We ought to consider not only that our life is daily wasting away and a smaller part of it is left, but another thing also must be taken into the account, that if a man should live longer, it is quite uncertain whether the understanding will still continue sufficient for the comprehension of things, and retain the power of contemplation which strives to acquire the knowledge of the divine and the human. For if he shall begin to fall into dotage, perspiration and nutrition and imagination and appetite, and whatever else there is of the kind, will not fail; but the power of making use of ourselves, and filling up the measure of our duty, and clearly separating all appearances, and considering whether a man should now depart from life, and whatever else of the kind absolutely requires a disciplined reason, all this is already extinguished. We must make haste then, not only because we are daily nearer to death, but also because the conception of things and the understanding of them cease first.

[1] Tamen tu indignaris aliquid aut quereris et non intellegis nihil esse in istis mali nisi hoc unum quod indignaris et quereris? Si me interrogas, nihil puto viro miserum nisi aliquid esse in rerum natura quod putet miserum. Non feram me quo die aliquid ferre non potero. Male valeo: pars fati est. Familia decubuit, fenus offendit, domus crepuit, damna, vulnera, labores, metus incucurrerunt: solet fieri. Hoc parum est: debuit fieri.

[10] Hunc sensum a te dici non paulo melius et adstrictius memini:

Thou art not dissatisfied, I suppose, because thou weighest only so many litrae and not three hundred. Be not dissatisfied then that thou must live only so many years and not more; for as thou art satisfied with the amount of substance which has been assigned to thee, so be content with the time.

[27] Quorsus haec pertinent? ut scias; virtutem omnia opera velut fetus suos isdem oculis intueri, aeque indulgere omnibus, et quidem impensius laborantibus, quoniam quidem etiam parentium amor magis in ea quorum miseretur inclinat. Virtus quoque opera sua quae videt affici et premi non magis amat, sed parentium bonorum more magis complectitur ac fovet.

Probabilité. — L’ardeur des saints à chercher le vrai était inutile, si le probable est sûr. La peur des saints qui avaient toujours suivi le plus sûr (sainte Thérèse ayant toujours suivi son confesseur).

[28] Quod fugit occupandum est. Haec non cogitat ille qui grammatici oculis carmen istud legit, ideo optimum quemque primum esse diem quia subeunt morbi, quia senectus premit et adhuc adulescentiam cogitantibus supra caput est, sed ait Vergilium semper una ponere morbos et senectutem — non me hercules inmerito; senectus enim insanabilis morbus est.

[4] At ille latere sciebat, non vivere; multum autem interest utrum vita tua otiosa sit an ignava. Numquam aliter hanc villam Vatia vivo praeteribam quam ut dicerem, ‘Vatia hic situs est’. Sed adeo, mi Lucili, philosophia sacrum quiddam est et venerabile ut etiam si quid illi simile est mendacio placeat. Otiosum enim hominem seductum existimat vulgus et securum et se contentum, sibi viventem, quorum nihil ulli contingere nisi sapienti potest. Ille solus scit sibi vivere; ille enim, quod est primum, scit vivere.

[5] Fabianus non erat neglegens in oratione sed securus. Itaque nihil invenies sordidum: electa verba sunt, non captata, nec huius saeculi more contra naturam suam posita et inversa, splendida tamen quamvis sumantur e medio. Sensus honestos et magnificos habes, non coactos in sententiam sed latius dictos. Videbimus quid parum recisum sit, quid parum structum, quid non huius recentis politurae: cum circumspexeris omnia, nullas videbis angustias inanis.

How can it be that the gods after having arranged all things well and benevolently for mankind, have overlooked this alone, that some men and very good men, and men who, as we may say, have had most communion with the divinity, and through pious acts and religious observances have been most intimate with the divinity, when they have once died should never exist again, but should be completely extinguished?

[5] Scilicet nisi interrogationes vaferrimas struxero et conclusione falsa a vero nascens mendacium adstrinxero, non potero a fugiendis petenda secernere. Pudet me: in re tam seria senes ludimus.

A Tunny-fish was chased by a Dolphin and splashed through the water at a great rate, but the Dolphin gradually gained upon him, and was just about to seize him when the force of his flight carried the Tunny on to a sandbank. In the heat of the chase the Dolphin followed him, and there they both lay out of the water, gasping for dear life. When the Tunny saw that his enemy was doomed like himself, he said, “I don’t mind having to die now: for I see that he who is the cause of my death is about to share the same fate.”

