[22] Video quo spectes: quaeris quid huic epistulae infulserim, quod dictum alicuius animosum, quod praeceptum utile. Ex hac ipsa materia quae in manibus fuit mittetur aliquid. Obiurgat Epicurus non minus eos qui mortem concupiscunt quam eos qui timent, et ait: 'ridiculum est currere ad mortem taedio vitae, cum genere vitae ut currendum ad mortem esset effeceris'.

[42] Non inpendebant caelata laquearia, sed in aperto iacentis sidera superlabebantur et, insigne spectaculum noctium, mundus in praeceps agebatur, silentio tantum opus ducens. Tam interdiu illis quam nocte patebant prospectus huius pulcherrimae domus; libebat intueri signa ex media caeli parte vergentia, rursus ex occulto alia surgentia.

[16] Deinde, ut dixi, ad animum refertur laus, non ad verba, quae conceptamlaudem egerunt et in notitiam plurium emittunt. Laudat qui laudandum esseiudicat. Cum tragicus ille apud nos ait magnificum esse 'laudari a laudatoviro', laude digno ait. Et cum aeque antiquus poeta ait 'laus alit artis',non laudationem dicit, quae corrumpit artes; nihil enim aeque et eloquentiamet omne aliud studium auribus deditum vitiavit quam popularis adsensio.

Consider that before long thou wilt be nobody and nowhere, nor will any of the things exist which thou now seest, nor any of those who are now living. For all things are formed by nature to change and be turned and to perish in order that other things in continuous succession may exist.

Thou hast not forgotten, I suppose, that those who assume arrogant airs in bestowing their praise or blame on others, are such as they are at bed and at board, and thou hast not forgotten what they do, and what they avoid and what they pursue, and how they steal and how they rob, not with hands and feet, but with their most valuable part, by means of which there is produced, when a man chooses, fidelity, modesty, truth, law, a good daemon [happiness]?

[1] Expecto epistulas tuas quibus mihi indices circuitus Siciliae totius quid tibi novi ostenderit, et omnia de ipsa Charybdi certiora. Nam Scyllam saxum esse et quidem non terribile navigantibus optime scio: Charybdis an respondeat fabulis perscribi mihi desidero et, si forte observaveris (dignum est autem quod observes), fac nos certiores utrum uno tantum vento agatur in vertices an omnis tempestas aeque mare illud contorqueat, et an verum sit quidquid illo freti turbine abreptum est per multa milia trahi conditum et circa Tauromenitanum litus emergere.

[1] Desideras his quoque epistulis sicut prioribus adscribi aliquas voces nostrorum procerum. Non fuerunt circa flosculos occupati: totus contextus illorum virilis est. Inaequalitatem scias esse ubi quae eminent notabilia sunt: non est admirationi una arbor ubi in eandem altitudinem tota silva surrexit.

Les trois concupiscences ont fait trois sectes, et les philosophes n’ont fait autre chose que suivre une des trois concupiscences.

What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.

Qu’il est difficile de proposer une chose au jugement d’un autre, sans corrompre son jugement par la manière de la lui proposer ! Si on dit : Je le trouve beau ; je le trouve obscur, ou autre chose semblable, on entraîne l’imagination à ce jugement, ou on l’irrite au contraire. Il vaut mieux ne rien dire ; et alors il juge selon ce qu’il est, c’est-à-dire selon ce qu’il est alors, et selon que les autres circonstances dont on n’est pas auteur y auront mis. Mais au moins on n’y aura rien mis ; si ce n’est que ce silence n’y fasse aussi son effet, selon le tour et l’interprétation qu’il sera en humeur de lui donner, ou selon qu’il le conjecturera des mouvements et air du visage, ou du ton de voix, selon qu’il sera physionomiste : tant il est difficile de ne point démonter un jugement de son assiette naturelle, ou plutôt, tant il en a peu de ferme et stable !

Quelle vanité que la peinture, qui attire l’admiration par la ressemblance des choses dont on n’admire point les originaux !

[12] Sic vivamus, sic loquamur; paratos nos inveniat atque inpigros fatum.Hic est magnus animus qui se ei tradidit: at contra ille pusillus et degenerqui obluctatur et de ordine mundi male existimat et emendare mavult deosquam se. Vale.

[5] Ceterum adeo mihi placet temptare animi tui firmitatem ut e praecepto magnorum virorum tibi quoque praecipiam: interponas aliquot dies quibus contentus minimo ac vilissimo cibo, dura atque horrida veste, dicas tibi 'hoc est quod timebatur?'

This then remains: Remember to retire into this little territory of thy own, and above all do not distract or strain thyself, but be free, and look at things as a man, as a human being, as a citizen, as a mortal. But among the things readiest to thy hand to which thou shalt turn, let there be these, which are two. One is that things do not touch the soul, for they are external and remain immovable; but our perturbations come only from the opinion which is within. The other is that all these things, which thou seest, change immediately and will no longer be; and constantly bear in mind how many of these changes thou hast already witnessed. The universe is transformation: life is opinion.

The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.

[5] Sed ne ad aliud quam de quo agitur abducar, nos quoquehas apes debemus imitari et quaecumque ex diversa lectione congessimus separare (melius enim distincta servantur), deinde adhibita ingenii nostri cura et facultate in unum saporem varia illa libamenta confundere, ut etiam si apparuerit unde sumptum sit, aliud tamen esse quam unde sumptum est appareat. Quod in corpore nostro videmus sine ulla opera nostra facere naturam

Prophéties. — Quand un seul homme aurait fait un livre des prédictions de Jésus-Christ, pour le temps et pour la manière, et que Jésus-Christ serait venu conformément à ces prophéties, ce serait une force infinie. Mais il y a bien plus ici, c’est une suite d’hommes, durant quatre mille ans, qui, constamment et sans variation, viennent, l’un ensuite de l’autre, prédire ce même avènement. C’est un peuple tout entier qui l’annonce, et qui subsiste depuis quatre mille années, pour rendre en corps témoignage des assurances qu’ils en ont, et dont ils ne peuvent être divertis par quelques menaces et persécutions qu’on leur fasse : ceci est tout autrement considérable.

A Sick Man received a visit from his Doctor, who asked him how he was. “Fairly well, Doctor,” said he, “but I find I sweat a great deal.” “Ah,” said the Doctor, “that’s a good sign.” On his next visit he asked the same question, and his patient replied, “I’m much as usual, but I’ve taken to having shivering fits, which leave me cold all over.” “Ah,” said the Doctor, “that’s a good sign too.” When he came the third time and inquired as before about his patient’s health, the Sick Man said that he felt very feverish. “A very good sign,” said the Doctor; “you are doing very nicely indeed.” Afterwards a friend came to see the invalid, and on asking him how he did, received this reply: “My dear friend, I’m dying of good signs.”

子路宿於石門。晨門曰：「奚自？」子路曰：「自孔氏。」曰：「是知其不可而爲之者與？」

Raison des effets. — Il faut avoir une pensée de derrière, et juger de tout par là, en parlant cependant comme le peuple.