that the offenses which he corrects he may not commit, and he may avoid that which he punishes.
35. It is foolish that someone should wish to command others, when he cannot command himself.

36. Idem, Eum firmum regem, qui quae imperat novit, vel praeceptis, quid contrarium esse potest, agnoscit.
37. Idem, Lucrum ingrate praestanti damnum pudoris esse.
38. Si quid dubitas, ne feceris.

36. The same, A firm king is he who knows what he commands, or by precepts recognizes what can be contrary.
37. The same, Profit to one who renders to an ingrate is a loss of modesty.
38. If you are in doubt about anything, do not do it.

39. Animi iudicio quod negatum, fugito.
40. Oriente sole consilium, occidente convivium cogitato.
41. Si pacem vis, belli mentionem ne feceris.

39. By your mind’s judgment, flee what is denied.
40. With the sun rising, cogitate counsel; with it setting, cogitate the banquet.
41. If you wish peace, do not make mention of war.

42. Melius est cavere, quam pavere.
43. Utilius erubescere, quam pallescere.
44. Turpis est inopia, quae ex copia nascitur.

42. It is better to beware than to be afraid.
43. It is more useful to blush than to grow pale.
44. Want which is born from abundance is shameful.

45. Age sic alienum, ut tuum non obliviscaris negotium.
46. Amico ita prodesto, ne tibi noceas.
47. Quod habes ita utere, ut alienum non egeas.

45. Deal with what is another’s thus, that you do not forget your own business.
46. Be of use to a friend in such a way that you do not harm yourself.
47. Use what you have in such a way that you do not need what is another’s.

48. Plurimi sua amittunt, cum aliena appetunt.
49. Vigila, cum usus exegerit.
50. Honestam artem, quam bene didiceris, sequere.

48. Very many lose what is their own, when they appetite what is another’s.
49. Be vigilant, when exigency has required.
50. Follow the honorable art which you have learned well.

51. In tuo quam in alieno labore sarcinam suscipe.
52. Gravius labor est, ubi nullus est effectus.
53. Pecuniae quaerendae et tuendae modum habere oportet.

51. In your own labor rather than in another’s, take up the burden.
52. The labor is heavier where there is no effect.
53. One ought to have a measure in the seeking and safeguarding of money.

54. Iracundiae infelicitas geminatur.
55. Velox consilium sequitur poenitentia.
55b. [alia. Maxime contraria esse consilio festinationem et iram.]
56. Idem dixit: Cum amicis breves rationes, amicitias longas esse oportet.

54. The infelicity of irascibility is doubled.
55. Repentance follows a swift counsel.
55b. [alternative. That hastiness and anger are most contrary to counsel.]
56. The same said: With friends the reckonings should be brief, the friendships long.

57. Iratus filio ipse te coerce, pater.
58. Filio modesto numquam grave est, quod pietas iubet parentis.
59. Negat sibi ipse, qui quod difficile est petit.

57. When angry with your son, restrain yourself, father.
58. For a modest son, what a parent's piety bids is never grievous.
59. He denies himself, who seeks what is difficult.

60. Malum alienum tuum ne feceris gaudium.
61. Principium amicitiae est bene loqui; male dicere exordium inimicitiarum.
62. Amicus raro adquiritur, cito amittitur.

60. Do not make another’s evil your joy.
61. The beginning of friendship is to speak well; to speak ill is the exordium of enmities.
62. A friend is rarely acquired, quickly is lost.

63. Multo turpius damnatur, cuius delicto ignoscitur.
64. Graviter irascitur, qui quod dolet deo commendat.
65. Conscientiam quam famam intende: famam enim saepe poteris fallere, conscientiam numquam.

63. Much more shamefully is he condemned, whose delict is forgiven.
64. He is angered gravely who commends to God what he grieves.
65. Attend to conscience rather than to fame: for fame you will often be able to deceive, conscience never.

66. Felicitas subiecta est semper adversis.
67. Damnum nisi ex abundantia raro evenit.
68. Cave, ne ob libidinem severitatem relinquas.

66. Felicity is always subject to adversities.
67. Loss rarely comes to pass except out of abundance.
68. Beware, lest on account of lust you relinquish severity.

69. Discute, quod audias, et proba, quod credas.
70. Iniustae defensionis confidentiam vita.
71. Nec te imprudentia decipi nec cupiditate circumveniri permittas.

69. Examine what you hear, and prove what you believe.
70. Avoid the confidence of an unjust defense.
71. Nor permit yourself to be deceived by imprudence, nor to be circumvented by cupidity.

72. Nulli imponas, quod ipse pati non possis.
73. Hoc exhibe, quod tibi optaveris exhiberi.
74. Quod promiseris, indubitanter facito.

72. Impose on no one what you yourself cannot endure.
73. Exhibit that which you would have wished to be exhibited to you.
74. What you have promised, do without doubt.

75. Loquere, quod gratum est; facito, quod expedit.
76. Praesentem laudare minime decet.
77. Morbum et pauperiem celare noli.

75. Speak what is pleasing; do what is expedient.
76. It is by no means seemly to praise one who is present.
77. Do not conceal sickness and poverty.

78. Sepultus aput te sermo sit semper, quem solus audieris.
79. Si bene egeris, ipse tibi personae auctoritatem dabis.
80. Cui omnes benedicunt, possidet populi bona.

78. Let speech be always buried with you, which you alone have heard.
79. If you have acted well, you yourself will give yourself the authority of your persona.
80. He whom all bless, possesses the goods of the people.

81. Geminat peccatum, quem delicti non pudet.
82. Difficile est iniuriae convenire cum patientia.
83. Actus praeteriti temporis in famam migrat.

81. He doubles the sin, who is not ashamed of the delict.
82. It is difficult for injury to agree with patience.
83. The act of past time migrates into fame.

84. Seneca dixit: Non est unus, quamvis praecipuus sit, imitandus in omnibus, quia numquam par fit auctori.
85. Idem: Nihil enim tam mortiferum ingeniis quam luxuria est.

84. Seneca said: There is not one, however preeminent he may be, to be imitated in all things, because he never becomes equal to the author.
85. The same: For nothing is so deadly to talents as luxury.