Setu · pocket reference

Eka dolara ča aštadašsapta hatilasa. Na buhit sarbe.

One dollar and eighty-seven cents. That was all.

Ča sohadaša apa nasan buhit kuje hatasa, sančate eka ča duba antar sopal, kuna Dela bibadit saha uotas bikrihataral, saha mansas bikrihataral ča saha oikas bikrihataral, kuitman sas kapolasa rokit saha lajal.

And sixty of them were small coins, gathered one and two at a time, when Della argued with the vegetable seller, the meat seller and the baker, until her cheeks burned with shame.

Tira sopasa Dela nan rehit. Eka dolara ča aštadašsapta hatilasa. Ča agame ahara buhut prohutsaba.

Three times Della counted it. One dollar and eighty-seven cents. And the next day would be Christmas.

Hakua ne buhit karet, kebala maušet upari purane dirgasadbanal ča rudet. Nao Dela karit.

There was nothing to do but drop onto the old couch and weep. So Della did.

Apa nan gamat mana: basi purne rudusal, jalpusal ča smihusal, ča jalpusa bahjare.

From that comes the thought: life is full of sobs, whispers and smiles, and the whispers are the more.

Kuitman damas suama mando bokat apa eke stanan prati dube stanan, ikšaj daman. Damabaga saha damajantasal, ašta dolarasa antar saptahal. Na ne buhit purno duhe, kintu na buhit ati antike prati hadjin.

While the mistress of the house goes slowly from the first stage to the second, look at the home. A furnished flat, eight dollars a week. It was not wholly bad, but it was very near to poverty.

Ničo, antar bišbanal, buhit likapeta, antar jal hakua lika ne bišit, ča gantakila, jan hakua angula ne šakit gahapet.

Below, in the entrance, was a letter-box into which no letter would go, and a bell push which no finger could make ring.

Nabana api buhit likaparnila saha ranal: Jeimsa Dilingama Junga.

There was also a card with the name: James Dillingham Young.

Na rana buhit likte antar adje uešal, kuna sas suama labit tiradaša dolarasan antar saptahal. Aduna, kuna hatalabu hrasit prati dubadaša dolarasan, akšarasa onahit kine, jao sasa manit hrasapet saban prati eka kuje akšaran.

That name had been written in a rich time, when its owner received thirty dollars a week. Now, when the income had shrunk to twenty, the letters looked weary, as if they were thinking of shortening themselves to one small letter.

Kintu kuna Jeimsa Dilingama Junga gamit damal ča prapit sas damabagan upari sopanal, sa buhit ranate Jima ča noče alingate apa sas barjan, jan ta eba sunat jao Dela. Ča na sarbe ati nane.

But when James Dillingham Young came home and reached his flat above, he was called Jim and greatly hugged by his wife, whom you already know as Della. And that is all very good.

Dela samapit sas rudun ča kšalit sas kapolasan saha čurnas čibaral.

Della finished her weeping and washed her cheeks with a cloth of powder.

Sa stahit prak gabakšal ča ikšit kino dusare marjaran, ja bokit upari dusare kaštabital antar dusare anganal.

She stood by the window and looked wearily at a grey cat walking on a grey fence in a grey yard.

Prahara buhut prohutsaba, ča sam buhit kebala eka dolara ča aštadašsapta hatilasa Jimas prabartam.

Tomorrow would be Christmas, and she had only one dollar and eighty-seven cents for Jim's present.

Bahe ebotasan sa sančit sarbe hatilan, jan sa šakit, ča na buhit karjapala. Dubadaša dolarasa antar saptahal ne bokat dure. Bjajasa buhit nočjare apa sas rehun. Sasa nitjo nočjare.

For many months she had saved every penny she could, and this was the result. Twenty dollars a week does not go far. The expenses were greater than her counting. They are always greater.

Kebala eka dolara ča aštadašsapta hatilasa, krihet prabartan Jimam. Sas Jimam.

Only one dollar and eighty-seven cents to buy a present for Jim. For her Jim.

Bahe harše kšanasan sa bjajit, mananto kinči nanan Jimam.

Many happy hours she had spent, thinking of something good for Jim.

Kinči nane, birale ča šude: kinči alapo arhte, jat Jima nan darut.

Something fine, rare and pure: something a little worthy of being kept by Jim.

Antar koštal, antara duba gabakšasal, buhit dirge darpana. Mešak ta drešit dirgan darpanan antar damabagal, ja ašta dolarasa antar saptahal. Ati tane ča ati šigre manuša, jadi sa ikšat sabas bimban šigro, dirge tane baga pašat bagal, šakat labet prajah šuden čitaran sabas rupas. Dela, tane gena, šikšit na kalan.

In the room, between two windows, was a long mirror. Perhaps you have seen a long mirror in a flat of eight dollars a week. A very thin and very quick person, if he watches his reflection quickly, one long thin strip after another, can get a fairly exact picture of his form. Della, a slender woman, had learned that art.

Kšano sa bartit apa gabakšan ča stahit prak darpanal. Sas akšasa nakšit, kintu sas anana hahit sas barnan antar dubadaša kšanilkasal.

Suddenly she turned from the window and stood before the mirror. Her eyes shone, but her face lost its colour within twenty seconds.

Šigro sa mučit sas kešan ča anujit nam maušet purno.

Quickly she let her hair go and let it fall to its full length.

Buhit duba hobasa antar Jungas damal, apa jasan sasa duba garbe: Jimas hirane uešmika, ja buhit sas iotas ča sas iotamoras, ča Delas keša.

There were two things in the house of the Youngs of which the two were proud: Jim's gold watch, which had been his father's and his grandfather's, and Della's hair.

Ene Šebas genaraja basit antar agame damabagal, Dela anujit sas kešam kinči aharal eišet apa gabakšan, šuškapet nan, kebala hrasapet genarajas bušanasan ča prabartasan.

Had the Queen of Sheba lived in the next flat, Della would have let her hair hang out of the window some day to dry it, only to lessen the queen's jewels and gifts.

Ene Solomona raja buhit damadasa, saha sarbe sas nidasal antar adaskoštal, Jima grahit sas uešmikan apa čibarakošan sarbe sopal, jada sa bokit prak sal, kebala drešet, kuo raja činat sabas mortan apa asujin.

Had King Solomon been the caretaker, with all his treasures in the basement, Jim would have taken his watch from his pocket every time he went past him, only to see how the king plucked at his beard from envy.

Nao Delas sudare keša maušit pari sal, nakšanto jao babare udaras maušu. Na prapit adas sas gonal ča šopit sam jao čibara.

So Della's beautiful hair fell about her, shining like a fall of brown water. It reached below her knee and became like a garment for her.

Tada sa nan punar bandit šigro ča saha bihil. Eka sopal sa stahit maune, kuitman duba ašarasa maušit upari purane rohite astaral.

Then she bound it up again quickly and with fear. Once she stood silent, while two tears fell on the old red carpet.

Sa paridit sas purane babare štenan ča sas purane babare kloman. Saha bartante adasčibaral ča saha nakše akšasal sa tjajit daman ča bokit ničo prati ratjan.

She put on her old brown jacket and her old brown hat. With a whirling skirt and shining eyes she left the house and went down to the street.

Nabana, kubana sa nirudit, sanketa šačit: Soprania. Sarbe prakaras kešas hobasa.

There, where she stopped, the sign said: Sofronie. Hair goods of all kinds.

Dela dabit upari eka sopanal ča stahit, nipanto.

Della ran up one flight of stairs and stood, panting.

Soprania buhit noče, ati šukle ča šite, ča sa ne onahit jao sas rana.

Sofronie was large, too white and cold, and she did not look like her name.

Ku ta krihut mas kešan? parkit Dela.

"Will you buy my hair?" asked Della.

Ma krihat kešan, šačit Soprania. Mučaj tas kloman ča anujaj mam drešet nan.

"I buy hair," said Sofronie. "Take off your hat and let me see it."

Babare maušu mučit saban ničo. Dubadaša dolarasa, šačit Soprania, tulanto nan saha šikšte hastal.

The brown fall let itself down. "Twenty dollars," said Sofronie, lifting it with a practised hand.

Dahaj mam nan šigro, šačit Dela.

"Give it to me quickly," said Della.

Ča tada duba kšanasa bokit upari haršis pakšasal. Bismaraj mišarte upaman. Sa išit antar sarbe bikrihabanasal Jimas prabartan.

And then two hours went by on the wings of joy. Forget the mixed metaphor. She searched in all the shops for Jim's present.

Antimo sa nan bindit. Na buhit karte kebala Jimam. Hakua sadriše ne buhit antar itare bikrihabanasal, ča sa uonit sarban.

At last she found it. It was made for Jim alone. Nothing like it was in the other shops, and she had opened them all.

Na buhit platinas šrinkala uešmikam, sarale ča šude, ja šačit sas hatin apa sas drabjan, ne apa bušanasan, jao sarbe nane hobasa hapat karet.

It was a platinum chain for a watch, plain and pure, which told its value by its substance, not by ornament, as all good things must do.

Na buhit arhte Uešmikam. Kuna sa nan drešit, sa sunit, jat na hapat buhet Jimas. Na buhit jao sa: šante ča noče hatis. Ka šaču buhit sate apa uban.

It was worthy of The Watch. When she saw it, she knew that it must be Jim's. It was like him: quiet and of great value. That saying was true of both.

Dubadašeka dolarasan sasa grahit apa san, ča sa čepit damal saha aštadašsapta hatilasal.

Twenty-one dollars they took from her, and she hurried home with eighty-seven cents.

Saha na šrinkalal upari sas uešmikal Jima šakut ikšet kšanan prak sarbe manušasal. Uešmika buhit noče, kintu sa kadači nan drešit gupto, če sa jujit purane čarmabandan antar šrinkalas stanal.

With that chain on his watch Jim could look at the time in front of everyone. The watch was great, but he sometimes looked at it secretly, because he used an old leather strap in the chain's place.

Kuna Dela prapit daman, sas harši alapo bartit prati manin ča saudanin.

When Della reached home, her joy turned a little towards sense and care.

Sa grahit sas kuntalamikan, nakšapit bašpan ča arabit šraman: nabapet nan, kua daji ča meju karit.

She took her curling iron, lit the gas and began the work: to repair what kindness and love had done.

Na nitjo noče šrama, mas mitrasa, ati noče šrama.

That is always a great work, my friends, a very great work.