In the mind of one who is chastened and purified thou wilt find no corrupt matter, nor impurity, nor any sore skinned over. Nor is his life incomplete when fate overtakes him, as one may say of an actor who leaves the stage before ending and finishing the play. Besides, there is in him nothing servile, nor affected, nor too closely bound to other things, nor yet detached from other things, nothing worthy of blame, nothing which seeks a hiding-place.

A Man of Athens fell into debt and was pressed for the money by his creditor; but he had no means of paying at the time, so he begged for delay. But the creditor refused and said he must pay at once. Then the Debtor fetched a Sow—the only one he had—and took her to market to offer her for sale. It happened that his creditor was there too. Presently a buyer came along and asked if the Sow produced good litters. “Yes,” said the Debtor, “very fine ones; and the remarkable thing is that she produces females at the Mysteries and males at the Panathenea.” (Festivals these were: and the Athenians always sacrifice a sow at one, and a boar at the other; while at the Dionysia they sacrifice a kid.) At that the creditor, who was standing by, put in, “Don’t be surprised, sir; why, still better, at the Dionysia this Sow has kids!”

[41] Talia sciat oportet qui multa vult scire. Non vis cogitare quantum temporis tibi auferat mala valetudo, quantum occupatio publica, quantum occupatio privata, quantum occupatio cotidiana, quantum somnus? Metire aetatem tuam: tam multa non capit.

Le Dieu des Chrétiens est un Dieu qui fait sentir à l’âme qu’il est son unique bien ; que tout son repos est en lui, qu’elle n’aura de joie qu’à l’aimer ; et qui lui fait en même temps abhorrer les obstacles qui la retiennent, et l’empêchent d’aimer Dieu de toutes ses forces. L’amour-propre et la concupiscence, qui l’arrêtent, lui sont insupportables. Ce Dieu lui fait sentir qu’elle a ce fonds d’amour-propre qui la perd, et que lui seul la peut guérir.

Accustom thyself to attend carefully to what is said by another, and as much as it is possible, be in the speaker’s mind.

[1] Intellego, Lucili, non emendari me tantum sed transfigurari; nec hoc promitto iam aut spero, nihil in me superesse quod mutandum sit. Quidni multa habeam quae debeant colligi, quae extenuari, quae attolli? Et hoc ipsum argumentum est in melius translati animi, quod vitia sua quae adhuc ignorabat videt; quibusdam aegris gratulatio fit cum ipsi aegros se esse senserunt.

« Si vous ne croyez en moi, croyez au moins aux miracles. » Il les renvoie comme au plus fort. Il avait été dit aux Juifs, aussi bien qu’aux Chrétiens, qu’ils ne crussent pas toujours les prophètes ; mais néanmoins les pharisiens et les scribes font grand état de ses miracles, et essayent de montrer qu’ils sont faux, ou faits par le diable, étant nécessités d’être convaincus, s’ils reconnaissent qu’ils sont de Dieu. Nous ne sommes pas aujourd’hui dans la peine de faire ce discernement. Il est pourtant bien facile à faire : ceux qui ne nient ni Dieu, ni Jésus-Christ, ne font point de miracles qui ne soient sûrs. Nemo facit virtutem in nomine meo et cito possit de me male loqui. Mais nous n’avons point à faire ce discernement. Voici une relique sacrée ; voici une épine de la couronne du Sauveur du monde, en qui le prince de ce monde n’a point puissance, qui fait des miracles par la propre puissance de ce sang répandu pour nous. Voici que Dieu choisit lui-même cette maison pour y faire éclater sa puissance. Ce ne sont point des hommes qui font ces miracles par une vertu inconnue et douteuse, qui nous oblige à un difficile discernement. C’est Dieu même ; c’est l’instrument de la Passion de son Fils unique, qui, étant en plusieurs lieux, choisit celui-ci, et fait venir de tous côtés les hommes pour y recevoir ces soulagements miraculeux dans leurs langueurs.

A hungry Wolf was prowling about in search of food. By and by, attracted by the cries of a Child, he came to a cottage. As he crouched beneath the window, he heard the Mother say to the Child, “Stop crying, do! or I’ll throw you to the Wolf.” Thinking she really meant what she said, he waited there a long time in the expectation of satisfying his hunger. In the evening he heard the Mother fondling her Child and saying, “If the naughty Wolf comes, he shan’t get my little one: Daddy will kill him.” The Wolf got up in much disgust and walked away: “As for the people in that house,” said he to himself, “you can’t believe a word they say.”