Antar čaturadaša kšanilasal sas šira buhit purne kuje kuntalasal, jasa karit san onahet jao šikšatara, ja palajit apa šikšabanan.

Within forty minutes her head was full of little curls, which made her look like a student who had run away from school.

Sa ikšit saban antar darpanal dirgo, saudano ča gambiro.

She looked at herself in the mirror long, carefully and seriously.

Jadi Jima man ne marapat, sa šačit sabam, prak dube drešul, sa šačut, jat ma onahat jao Konei Islandas gahakanja. Kintu kua ma šakit karet, o, kua ma šakit karet saha eka dolaral ča aštadašsapta hatilasal?

"If Jim does not kill me," she said to herself, "before a second look, he will say that I look like a Coney Island chorus girl. But what could I do, oh, what could I do with one dollar and eighty-seven cents?"

Kšanal sapta kamapahu buhit sidte ča kataha stahit upari ušne pačmikal, sidte pačet mansas bagasan.

At seven o'clock the coffee was ready and the pan stood on the hot stove, ready to cook the pieces of meat.

Jima hakuna ne bilamit. Dela darit šrinkalan antar sas hastal ča sadit upari palakas konal, antike prati rohan, jan sa nitjo jujit.

Jim was never late. Della held the chain in her hand and sat on the corner of the table, near the door that he always used.

Tada sa sotamit sas padasas šabdan ničo upari eke sopanal, ča sa šopit šukle eka kšanilkam.

Then she heard the sound of his feet below on the first stair, and she turned white for one second.

Sam buhit karja: karet kuje maune prartusan apa sarale ahare hobasan. Ča aduna sa jalpit: Parko, deba, karaj san manet, jat ma adunapi sudare.

She had a habit: to make little silent prayers about simple everyday things. And now she whispered: "Please, god, make him think that I am still beautiful."

Roha uonit, Jima bišit ča štamit nan. Sa onahit tane ča ati gambire. Duhake nara, sam buhit kebala dubadašduba barašasa, ča sam eba buhit kutumba. Sam hapit nabe čibaramora, ča sam ne buhit hastačibarasa.

The door opened, Jim came in and closed it. He looked thin and very serious. Poor man, he was only twenty-two years old, and he already had a family. He needed a new overcoat, and he had no gloves.

Jima nirudit antar rohal ča stahit maune jao uhora, ja šolamat kagan. Sas akšasa buhit upari Delal, ča antar sasal buhit kinči, jan sa ne šakit ošet, ča na san bihapit.

Jim stopped in the doorway and stood silent like a dog that smells a bird. His eyes were on Della, and in them was something she could not read, and it frightened her.

Na ne buhit krodi, ne bismaja, ne hasamati, ne bihi, ne hakua apa tire manasan, jam sa buhit sidte.

It was not anger, nor surprise, nor disapproval, nor fear, nor any of those thoughts for which she was ready.

Sa kebala ikšit san saha na bičite ananal.

He only watched her with that strange face.

Dela maušit apa palakan ča bokit prati san.

Della came down from the table and went to him.

Jima, prije, sa krandit, ne ikšaj man nao. Ma čidit ča bikrihit mas kešan, če ma ne šakit baset tiras prohutsaban bina prabartal tam. Na punar bardut. Ta ne krodut, ku ne? Ma hapit karet nan. Mas keša bardat ati šigro. Šačaj Nane prohutsaba, Jima, ča masa buhut harše. Ta ne sunat, kua sudare prabarta mam tam.

"Jim, darling," she cried, "don't look at me so. I cut and sold my hair, because I could not live through Christmas without a present for you. It will grow again. You won't be angry, will you? I had to do it. My hair grows very fast. Say Good Christmas, Jim, and we shall be happy. You don't know what a beautiful present I have for you."

Ta čidit tas kešan? parkit Jima duškaro, jao sa adunapi ne prapit na satin pašat noče manas šramal.

"You cut your hair?" asked Jim with difficulty, as if he had not yet reached that truth after great work of the mind.

Ma nan čidit ča bikrihit, šačit Dela. Ku ta man ne api nao ručat? Ma ma, api bina mas kešal, ku ne?

"I cut it and sold it," said Della. "Do you not like me as well? I am I, even without my hair, am I not?"

Jima ikšit pari koštal saha parkul.

Jim looked around the room with a question.

Ta šačat, jat tas keša bokit? sa šačit, jao saha mudil.

"You say that your hair is gone?" he said, as if with foolishness.

Ne išaj nan, šačit Dela. Na bikrihte, ma tam šačat, bikrihte ča bokte. Kahara prohutsabas saja, kumara. Buhaj nane mam, če na bokit tam. Mešak mas širas kešasa buhit rehate, sa jogit saha kšane gambire maduril, kintu hakutara hakuna ne šakit rehet mas mejun prati tan. Ku ma stahapat mansas bagasan upari pačmikal, Jima?

"Don't look for it," said Della. "It is sold, I tell you, sold and gone. Today is Christmas Eve, boy. Be good to me, because it went for you. Perhaps the hairs of my head were counted," she added with sudden serious sweetness, "but nobody could ever count my love for you. Shall I put the pieces of meat on the stove, Jim?"

Jima jagarit apa sas maunan ča alingit sas Delan.

Jim woke from his silence and embraced his Della.

Daša kšanilkasan masa ikšut saudano kinči itare hoban antar itare dišal. Ašta dolarasa antar saptahal ba eka prajuta antar barašal: kua bibini? Rehapanda ba prane manuša dahut duhe utaran. Pranasa barit noče hatis prabartasan, kintu na prabarta ne buhit antar sasal. Ka tame šaču buhut nakšapte pašat uešal.

For ten seconds let us look carefully at some other thing in another direction. Eight dollars a week or a million a year: what is the difference? A mathematician or a clever man would give the wrong answer. The magi brought gifts of great value, but that gift was not among them. This dark saying will be lit up at a later time.

Jima grahit beštan apa sas čibarakošan ča kšipit nan upari palakal.

Jim took a package from his pocket and threw it on the table.

Ne karaj došan apa man, Dela, sa šačit. Ma ne manat, jat kešas čidu, ba mortas čidu, ba širas kšalu šakat karet man tam alapjaro mejet. Kintu jadi ta uonat na beštan, ta drešut, kusa ma buhit nao antar arabul.

"Don't make a mistake about me, Della," he said. "I do not think that a haircut, or a shave, or a washing of the head can make me love you less. But if you open that package, you will see why I was so at the beginning."

Šukle ča šigre angulasa bidarit tantan ča likaparnan. Ča tada haršis kranda; ča tada, duhako, šigre bartu prati ašarasan ča rudun, ča damabagas suama hapit karet sarban, jat sa šantapat san.

White and quick fingers tore the string and the paper. And then a cry of joy; and then, alas, a quick turn to tears and weeping, and the lord of the flat had to do everything to calm her.

Če nabana šajit Kankatasa: kankatasas purne sanga sas širam, jasan Dela dirge ueša ikšit saha mejul antar Broadbais bikrihabanas gabakšal.

For there lay The Combs: a whole set of combs for her head, which Della had long looked at with love in a shop window on Broadway.

Sudare kankatasa, apa šude kurmas šankan, saha bušanasal antar sasas simal, šudo na barnas, ja sas bokte kešam buhit.

Beautiful combs, of pure tortoise shell, with jewels on their rims, exactly of the colour that her vanished hair had.

Sasa buhit hasulabe, ča sas harda dirge ueša sasan ušit bina ašansil. Ča aduna sasa buhit sas, kintu keša, ja hapit paridet sasan, bokit.

They were expensive, and her heart had long wanted them without hope. And now they were hers, but the hair that should have worn them was gone.

Kintu sa alingit sasan prati sas bakšan ča antimo šakit ikšet učo saha tame akšasal ča smihul ča šačet: Mas keša bardat ati šigro, Jima!

But she hugged them to her chest and at last could look upward with dim eyes and a smile and say: "My hair grows very fast, Jim!"

Ča tada Dela kurdit jao rokte marjara ča krandit: O, o!

And then Della leaped up like a singed cat and cried: "Oh, oh!"

Jima adunapi ne drešit sas sudare prabartan. Sa dahit nan sam ušanto, upari sas uonte hastal. Na mande noče hatis loha onahit nakšet saha sas haršis nakšul.

Jim had not yet seen his beautiful present. She gave it to him eagerly, on her open hand. The dull metal of great value seemed to shine with the shining of her joy.

Ku na ne adbute, Jima? Ma išit tiras sarbe puran nan bindet. Aduna ta haput ikšet kšanan šata sopasan antar aharal. Dahaj mam tas uešmikan. Ma ušat drešet, kuo na onahat upari nal.

"Is it not wonderful, Jim? I searched through the whole town to find it. Now you will have to look at the time a hundred times a day. Give me your watch. I want to see how it looks on it."

Jima ne karit nao. Sa maušit upari dirgasadbanal, stahapit sas hastasan adas sas širal ča smihit.

Jim did not do so. He dropped onto the couch, put his hands under his head and smiled.

Dela, sa šačit, masa stahapaj masas prohutsabas prabartasan kutrači ča daraj sasan kinči uešan. Sasa ati nane jujet aduna. Ma bikrihit uešmikan labet hatan tas kankatasam. Ča aduna stahapaj mansas bagasan upari pačmikal.

"Della," he said, "let us put our Christmas presents away somewhere and keep them a while. They are too good to use now. I sold the watch to get the money for your combs. And now put the pieces of meat on the stove."

Pranasa, jao ta sunat, buhit prane manušasa, ati prane manušasa, jasa barit prabartasan šišam antar umapataral. Sasa nabakarit prohutsabas prabartasas kalan. Prane buhanto, sasa niščito dahit prane prabartasan, mešak saha adikal sasan bartet, jadi duba prabartasa buhit same.

The magi, as you know, were wise men, very wise men, who brought gifts to the child in the manger. They invented the art of Christmas presents. Being wise, they certainly gave wise gifts, perhaps with the right to change them if two gifts were the same.

Ča kabana ma tam šačit mudo šante katan apa duba mude šerasan antar damabagal, jasa hakuna ne prano jagnit eka itaram sabas damas nanmore nidasan. Kintu antime šaču kal ahares pranasam: apa sarban, jasa dahat prabartasan, ka duba buhit pranjare. Apa sarban, jasa dahat ča labat prabartasan, manušasa jao sasa pranjare. Sarbatra sasa pranjare. Sasa pranasa.

And here I have foolishly told you the quiet story of two foolish children in a flat, who most unwisely sacrificed for each other the greatest treasures of their house. But a last word to the wise of this day: of all who give gifts, these two were the wisest. Of all who give and receive gifts, people like them are the wisest. Everywhere they are the wisest. They are the magi.

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Karaj nao punar, prije Lusilija: mučaj saban sabam, sančaj ča rakšaj tas uešan, jan kuitman kal aharal manušasa apa tan grahit, ba čurit, ba ja kebala palajit apa tas hastasan.

Do so again, dear Lucilius: free yourself for yourself, gather and keep your time, which until this day people took from you, or stole, or which simply slipped away from your hands.

Šradahaj mas šačun: kinči kšanasan manušasa apa masan bidarat, kinči mando bokat, ča itare palajat dure apa masan. Kintu nanmore laje hahu gamat apa hasaudanin.

Believe my words: some moments people tear from us, some go away slowly, and others slip far from us. But the most shameful loss comes from carelessness.

Ča jadi ta ikšat saudano, ta drešut: noče baga masas basis bokat, kuitman masa karat duhen; nočjare baga, kuitman masa ne karat hakuan; ča sarbe, kuitman masa karat nan, kua ne prati lakšjan.

And if you look carefully, you will see: a great part of our life goes while we do ill; a greater part while we do nothing; and the whole while we do what is not towards a goal.

Kutaran ta šakat mam drešapet, ja manat sas uešan noče hatis, ja rehat sarbe ahares hatin, ja budat, jat sa marat ahare?

Whom can you show me who counts his time as of great value, who reckons the worth of each day, who understands that he dies daily?

Če masa karat došan, kuna masa purbamanat martun: noče baga martus eba bokit. Barašasa, jasa pašat masal, antar martus hastasal.

For we make a mistake when we expect death: a great part of death has already gone. The years that are behind us are in death's hands.

Tasmat, Lusilija, karaj nao, jao ta mam likat: daraj sarbe kšanan antar tas hastal. Grahaj kaharas karjan, ča ta ne haput pratikšet praharan nao bahe. Kuitman masa bilamat, basi dabat.

Therefore, Lucilius, do as you write to me: hold every hour in your hand. Take hold of today's task, and you will not need to wait for tomorrow so much. While we delay, life runs.

Hakua ne mas, Lusilija, sabel uešan. Prakriti dahit masam kebala eka hoban, nao šigre ča šlakše, jat sarbe manušasa šakat nan apa masan grahet.

Nothing is ours, Lucilius, except time. Nature gave us only one thing, so quick and so smooth that any people can take it from us.

Kua mude manušasa! Sasa rehat sulabe ča ne jujte hobasan, jasan sasa šakat punar labet; kintu sasa hakuna ne manat saban antar arnal, kuna sasa labat uešan. Ča ueša na eka arnalabu, jan api danante labtara ne šakat punar dahet.

What foolish people! They reckon the cheap and useless things, which they can get again; but they never think themselves in debt when they receive time. And time is the one loan which even a thankful receiver cannot give back.

Mešak ta ušat sunet, kuo ma sabam karat, ja tam šačat nao mučo. Ma satšačat spašto: mas bjajasa ča mas hatalabu same, jao antar nas damal, ja dahat saudano ča bahe.

Perhaps you want to know how I do to myself, who speak to you so freely. I confess plainly: my expenses and my income are equal, as in the house of one who gives carefully and much.

Ma ne šakat sabam stabet, jat ma hakuan ne hahat; kintu ma šakat tam šačet, kuan ma hahat, ča karanan ča prakaran. Ma šakat tam šačet, kusa ma hadje.

I cannot praise myself that I lose nothing; but I can tell you what I lose, and the cause and the manner. I can tell you why I am poor.

Kintu mas stiti sadriše bahe manušasas stitim, jasa šopit hadje bina sabas došal: sarbe sasan kohat, kintu hakutara ne gamat sasan trahet.

But my condition is like the condition of many people who became poor without their own fault: everyone forgives them, but nobody comes to rescue them.

Kua tada? Ka. Ma ne manat manušan hadje, jadi alape, ja čohat, sam alam. Kintu ma tam mantat rakšet nan, kua sato tas; ča ta ne šakat arabet ati purbo.

What then? This. I do not consider a person poor, if the little that remains is enough for him. But I advise you to keep what is truly yours; and you cannot begin too early.

Če, jao masas purane janatarasa šradahit, ati bilambo rakšet, kuna ta prapat balotas talan. Apa nan, kua čohat antar talal, matara alape ča guni duhe.

For, as our old forefathers believed, it is too late to save when you reach the bottom of the jar. Of that which remains at the bottom, the amount is small and the quality bad.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Apa tas likasan ma budat, jat ta karat nano. Ta čohat antar eka stanal ča basat saha sabal. Na eke sanketa krame manis.

From your letters I understand that you do well. You stay in one place and live with yourself. That is the first sign of an ordered mind.

Kintu ikšaj, jat bahe čomasa ča bahe liktarasa ne karat tan bibine manušan. Ja basat sarbatra, sa ne basat hakubana.

But see that many books and many writers do not make you a different person. He who lives everywhere lives nowhere.

Nao api antar ošul. Ja dabat tiras bahe liktarasan, sam buhat sunte manušasa, ne mitrasa.

So too in reading. He who runs through many writers has acquaintances, not friends.

Uma ne pušat šariran, jadi na tjajat kukšan sapadi. Brana ne talčat, jadi ta bartat aušadan sarbe aharal. Udbida ne bardat, jadi ta nan bartat apa eka stanan prati itaran.

Food does not nourish the body if it leaves the stomach at once. A wound does not heal if you change the medicine every day. A plant does not grow if you move it from one place to another.

Hakua ne nao bale, jat na upkarat, kuna na nitjo čalat.

Nothing is so strong that it helps while it is always moving.

Tasmat ošaj kinči prane liktarasan, ča sarbe aharal grahaj eka manan ča daraj nan antar tas hardal.

Therefore read a few wise writers, and every day take one thought and hold it in your heart.

Ma api karat nao. Ma ošat api masas birodatarasan ča grahat apa sasan nan, kua nane. Ma ne palajtara; ma ikšatara antar itaras dešal.

I do this too. I read even my opponents and take from them what is good. I am not a deserter; I am a scout in another's country.

Kahara ma tam dahat kan manan. Harše hadji buhat noče adji.

Today I give you this thought. Glad poverty is great wealth.

Ja ne harše saha sas bagal, sa hadje, api jadi sam bahe. Če hadji ne antar alapil, kintu antar ušil bahjare.

He who is not glad with his part is poor, even if he has much. For poverty is not in having little, but in wanting more.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta prešit mam likan tiras manušan, jan ta ranit mitra, ča tada ta likit, jat ma ne šačat sam sarban apa tas karjasan. Antar same likal ta ranat san mitra ča ne mitra.

You sent me a letter through a person whom you called a friend, and then you wrote that I should not tell him everything about your affairs. In the same letter you call him a friend and not a friend.

Jadi ta manat manušan mitra, ča ta ne šradahat sam jao sabam, ta karat noče došan.

If you consider a person a friend, and you do not trust him as you trust yourself, you make a great mistake.

Nirnajaj purbo, tada mejaj. Bahe manušasa mejat purbo ča nirnajat pašat nal; na hašude krama.

Judge first, then love. Many people love first and judge after; that is the wrong order.

Šačaj saha tas mitral apa sarbe hobasan jao saha sabal. Jadi ta manat san satšače, ta karat san satšače.

Speak with your friend about everything as with yourself. If you think him honest, you make him honest.

Kinči manušasa šačat sarban prati hasuntarasan; itare ne šradahat hakutaran. Eke karat došan saha daje hardal, dube saha rakšte hardal; kintu duba karat došan.

Some people tell everything to strangers; others trust nobody. The first make the mistake with a kind heart, the second with a safe heart; but both make a mistake.

Nao api antar karjal. Nitje čalu ne šrama; na kebala bihante manis dabu.

So too in work. Constant motion is not industry; it is only the running of a hunted mind.

Ča nitje bišramu ne šanti; na mauni bina manil.

And constant rest is not peace; it is silence without a mind.

Ikšaj prakritin. Sa karit aharan ča kšapan, eka karjam, itara bišramam. Nao api tas basim hapat buhet ube.

Look at nature. It made day and night, one for work, the other for rest. So your life too must hold both.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Karaj nao punar ča karaj nan šigro. Ta bedut haršin, kuna ta nanapat tas manin ča karat nan šante saha sabal.

Do so again and do it quickly. You will feel joy when you better your mind and make it at peace with itself.

Tjajet kumaras uešan nane, kintu duhjare čohet kumara antar purane šariral. Masam purane barašasas adika ča kumaras mudi.

To leave the time of boyhood is good, but it is worse to stay a boy in an old body. We have the authority of old years and the foolishness of a boy.

Šikšapaj saban ne bihet martun. Martu gamat ča bokat. Na buhut bihte hoba, jadi na šakit čohet saha tal.

Teach yourself not to fear death. Death comes and goes. It would be a thing to be feared if it could stay with you.

Bahe manušasa basat antara duba bihisal. Sasa bihat martun ča bihat basin. Nao sasa ne basat ča ne marat nano.

Many people live between two fears. They fear death and they fear life. So they neither live nor die well.

Ikšaj. Sarbe aharal ta bokat prati martun. Apa tas janus aharan ta bokat nabana.

Look. Every day you go towards death. From the day of your birth you go there.

Ja ne darat sas basin noče hatis, sa suama apa tas basin. Tasmat hadje manuša šakat marapet rajan.

He who does not hold his own life of great value is master over your life. Therefore a poor man can kill a king.

Manaj apa martun sarbe aharal, ča tada hakua ne buhut tam ati duhe.

Think about death every day, and then nothing will be very bad for you.

Prakriti ušat alapen. Ja karit nane samatin saha hadjil, sa adje.

Nature wants little. He who has made a good agreement with poverty is rich.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma ne kebala tam mantat karet nao. Ma tam prartat karet nao.

I do not only advise you to do so. I beg you to do so.

Kintu ne karaj saban drešte apa itare manušasan. Antar tas hardal buhaj bibine apa sarban; bahiro buhaj jao sarbe.

But do not make yourself seen by other people. Inside your heart be different from all; outside be like everyone.

Ne paridaj maline čibaran, ne čidaj tas kešan bičito, ne umaj kebala oikan prati drešapun. Nao manušasa ne manut nano apa tas prajatun.

Do not wear dirty clothes, do not cut your hair strangely, do not eat only bread for show. Then people will not think well of your effort.

Masas basi buhaj nanjare apa manušadinas basin, ne birudante nan.

Let our life be better than the people's life, not opposing it.

Basaj anusara prakritis. Kintu pidapet tas šariran ne anusara prakritis. Bidja ušat sarale basin, ne duhakun.

Live according to nature. But to hurt your body is not according to nature. Knowledge wants a plain life, not suffering.

Ča aduna grahaj kan manan. Nirudaj ašanset, ča ta nirudut bihet.

And now take this thought. Stop hoping, and you will stop fearing.

Ašansi ča bihi bokat ekatra. Ube gamat apa same karanan. Masas mana ne antar kaharal, kintu antar gamantuešal.

Hope and fear go together. Both come from the same cause. Our mind is not in today, but in the future.

Marga bihat kebala nan, kua sa drešat. Manuša bihat api nan, kua buhut.

An animal fears only what it sees. A person fears also what will be.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma bedat, Lusilija, jat ma ne kebala šopat nanjare, kintu šopat itare manuša. Ča na eba sanketa nanapus, jat ma drešat mas došasan, jasan ma purbo ne drešit.

I feel, Lucilius, that I am not only becoming better, but becoming another person. And it is already a sign of improvement that I see my faults, which I did not see before.

Ma ušat dahet tam sarban, kua ma šikšat. Hakua mam ne ručut, api nanmore hoba, jadi ma hapat daret sas sunin kebala mam.

I want to give you everything that I learn. Nothing would please me, not even the best thing, if I had to keep the knowledge of it only for myself.

Bidja bardat, kuna masa nan dahat itaram. Tasmat ma tam prešat čomasan ča likat kan likasan.

Knowledge grows when we give it to another. Therefore I send you books and write these letters.

Kintu čomasa ne alam. Pata dirge, jadi manuša uahat nijamasan; hrase ča nane, jadi sa uahat rupan. Kleanta ne šikšit apa Senonas šačusan kebala. Sa basit saha sal ča drešit san.

But books are not enough. The road is long if a person follows rules; short and good if he follows a pattern. Cleanthes did not learn from Zeno's speech alone. He lived with him and watched him.

Kahara ma tam dahat Hekatonas manan. Kua nanapun ma karit? Ma arabit buhet mas nije mitra.

Today I give you Hecato's thought. What improvement have I made? I have begun to be my own friend.

Ja mitra sabam, sa mitra sarbe manušasam.

He who is a friend to himself is a friend to all people.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat, kuan ma nanmoro nibarat. Manušadinan. Ma adunapi ne nao bale, jat ma šakat bišet nan ča nibartet same.

You ask what I avoid most. The crowd. I am not yet so strong that I can enter it and come back the same.

Jao roge manuša, ja dirge ueša buhit habale, ne šakat tjajet daman bina rogul punar, nao masas mana, kuna na prapat harogin.

As a sick person, who has long been weak, cannot leave the house without falling ill again, so is our mind while it is reaching health.

Nočjare manušadina, nočjare sankata. Hakua ne karat mas gunin nao duhe, jao sadet antar drešapul.

The greater the crowd, the greater the danger. Nothing makes our character so bad as sitting at a show.

Ma bokit prati kridun mananto drešet hasun, ča ma drešit raktan. Antar madjaharal sasa marapit manušasan prak manušadinal, ča manušadina krandit haršo.

I went to the games thinking to see a joke, and I saw blood. At midday they killed people before the crowd, and the crowd shouted with joy.

Ma nibartit damal duhjare manuša, krurjare ča bahjare ušante.

I came home a worse person, more cruel and wanting more.

Doša gamat apa samantasan. Jadi ta basat saha adjel, ta ušut adjin; jadi saha nindantel, ta nindut api.

Fault comes from neighbours. If you live with a rich person, you will want wealth; if with one who criticises, you will criticise too.

Tasmat basaj saha nasal, jasa karat tan nanjare manuša, ča tjajaj nasan, jasa ne šakat tan budet.

Therefore live with those who make you a better person, and leave those who cannot understand you.

Demokrita šačit: eka manuša mam jao manušadina, ča manušadina jao eka manuša.

Democritus said: one person is to me as a crowd, and a crowd as one person.

Ne drešapaj tas gunin bahiro. Sasa hapat ikšet antar sabal.

Do not show your good qualities outside. They must look inside themselves.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta šačat mam tjajet manušadinan ča baset antar guptil, ča tada ta parkat, kuo na upkarat manušasan.

You say that I have left the crowd and live in hiding, and then you ask how that helps people.

Ma ne bjajat eka aharan bina šramal. Ma grahat api kšapas bagan šikšum.

I do not spend one day without work. I take even a part of the night for learning.

Ma tjajit manušadinan ča api mas nije karjasan, jat ma likut agame santatisam. Ma likat sasam, ne kaharas manušasam.

I left the crowd and my own affairs too, so that I may write for the generations to come. I write for them, not for today's people.

Ma bindit aušadan mas branasam. Sasa ne purno talčte, kintu sasa nirudit bardet.

I found medicine for my wounds. They are not wholly healed, but they have stopped growing.

Ne grahaj bagjas prabartasan jao nane hobasan. Sasa onahat jao prabartasa ča buhat jao bandasa.

Do not take fortune's gifts as good things. They look like gifts and are bonds.

Prakriti ušat alapen. Oikan, udaran, čibaran adas batal. Hakua sabel manin ne arhat bismajan.

Nature wants little. Bread, water, a cloak against the wind. Nothing except the mind deserves wonder.

Epikura šačit: jadi ta ušat sate mučin, buhaj bidjas dasa.

Epicurus said: if you want true freedom, be the slave of knowledge.

Ča nan, kua bagja dahat, sa šakat punar grahet.

And what fortune gives, it can take again.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat, ku prane manuša hapat mitrasan, jadi sam alam sabam.

You ask whether a wise person needs friends, if he is enough for himself.

Sam alam sabam. Kintu sa ušat mitrasan. Ne nao, jat sa ne šakat baset bina sasal, kintu nao, jat sa ne ušat baset bina sasal.

He is enough for himself. But he wants friends. Not because he cannot live without them, but because he does not want to live without them.

Prane manuša bedat pidan jao sarbe manušasa, kintu sa jihat nan. Sa ne bina hardal; sa kebala ne dasa sas hardas.

A wise person feels pain like everybody, but he wins over it. He is not without a heart; he is only not the slave of his heart.

Mitran bindet sukjare, mitran daret duškarjare. Ja ušat mejun, sa hapat mejet.

To find a friend is easier, to keep a friend is harder. He who wants love must love.

Ja mitrapat itaran kebala sas upkarum, sam ne mitra, kintu bikrihu. Nao mitri čohat, kuitman upkaru čohat, ča bokat saha nal.

He who befriends another only for his help has not a friend but a purchase. Such a friendship stays while the help stays, and goes with it.

Ma ušat mitran, jat mam buhut nasa, prati jan ma marut, ča saha jal ma bokut prati bidešan.

I want a friend so that I have one for whom I would die, and with whom I would go into a foreign land.

Kua prane manušam hape? Bahe hobasa sas šariram, hakua sas manim.

What does a wise person need? Many things for his body, nothing for his mind.

Ča jadi sarbe san tjajat, sa nibartat prati saban ča basat saha sabal.

And if everyone leaves him, he goes back into himself and lives with himself.

Kuna judatarasa grahit Stilbonas puran ča sa tjajit nan bina kutumbal ča bina damal, manuša parkit san apa sas hahun. Sa utarit: sarbe mas hobasa saha mal.

When soldiers took Stilbo's town and he left it without family and without a house, a person asked him about his loss. He answered: all my things are with me.

Ja ne manat nan, kua sam, noče adjin, sa duhake, api jadi sa suama apa sarbe bubanan.

He who does not consider what he has to be great wealth is unhappy, even if he is master of the whole world.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Purbo ma šačit tam nibaret manušadinan ča kinči manušasan. Aduna ma šačat tam nibaret api eka manušan, ča ma tjajat tan saha tal.

Before I told you to avoid the crowd and a few people. Now I say to avoid even one person, and I leave you with yourself.

Krata drešit jubanan, ja bokit ekako, ča parkit san, kua sa karat nabana. Jubana utarit, jat sa šačat saha sabal. Krata šačit: buhaj saudane, ta šačat saha duhe manušal.

Crates saw a young man walking alone, and asked him what he was doing there. The young man answered that he was speaking with himself. Crates said: be careful, you are speaking with a bad person.

Mude manušan ne tjajaj ekako. Antar maunil sa manat apa duhe karjasan.

Do not leave a foolish person alone. In the silence he thinks about bad deeds.

Kintu tam ma tjajat saha tal haršo. Ma ne sunat manušan, saha jal ma ušut tan baset bahjaro.

But you I leave with yourself gladly. I know no person with whom I would want you to live more.

Prartaj kebala nane manim ča harogim, purbo manas, tada šariras.

Pray only for a good mind and for health, first of the mind, then of the body.

Atenodora šačit: ta muče apa sarbe ušisan, kuna ta prartat ne hakuan, kua ta ne šakat prartet prakašo.

Athenodorus said: you are free from all desires when you pray for nothing that you cannot pray for openly.

Basaj antar manušasal, jao deba tan drešat. Šačaj saha debal, jao manušasa sotamat.

Live among people as if a god sees you. Speak with a god as if people are listening.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Tas jubane mitra šinit man, ča ma budit apa san bahen antar eka kšanal. Kuna sa arabit šačet, sas anana rohitit.

Your young friend visited me, and I understood much about him in one moment. When he began to speak, his face blushed.

Rohitu ne doša manis. Na prakritis karja. Šikšu šakat hrasapet nan, kintu ne binašapet.

A blush is not a fault of the mind. It is nature's work. Learning can lessen it, but not destroy it.

Api purane šačatarasa, jasa stahit prak manušadinal šata sopasan, bedat sabedan ča kampun antar sasas hastasal. Šikšu ča ueša ne grahat nan.

Even old speakers, who have stood before a crowd a hundred times, feel sweat and trembling in their hands. Learning and time do not take it away.

Rakta gamat prati ananan, ča hakua nijama ne šakat nan nirudet. Bidja ne šasat šariras karjasan.

The blood comes to the face, and no rule can stop it. Knowledge does not govern the body's doings.

Tasmat ne lajaj apa nan, kua prakriti karat. Lajaj kebala apa nan, kua ta karat.

Therefore do not be ashamed of what nature does. Be ashamed only of what you do.

Ča grahaj kan manan. Sotapaj eka nane manušan ča daraj san nitjo prak tas akšasal. Basaj nao, jao sa tan drešat.

And take this thought. Choose one good person and keep him always before your eyes. Live as if he sees you.

Jadi Katona onahat tam ati katine, sotapaj Lelion, mirdjare manušan.

If Cato seems too hard to you, choose Laelius, a softer person.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma bokit prati mas kšetaras daman ča drešit, jat sarbe purane. Dama maušat, ča šenasa antar udjanal bina parnal.

I went to my house in the fields and saw that everything is old. The house is falling, and the trees in the garden are without leaves.

Ma krodit ča parkit damadasan, kusa sa ne rakšat daman. Sa utarit, jat sa karat sarban, kua sa šakat, kintu šenasa purane.

I grew angry and asked the caretaker why he does not keep the house. He answered that he does everything he can, but the trees are old.

Ka dama purane saha mal. Ma nan čihit. Kua buhut mam, jadi mas onasa eba maušat?

This house is old together with me. I built it. What will become of me, if my own stones are already falling?

Antar rohal ma drešit purane dasan ča parkit, kutara sa. Sa šačit, jat sa Pelisio, mas kumaras mitra. Ma manit: sas dantasa maušat, sa punar kumara.

At the door I saw an old servant and asked who he was. He said that he is Felicio, the friend of my boyhood. I thought: his teeth are falling out, he is a boy again.

Kintu ma danat purane barašasam. Pala nanmore rase, kuna na eba antime. Jubani nanmore sudare, kuna na samapat.

But I thank the old years. Fruit is tastiest when it is already the last. Youth is most beautiful when it ends.

Sarbe ahara baga basis. Basi jao mandala: janu antar arabul, martu antar simal, ča ahara nanmore kuje mandala.

Every day is a part of life. Life is like a circle: birth at the beginning, death at the border, and the day the smallest circle of all.

Heraklita šačit: eka ahara same sarbe aharasam.

Heraclitus said: one day is the same as all days.

Tasmat sarbe sajal šačaj: ma basit. Ča jadi deba dahat tam api eka aharan, grahaj nan jao prabartan.

Therefore every evening say: I have lived. And if a god gives you one more day, take it as a gift.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Bagja parikšit tan, ča ta stahit. Kebala nao manuša sunat sas balin.

Fortune has tested you, and you stood. Only so does a person know his strength.

Nane judatara ne sa, ja hakuna ne maušit, kintu sa, ja maušit ča tounit punar bahjare šuro.

The good fighter is not he who never fell, but he who fell and rose again more bravely.

Kintu ma tam šačat api kan. Bahjare hobasa bihapat masan, apa jan pidapat. Masa duhakat bahjaro antar babul, apa jan antar satil.

But I tell you this too. More things frighten us than hurt us. We suffer more in imagination than in truth.

Masa ne parikšat nan, kua masan bihapat. Masa šradahat sandešan ča ne parkat, ku na sate.

We do not test what frightens us. We believe the rumour and do not ask whether it is true.

Parkaj saban. Kua aduna duhe? Bahe sopasan ta drešut, jat duhe ne antar kaharal, kintu antar gamantuešal, ča mešak na hakuna ne gamut.

Ask yourself. What is bad now? Many times you will see that the bad is not in today, but in the future, and perhaps it will never come.

Jadi ta ne sunat, kua buhut, sotapaj nanjare manan. Ašansaj, kuna ta ne šakat sunet.

If you do not know what will be, choose the better thought. Hope, when you cannot know.

Epikura šačit: mude manuša nitjo kalpat saban baset ča hakuna ne basat.

Epicurus said: the foolish person is always preparing himself to live and never lives.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Prakriti dahit masam mejun prati masas šariran, ča na nane. Kintu ja karat šariran sas suama, sam buhat bahe suamasa.

Nature gave us love for our body, and that is good. But he who makes the body his master has many masters.

Rakšaj tas šariran, kintu buhaj sidte tjajet nan, kuna darmi šačat nao.

Keep your body, but be ready to leave it when duty says so.

Masa bihat tira hobasan. Hadjin, rogan, ča duhen apa adikatarasan.

We fear three things. Poverty, sickness, and harm from those who hold power.

Antime bihi nanmore, če na gamat saha krandul ča drešapul. Bandabanasa, ajudasa, agna. Drešapu jihat nan, ja šakit kšamet pidan.

The last fear is the greatest, because it comes with shouting and display. Prisons, weapons, fire. The display defeats the one who could have borne the pain.

Prane manuša ne birudat adikataran. Sa bokat pari sal, jao nane čojatara bokat pari onasal, ča sa ne drešapat, jat sa nibarat san.

A wise person does not oppose the one in power. He goes around him, as a good boatman goes around the rocks, and he does not show that he avoids him.

Jadi tas hastasa rikte, luntatara bokat pari tal.

If your hands are empty, the robber goes past you.

Bidja šante ča karat sas nije karjan. Sa ne ušat manušadinas gaurabin.

Knowledge is quiet and does its own work. It does not want the crowd's respect.

Ča apa adjin. Ja ušat adjin nanmoro alapo, sa ramat nal nanmoro.

And about wealth. He who wants wealth least enjoys it most.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Purane manušasa likit: jadi ta haroge, na nane. Ma likat: jadi ta šikšat bidjan, na nane. Če na sate harogi.

Old people wrote: if you are healthy, that is good. I write: if you are learning knowledge, that is good. For that is true health.

Ne dahaj sarbe tas uešan tas šariram. Bahe uma ča bahe bjajama karat manin mande.

Do not give all your time to your body. Much food and much exercise make the mind slow.

Buhat hrase bjajamasa. Dabu, bartulu, kurdu. Karaj sasan ča nibartaj prati manis šraman.

There are short exercises. Running, lifting, jumping. Do them and go back to the mind's work.

Šariras bali hrasat saha barašasal. Manis bali bardat. Rakšaj nan, kua bardat saha uešal.

The body's strength lessens with the years. The mind's strength grows. Keep that which grows with time.

Mana hapat bišraman, kintu ne alasin. Ošu ča boku dahat nam nabe balin.

The mind needs rest, but not idleness. Reading and walking give it new strength.

Ja hakuna ne alam, sam hakuna ne buhut alam. Kalpaj tam siman ča nirudaj nabana.

He who is never content will never have enough. Set yourself a border and stop there.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta sunat, jat bidja hape. Kintu nočjare daret nan, kua ta eba nirnajit, apa jan karet nabe nirnajisan.

You know that knowledge is needed. But it is greater to keep what you have already decided than to make new decisions.

Parikšaj saban sarbe aharal. Ča ikšaj, ku ta nanapit tas bidjan ba kebala tas basin.

Test yourself every day. And see whether you have bettered your knowledge or only your life.

Bidja ne kridu prati manušadinan. Sa karat masas manin, kalpat masas basin, drešapat, kua masa hapat karet ča kua tjajet.

Knowledge is not a game for the crowd. It makes our mind, orders our life, shows what we must do and what to leave.

Jadi bagja darat sarban antar sas hastal, ba jadi masa muče, bidja rakšat masan antar ube sopal.

If fortune holds everything in its hand, or if we are free, knowledge guards us in both cases.

Epikura šačit: jadi ta basat anusara prakritis, ta hakuna ne buhut hadje. Jadi ta basat anusara manušasas matus, ta hakuna ne buhut adje.

Epicurus said: if you live according to nature, you will never be poor. If you live according to people's opinion, you will never be rich.

Prakritis uši sime. Hasate uši bina simal. Ja bokat anu patan, sa prapat samapun. Ja bokat bina patal, sa bokat hakuna ne samapanto.

Nature's desire has a border. False desire is without a border. He who goes along a road reaches an end. He who goes without a road goes on never finishing.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Kšipaj apa tan tas karjan ča gamaj prati pranibidjan. Ne šačaj: “Purbo ma sančut adjin, tada ma šodut.”

Throw your business away from you and come to philosophy. Do not say: “First I shall gather wealth, then I shall study.”

Bahe manušasa bilamat nao jao sarbe basis. Sasa ušat purbo adjin, kintu adji nitjo parkat punar.

Many people delay like that for a whole life. They want wealth first, but wealth always asks again.

Pranibidja ne parkat bahe hatan. Oika ča udara ne hasulabe, ča sasa alam.

Philosophy does not ask for much money. Bread and water are not expensive, and they are enough.

Hadji ne nirudat bidjan. Bahe prane manušasa buhit hadje ča harše.

Poverty does not stop knowledge. Many wise people were poor and happy.

Jadi ta ušat sunet, kuo alape hapat manušam, basaj eka aharan saha oikal ča udaral. Ta drešut: ta ne marat.

If you want to know how little a person needs, live one day with bread and water. You will see: you do not die.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Aduna sarbe pura karat utsaban. Manušasa umat ča pahat bahe, ča hakutara ne šramat.

Now the whole city keeps the festival. People eat and drink much, and nobody works.

Ma ne šačat, jat masa hapat palajet apa manušasan. Kintu antar utsabal prane manuša hapat rakšet sas mataran.

I do not say that we must flee from people. But in a festival a wise person must keep his measure.

Ma prastabat itaran: grahaj alape aharasan antar ebotal ča basaj jao hadje manuša. Umaj alape oikan, pahaj udaran, šajaj upari katine nidarbanal.

I propose something else: take a few days in the month and live like a poor person. Eat little bread, drink water, lie on a hard bed.

Tada ta parkut saban: “Ku ka na, kuan ma bihit?”

Then you will ask yourself: “Is this the thing I feared?”

Ja purbo kšamat hadjin, hanitjo ne bihat nan.

He who has borne poverty beforehand never fears it.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Tas likasa nabe ča nočjare. Ma drešat antar nasal, jat ta eba ne basat antar bahe karjal.

Your letters are new and greater. I see in them that you no longer live in much business.

Tjajaj karjan purbo; jadi ta bilamat, karja tjajat tan. Ja bilamat, hahat sas uešan.

Leave business first; if you delay, business leaves you. He who delays loses his time.

Noče karja barat noče bihin: jao učjaro ta aruhat, nao nočjare maušu.

Great business brings great fear: the higher you climb, the greater the fall.

Ča saudanaj, kutara umat saha tal. Uma bina mitral jao sinhas ba birkas uma.

And take care who eats with you. A meal without a friend is like a lion's or a wolf's meal.

Ne parkaj, kua manuša darat, kintu kua manuša. Bahe atitasa gamat prati adjin, ne prati tan.

Do not ask what a person holds, but what a person is. Many guests come to the wealth, not to you.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Pranibidja ne šaču, kintu karu. Ne likaj nan, kua ta ne basat.

Philosophy is not speech but deed. Do not write what you do not live.

Nanmore noče bidja: buhet nitjo eka manuša. Bahe manušasa aduna ekake, sajal itare.

The greatest knowledge is to be always one person. Many people are one thing now and another in the evening.

Parkaj saban sarbe sajal: “Ku ma aduna same manuša, jao antar prataral?”

Ask yourself every evening: “Am I now the same person as in the morning?”

Jadi tas šačusa ča tas karusa ne same, ta basat duba basisan antar eka šariral.

If your words and your deeds are not the same, you live two lives in one body.

Krihaj alape, ča ta haput alape. Ja alape ušat, sa muče.

Buy little, and you will need little. He who wants little is free.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta likat, jat ta ne šakat tjajet tas karjan, če manušasa tan sunat ča ta ne ušat hahet sas kirtin.

You write that you cannot leave your business, because people know you and you do not want to lose your fame.

Ne bihaj. Mas likasa dahut tam nabe ranan, ča na rana basut dirgo apa tas purane ranan.

Do not fear. My letters will give you a new name, and that name will live longer than your old name.

Eka purane gura likit prati sas mitran: “Jadi ta ušat kirtin, tjajaj nan, kua manušasa aduna stabat.”

An old teacher wrote to his friend: “If you want fame, leave what people praise now.”

Sas mitras rana basat adunapi, ne če sa buhit noče manuša, kintu če sa buhit antar likasal.

That friend's name lives still, not because he was a great man, but because he was in the letters.

Nao api ta basut antar mas likasal, jadi masa ube likat sato.

So you too will live in my letters, if we both write truly.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat, kuo ta šakat palajet apa tas karjan. Ma utarat: bokaj, ne parkaj.

You ask how you can escape from your business. I answer: go, do not ask.

Manušasa nitjo šačat: “Adunapi ne, punar eka baraša.” Kintu na baraša barat itaran.

People always say: “Not yet, one more year.” But that year brings another.

Ja nitjo arabat, hanitjo ne samapat. Ne dahaj tas basisan prati bilaman.

He who is always beginning never finishes. Do not give your life to delay.

Karu, ne pratinu, šačat, kua manuša.

The deed, not the promise, says what a person is.

Bilama nanmore noče hahu basis.

Delay is the greatest loss of life.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat man liket apa nane hoban, ne apa batan ča ne apa prohan.

You ask me to write of something useful, not of the wind and not of the winter.

Nao ma likut apa haršin. Kintu ne apa na haršin ja gamat apa bahiran.

So I will write of joy. But not of that joy which comes from outside.

Sate harši katine hoba. Na gamat apa saban, ča na ne hasat učašabdo.

True joy is a hard thing. It comes from within, and it does not laugh loudly.

Kua bagja dahat, bagja grahat punar. Kebala na tas, kua ta karit tas.

What fortune gives, fortune takes back. Only that is yours which you have made yours.

Drešaj, kutara hasat sarbe aharal, ča ta drešut manušan ja bihat.

Look at the one who laughs every day, and you will see a person who is afraid.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta bihat, kua gamut. Kintu ta duhakat aduna apa hoban ja mešak ne gamut nitje.

You fear what will come. But you suffer now from a thing that may never come at all.

Ja bihat purbo, duhakat duba sopasa: antar babul ča antar satil.

He who fears beforehand suffers twice: in imagination and in truth.

Manaj apa nanmore duhe hoban, ča mihaj nan. Na buhut alapjare apa tas bihun.

Think of the worst thing, and measure it. It will be smaller than your fear.

Maru ne noče. Bihu marus noče.

Death is not great. The fear of death is great.

Ča masa ne marat antar eke aharal: masa marat sarbe aharal, alapo ča alapo.

And we do not die on one day: we die every day, a little and a little.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat, kuo arabet. Ma šačat: grahaj manušan jan ta stabat, ča baraj nan antar tas manil.

You ask how to begin. I say: take a person whom you praise, and carry them in your mind.

Karaj sarban jao sa drešat tan. Ne, jao sa drešut tan — kintu jao sa drešat aduna.

Do everything as if he saw you. Not as if he would see you — but as if he sees you now.

Bahe manušasa ne karat duhe hoban, jada itara drešat. Ka ne šuri; ka bihu.

Many people do no wrong when another is watching. This is not courage; this is fear.

Kintu arabaj saha nal, ča samapal ta ne haput drešataran: ta buhut sabas drešatara.

But begin with it, and at last you will not need a watcher: you will be your own.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma purane aduna. Mas šarira mande, kintu mas mani ne mande.

I am old now. My body is slow, but my thought is not slow.

Manušasa šačat: ka hasudari purani. Ma šačat: sarbe barašasa dahit mam hoban, ča ne grahit sarban.

People say: old age is ugliness. I say: every year gave me something, and did not take everything.

Kintu ma ne sunat adunapi, kua ma. Samape ahara parikšut sarbe šačan jan ma šačit.

But I still do not know what I am. The last day will test every word I have said.

Ča ma ne bihat nan. Ja samapat pidan ne krure hoba.

And I do not fear it. What ends pain is not a cruel thing.

Ka mas sarbe barašasas parikša, ča na gamat kebala eka sopa.

This is the test of all my years, and it comes only once.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma ne prane manuša ja šačat tam apa nane hoban. Ma atura ja šačat itare aturam, kubana aušada.

I am not a wise man telling you of the good. I am a sick man telling another sick man where the medicine is.

Ma sunit manušan ja buhit ati adje ča ati bališe. Sa ne šakit smaret kabasan.

I knew a man who was very rich and very foolish. He could not remember poems.

Nao sa krihit manušasan jasa smarit nasan prati nan, ča sa sadit antike nasal ča manit saban prane.

So he bought people who remembered them for him, and he sat beside them and thought himself learned.

Kintu kua stahat antar itaras širal ne tas. Prani ne krihtat.

But what stands in another's head is not yours. Wisdom is not bought.

Kebala eka sampata ne grahtat: na, kua ta karit antar sabal.

Only one possession is not taken away: that which you have made inside yourself.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta bokit prati bideše dešan, ča ta likat mam, jat sadi ne našit. Ma ne bismajat.

You went to a foreign land, and you write to me that the sadness did not vanish. I am not surprised.

Ta bartit diban, ne tas manin. Ča ta barit saban saha tal.

You changed the sky, not your mind. And you carried yourself along with you.

Jadi ta bokut prati sarbe purasan bubanas, ta bindut antar sarbe nasal na eka manušan apa jan ta dabat.

If you went to every city in the world, you would find in every one of them the same person you are running from.

Purbo hoba antar nanapahul: sunet, jat ta ature. Bahe manušasa ne sunat nan, ča nao sasa ne nanapahtat.

The first thing in healing is to know that you are ill. Many people do not know it, and so they are not healed.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat apa masas mitran. Ma šačat: sa ne sotamut man.

You ask about our friend. I say: he will not listen to me.

Šača dahte prati manušan ja ne ušat nan jao aušada dahte prati marten.

A word given to a person who does not want it is like medicine given to the dead.

Kintu ma šačut nam adunapi, če mešak eka šača čohut antar nal, ča gamut prati nan pašat bahe barašasal.

But I shall speak to him still, because perhaps one word will stay in him, and come to him after many years.

Ta parkat api, kuo manušasa stabat man. Ma ne ušat nasas stabun. Jadi sarbe stabat man, ma manut, jat ma karit hoban duhen.

You ask also how people praise me. I do not want their praise. If everyone praises me, I shall think that I have done something wrong.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma drešit purane manušan antike marul. Sas šarira buhit rikte, kintu sas mani buhit purne.

I saw an old man near death. His body was empty, but his mind was full.

Sa šačit apa sabas marun jao sa šačit apa itaras marun: šanto, bina ašarasal, ča saha alape hasul.

He spoke of his own death as he would speak of another's: quietly, without tears, and with a little laughter.

Ma parkit nan: “Kuo ta ne bihat?” Sa utarit: “Ma abjasit ka sarbe barašasan. Aduna ma kebala karat, kua ma abjasit.”

I asked him: “How are you not afraid?” He answered: “I have practised this all my years. Now I am only doing what I practised.”

Ka mas mantu tam: ne pratikšaj samape aharan abjaset. Manuša ja arabat abjaset antar samape aharal ne samaput.

This is my counsel to you: do not wait for the last day to practise. A person who begins to practise on the last day will not finish.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma drešat, jat ta arabit. Čohaj antar nal, ča ne sotamaj smehasan jasa krandat apa dišasan.

I see that you have begun. Stay in it, and do not listen to the voices that call from the sides.

Sasa dahut tam hatan, karjan, ranan. Sarbe ka hobasa gamat apa bahiran, ča bahira ne tas.

They will offer you money, office, a name. All these things come from outside, and the outside is not yours.

Eka hoba nane: prane mani. Eka hoba duhe: bališe mani. Sarbe itarasa ne nane ča ne duhe.

One thing is good: a wise mind. One thing is bad: a foolish mind. All else is neither good nor bad.

Ča jadi ta ušat sunet, kuo noče manuša šakat buhet — sa šakat buhet nao noče jao deba, ča antar alape šariral.

And if you want to know how great a person can be — he can be as great as a god, and in a small body.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma parkat apa tan sarbe manušan ja gamat apa tas puran. Sarbe šačat na eka hoban: ta šramat.

I ask everyone who comes from your city about you. They all say the same thing: you are working.

Ka nane, kintu čepaj. Ma purane, ča ma ušat drešet tas samapun purbo jat ma samaput.

This is good, but hurry. I am old, and I want to see your end before I end.

Basaj prati saban, ne prati manušasan. Sasas mani bartat sarbe aharal; tas hapat čohet.

Live for yourself, not for people. Their mind changes every day; yours must stay.

Ča jada ta buhut samapte, ta ne parkut, kua ahara kahara. Sarbe aharasa buhut same.

And when you are finished, you will not ask what day it is. All days will be the same.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat man prešet tam sudare bakjasan apa masas čomasan. Ma ne prešut.

You ask me to send you beautiful sentences out of our books. I will not send them.

Antar nane čomal sarbe bakja nane, ča hakua ne stahat upari itarasal. Ta ne šakat čidet eka pušpan apa kšetaran ča šačet: ‘Ka kšetara.’

In a good book every sentence is good, and none stands above the others. You cannot cut one flower from a field and say: ‘This is the field.’

Kuitman ta ošat kebala bakjasan itaras, ta buhat šera ja sotamat.

So long as you read only another's sentences, you are a child listening.

Aduna šačaj hoban sabas. Ne: ‘Nao šačit purane manuša.’ Kintu: ‘Nao ma manat.’

Now say something of your own. Not: ‘So said some old man.’ But: ‘So I think.’

Manušam, ja nitjo ošat itaran, ne šira; sam košta prati itaras hobasan.

A person who always reads another does not have a head; he has a room for another's things.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma harše jao iota. Ma drešit tan jada ta buhit alape, ča aduna ma drešat, kua ta buhit.

I am glad as a father. I saw you when you were small, and now I see what you have become.

Ma ne šačat, jat ma karit tan. Kintu ma šačat, jat ma stahit antike, ča na alam.

I do not say that I made you. But I do say that I stood near, and that is enough.

Ja arabat nano, samapat nano. Kintu bahe manušasa arabat ča čohat antar arabul sarbe basin.

He who begins well, finishes well. But many people begin and stay in the beginning all their lives.

Ta ne čohit. Ča nao ma ne kebala tas mitra; ma tas karu.

You did not stay. And so I am not only your friend; I am your work.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma ne parkat tan liket mam bahjaro. Ma parkat tan buhet mas mitra.

I do not ask you to write to me more often. I ask you to be my friend.

Bahe manušasa ranat saban mitrasa, kintu sasa kebala mitrasa hatas ča ueša. Jada hata našat, mitri našat saha nal.

Many people call themselves friends, but they are friends of money and of the hour. When the money vanishes, the friendship vanishes with it.

Sate mitra drešat tan jao sa drešat saban, ča sa ne parkat, kua sa labut.

A true friend looks at you as he looks at himself, and he does not ask what he will get.

Ča jadi ta ušat buhet sate mitra itaram, arabaj kabana: buhaj mitra sabam.

And if you want to be a true friend to another, begin here: be a friend to yourself.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Tas mitra tjajit sas karjan, ča manušasa šačat, jat sa bališe. Sasa manat, jat manuša basat kebala jada itarasa drešat nan.

Your friend has left his office, and people say that he is foolish. They think that a person lives only while others are watching.

Anujaj nasam šačet. Sa aduna šikšapat sabas manin, ča na šrama nočjare apa sarbe šramasan.

Let them talk. He is now teaching his own mind, and that work is greater than all work.

Ča kua sa hapat šikšet purbo? Maret. Ka šikša ne dirge: eka ahara alam, jadi ta karut nan sarbe aharal.

And what must he learn first? To die. That lesson is not long: one day is enough, if you do it every day.

Ne bihaj nan. Hakua hoba ne binašat antar bubanal; sarbe hobasa bartat saban. Ča kua bartat saban, ne marat.

Do not fear it. Nothing is lost in the world; all things change themselves. And what changes itself does not die.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta pratinit buhet nane manuša. Ka pratinu noče apa sarbe pratinusan jasa manušasa karat.

You have promised to be a good person. That promise is greater than all the promises that people make.

Judatara pratinat marapet ča buhet marapte. Ta pratinit hoban katinjaro: baset nano, ča ne tjajet nan jada na katine.

A soldier promises to kill and to be killed. You have promised something harder: to live well, and not to leave it when it is hard.

Ta parkat: kubana muči? Eka pata: tiras manil. Kutarapi ušat buhet muče apa bihun ča apa ušin, hapat gamet tiras nal.

You ask: where is freedom? There is one road: through the mind. Whoever wants to be free of fear and of wanting must go through it.

Ne buhat itara pata. Sarbe itare patasa barat prati itare suaman.

There is no other road. All other roads lead to another master.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkat man liket bahjaro ča dirgjaro. Ma ne karut nao. Alape šačasa gamat antar manil; noče šačusa kebala gamat tiras karnal.

You ask me to write more and at greater length. I shall not do it. Few words go into the mind; great speeches only pass through the ear.

Jada masa duba sadat ča šačat šanto, šača bindat stanan. Jada eka manuša stahat ča šačat prati sahasa manušasan, sarbe stabat ča hakutara ne bartat saban.

When two of us sit and speak quietly, a word finds a place. When one person stands and speaks to a thousand, everyone praises and nobody changes.

Šača jao bija. Na alape, ča antar nal stahat noče šena. Kintu na hapat kahan ča ueša.

A word is like a seed. It is small, and in it stands a great tree. But it needs earth and time.

Nao ma likut tam alapo ča baho, ne bahjaro antar eke likal.

So I will write to you briefly and many times, rather than much in one letter.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Apa nan, kua ta mam likat, ča apa nan, kua ma sotamat, ma labat nanen manan apa tas agame basin.

From what you write to me, and from what I hear, I am forming a good opinion of your future.

Ta ne dabat kabana ča nabana ča ne bagapat saban, bartanto tas basabanan; če nao hašanti hakrame atmas sanketa.

You do not run here and there and divide yourself by changing your dwelling; for such restlessness is the sign of a disordered spirit.

Eke sanketa krame manis, jao ma manat, ka: jat manuša šakat čohet antar eka stanal ča basat saha sabal.

The first sign of an ordered mind, as I think, is this: that a person can remain in one place and live with himself.

Kintu ikšaj, jat ka bahe liktarasas ča sarbe prakaras čomasas ošu ne karut tan čalen ča bina madjal.

But take care that this reading of many writers and of books of every kind does not make you restless and without a centre.

Ta hapat čohet antar alape prane liktarasas sangal ča pačet sasas šramasan, jadi ta ušat labet manasan, jasa grahut bale stanan antar tas manil.

You must stay among a small group of wise writers and digest their works, if you want to get thoughts that will take a firm place in your mind.

Ja sarbatra, na hakubana.

Everywhere is nowhere.

Kuna manuša bjajat sarban sas uešan, bokanto antar itare dešasal, sa samapal labat bahe sunte manušasan, kintu ne labat mitrasan.

When a person spends all his time travelling in other countries, he ends by having many acquaintances, but he does not get friends.

Ča same hapat buhet sate apa manušasan, jasa ne išat antike sunun eka liktaras, kintu bokat pari sarbal šigro ča saha čepal.

And the same must be true of people who do not seek close knowledge of a single writer, but go about among all of them quickly and in haste.

Uma ne upkarat ča ne šopat šariras baga, jadi na tjajat kukšan sapadi, kuna na umte; hakua ne nirudat talčun nao, jao aušadasas nitje bartu.

Food does not help and does not become part of the body if it leaves the stomach as soon as it is eaten; nothing hinders healing so much as the constant changing of medicines.

Hakua brana ne talčat, kuna manuša jujat aušadan pašat aušadal; udbida, ja nitjo bartte, hanitjo ne šopat bale.

No wound heals when a person tries one medicine after another; a plant that is always moved never grows strong.

Hakua ne buhat nao bale, jat na šakat upkaret, kuitman na nitjo čalapte. Ča bahe čomasas ošu manin bagapat.

Nothing is so strong that it can help while it is always being moved about. And the reading of many books divides the mind.

Tasmat, če ta ne šakat ošet sarbe čomasan, jasa tam šakat buhet, alam, jadi tam buhat nao bahe čomasa, jao ta šakat ošet.

Therefore, since you cannot read all the books that you may have, it is enough if you have as many books as you can read.

“Kintu,” ta utarat, “ma ušat ošet alape apa eka čoman ča tada apa itaran.”

“But,” you answer, “I want to read a little from one book and then from another.”

Ma tam šačat: na sanketa kšudis, ja atiba bičite hobasan ušat, kridet saha bahe umasal; če kuna umasa bahe ča bibine, sasa purnapat, kintu ne pušat.

I tell you: it is the sign of an appetite that wants too fancy things, to play with many dishes; for when the dishes are many and varied, they fill, but they do not nourish.

Nao ošaj nitjo liktarasan, jasan sarbatara gaurabat; ča kuna ta ušat bartun, nibartaj prati nasan, jasan ta purbe ošit.

So always read the writers whom everyone respects; and when you want a change, go back to those whom you read before.

Sarbe aharal labaj kinči, ja tan rakšut apa hadjin, apa martun ča api apa itare duhabagjasan; ča pašat nal, kuna ta dabit tiras bahe manasan, sotapaj eka, jan ta purno pačut ka aharal.

Every day get something that will protect you against poverty, against death and also against other misfortunes; and after that, when you have run through many thoughts, choose one that you will digest thoroughly that day.

Ka mas nije abjasa: apa bahe hobasan, jasan ma ošit, ma grahat sabam kinči eka bagan.

This is my own custom: from the many things that I have read, I take some one part for myself.

Kaharas mana ka, jan ma bindit antar Epikural; če ma abjasat boket api antar hamitras judadinas stanal — ne jao palajtara, kintu jao ikšatara.

Today's thought is this, which I found in Epicurus; for I am used to going even into the enemy's camp — not as a deserter, but as a scout.

Sa šačat: “Suke hadji stiti, ja arhat gauraban.”

He says: “Contented poverty is a condition that deserves honour.”

Sato, jadi na suke, na purno ne hadji.

Indeed, if it is contented, it is not poverty at all.

Ne na manuša, jam atiba alape, kintu na, ja ušat bahjare, hadje.

Not the man who has too little, but the one who wants more, is poor.

Kua bibini, kubahe manuša sančit antar sas hatapetal ba antar sas sančabanal, kubahe noče sas abasas sangasa ča kubahe bahe sas labusa, jadi sa lobo ušat samantas hobasan ča rehat ne sas purbe labusan, kintu sas ašansin apa agame labusan?

What does it matter how much a man has gathered in his money-box or in his store, how big his flocks are and how many his gains, if he greedily wants his neighbour's things and counts not his past gains, but his hope of gains to come?

Ku ta parkat, kue adjis sate sima? Eko: buhet tam nan, kua hapat; dubo: buhet tam nan, kua alam.

Do you ask what is the proper limit of wealth? First: to have what is necessary; second: to have what is enough.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta mam prešit likan saha hastal tas “mitras”, jao ta san ranat. Ča antar tas agame bakjal ta mam šačat, jat ma ne šačut saha sal apa sarbe hobasan, jasa tan sparšat, ča šačat, jat api ta saba ne abjasat nao karet; nao antar same likal ta šačit ča nišidit, jat sa tas mitra.

You have sent me a letter by the hand of your “friend”, as you call him. And in your very next sentence you tell me not to speak with him about all the things that concern you, and say that even you yourself are not used to doing so; so in the same letter you have said and denied that he is your friend.

Jadi ta jujit ka masas šačan manušadinas artal ča ranit san “mitran” jao masa ranat sarbe manušasan, jasa ušat buhet sotapte, “gauraba arhte narasa”, ča jao masa banadat sarbe manušasan, jasan masa mitrat kšano, jadi sasas ranasa masam eka kšanam palajat, saha šačal “prije suama” — buhaj nao.

If you used this word of ours in the people's sense and called him “friend” as we call all who want to be elected “honourable gentlemen”, and as we greet all whom we meet by chance, if their names slip from us for a moment, with the word “dear sir” — so be it.

Kintu jadi ta manat mitran manušan, jan ta ne šradahat jao ta šradahat saban, ta ati karat došan ča ne alam budat, kua sate mitri.

But if you consider a friend a person whom you do not trust as you trust yourself, you are greatly mistaken and do not understand enough what true friendship is.

Sato, ma ušat, jat ta šačut saha mitral apa sarban; kintu purbo šačaj apa manušan saban.

Indeed, I want you to speak with a friend about everything; but first of all speak about the man himself.

Kuna mitri stahte, ta hapat šradahet; prak mitril ta hapat nirnajet.

When friendship is settled, you must trust; before friendship you must judge.

Sato, sasa stahapat antimen purbo ča mišarat sasas hapusan, jasa, birudanto Teoprastas nijamasan, nirnajat apa manušan, pašat jada sasa san karit mitran, ča ne karat san mitran, pašat jada sasa apa san nirnajit.

Those people indeed put the last first and mix up their duties who, going against the rules of Theophrastus, judge a man after they have made him a friend, and do not make him a friend after they have judged him.

Dirgo manaj, jadi ta grahut kinči manušan antar tas mitril; kintu kuna ta nirnajit san grahet, banadaj san saha sarbal tas hardal ča tas atmal. Šačaj saha sal nao mučo, jao saha sabal.

Think for a long time whether you will take some person into your friendship; but when you have decided to take him, welcome him with all your heart and your soul. Speak with him as freely as with yourself.

Ta saba hapat baset nao, jat ta ne dahat sabam hakuan, jan ta ne šakat dahet api tas hamitram; kintu, če kinči hobasa šopat, jasan abjasa guhat, ta hapat api mitram dahet sarbe tas čintasan ča manasan.

You yourself should live so that you entrust to yourself nothing that you could not entrust even to your enemy; but, since some things happen that custom hides, you should give a friend at least all your worries and thoughts.

Manaj san bakten, ča ta san karut bakten.

Think him loyal, and you will make him loyal.

Kinči, jasa bihit, jat sasan kapatut, šikšapit manušasan kapatet; saha sasas sanšajasal sasa dahit mitram adikan duhe karet.

Some, afraid of being deceived, have taught people to deceive; with their suspicions they have given a friend the right to do wrong.

Kusa ma hapat guhet kinči šačan prak mas mitral? Kusa ma ne manut saban ekaken, kuna ma saha sal?

Why must I hide any word before my friend? Why should I not think myself alone when I am with him?

Buhat manušasas prakara, jasa šačat kutarapim, jan sasa mitrat, hobasan, jasa hapat buhet kebala mitrasam drešapte, ča mučat upari kinči sotamataral sarban, kua sasan pidat.

There is a kind of people who tell anyone they meet the things that should be shown to friends alone, and unload onto any listener whatever hurts them.

Itarasa punar bihat šradahet api sasas antikmore mitrasam; ča ene šake buhit, sasa ne šradahit api saban, guhanto sasas guptisan gambiro antar hardal.

Others again are afraid to trust even their closest friends; and if it were possible, they would not trust even themselves, hiding their secrets deep in the heart.

Kintu masa ne hapat karet ne kan ne nan. Samo duhe šradahet sarbam ča šradahet hakutaram ne.

But we must do neither this nor that. It is equally bad to trust everyone and to trust no one.

Ča, jao ma šačut, eke doša saraljare, dube rakšjare.

And, as I would say, the first fault is the more open-hearted, the second the safer.

Same prakaral ta hapat nindet ka duba manušasas prakaran — ube nasan, jasam nitjo ne buhat bišrami, ča nasan, jasa nitjo bišramat.

In the same way you should blame these two kinds of people — both those who never have rest, and those who always rest.

Če čepas meju ne šrama — na kebala margte manis hašanti.

For the love of bustle is not work — it is only the restlessness of a hunted mind.

Ča sate bišrami ne buhat antar tal, jat manuša nindat sarbe čalun jao kebala pidan; ka bišrami alasi ča hačalu.

And true rest does not lie in blaming all movement as only pain; that rest is laziness and lack of movement.

Tasmat ta hapat smaret ka šačun, jan ma bindit antar Pomponijas čomal: “Kinči manušasa guhat saban antar tame konasal nao gambiro, jat sasa drešat tamo api aharal.”

Therefore you should remember this saying, which I found in the book of Pomponius: “Some people hide themselves in dark corners so deeply that they see darkly even by day.”

Ne; manušasa hapat jogapet ka duba hobasan: ja bišramat, hapat karet, ča ja karat, hapat bišramet.

No; people must join these two things: he who rests must act, and he who acts must rest.

Šačaj apa ka parkin saha Prakrital; sa tam šačut, jat sa karit ube aharan ča kšapan.

Talk over this question with Nature; she will tell you that she made both day and night.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Bokaj, jao ta arabit, ča čepaj, kuo ta šakat, jat ta dirgjaro ramut nanjare manil, ja buhat antar šantil saha sabal.

Go on as you have begun, and hurry as much as you can, so that you may longer enjoy a better mind, one that is at peace with itself.

Niščito ta ramut api antar uešal, kuna ta nanjarapat tas manin ča šantapat nan saha sabal; kintu purno bibine rami gamat apa ikšun, kuna manuša sas mani nao šučte apa sarbe malan, jat na nakšat.

Certainly you will have enjoyment even in the time when you are making your mind better and setting it at peace with itself; but a quite different joy comes from contemplation, when a person's mind is so cleansed of every stain that it shines.

Ta niščito smarat, kue harši tam buhit, kuna ta stahapit kumaras čibarasan ča paridit praudes čibaran, ča manušasa tan nihit prati puras madjan; kintu ta šakat purbamanet api nočjaren haršin, kuna ta stahaput kumaras manin ča kuna prani tan likut antar narasal.

You remember, of course, what joy you had when you put aside the clothes of a boy and put on the garment of a man, and people led you to the city's centre; but you may expect a still greater joy when you put aside the mind of a boy and when wisdom writes you in among the men.

Če ne kumari čohat saha masal, kintu kinči duhjare — kumaras mudi.

For it is not boyhood that stays with us, but something worse — the foolishness of a boy.

Ča ka stiti api gambirjare, če masam purane barašas adika, ča saha nal kumaras mudisa, api šišas mudisa.

And this condition is all the more serious, because we have the authority of old age, and with it the follies of a boy, even the follies of an infant.

Kumarasa bihat kuje hobasan, šerasa bihat haibesasan, masa bihat uban.

Boys fear small things, children fear shadows, we fear both.

Ta hapat kebala boket purbo; nao ta budut, jat kinči hobasa alapjaro bihapante, če sasa masam dahat noče bihin.

You need only go forward; so you will understand that some things are less to be feared, just because they give us great fear.

Hakua duhi ne noče, ja sarbe duhisas antime duhi. Martu gamat; na buhut bihet, jadi na šakut čohet saha tal. Kintu martu hapat ba purno ne gamet, ba gamet ča boket.

No evil is great that is the last evil of all. Death comes; it would be something to fear, if it could stay with you. But death must either not come at all, or come and go.

“Kintu katine,” ta šačat, “prapet manin prati na stanan, kubana na šakat hagaurabet basin.”

“But it is hard,” you say, “to bring the mind to the point where it can despise life.”

Kintu ku ta ne drešat, kue kuje karanasa manušasan karapat hagaurabet basin?

But do you not see what small causes make people despise life?

Eka eišapat saban prak sas prijas rohal; itare kšipat saban apa damas čadan, jat sa eba ne hapat kšamet duhe čitas suamas sošusan; tire, jat sa ne buhut čopte pašat palajul, bišapat kadagan antar sas kukšal.

One hangs himself before the door of his beloved; another throws himself from the roof of the house, so that he no longer has to bear the taunts of a bad-tempered master; a third, so as not to be caught after running away, drives a sword into his belly.

Ku ta ne manat, jat guna šakut nao bahe karet, jao atiba noče bihi?

Do you not think that virtue can do as much as too great a fear?

Hakutaram ne šakat buhet šante basi, ja atiba bahe manat, kuo nan dirgapet, ba šradahat, jat basu pašat bahe barašasal noče ašisa.

Nobody can have a peaceful life who thinks too much about how to lengthen it, or believes that living through many years is a great blessing.

Abjasaj ka manan sarbe aharal, jat ta šakut tjajet basin suke; če bahe manušasa grahat basin ča darat san, jao manušasa, jasan dabante sarita barat, grahat ča darat kantakasan ča teme onamorasan.

Practise this thought every day, so that you can leave life content; for many people grasp at life and cling to it, as people whom a rushing river carries grasp at and cling to thorns and sharp rocks.

Bahjare manušasa gamat ča bokat antar duhakil antara martus bihil ča basis katinisal; sasa ne ušat baset, ča tada ne sunat, kuo maret.

Most people come and go in misery between the fear of death and the hardships of life; they do not want to live, and yet do not know how to die.

Ka karanat karaj sarban basin tam suke, nirudanto sarbe čintan apa nan.

For this reason make the whole of life pleasant to yourself, putting an end to all worry about it.

Hakua nane hoba ne karat sas suaman harše, jadi sas mani ne samatat, jat na šakat buhet hahte; kintu hakua ne hahtat saha alapjare pidal, jao na, ja, hahte, ne šakat buhet ište.

No good thing makes its owner happy unless his mind agrees that it can be lost; but nothing is lost with less pain than that which, when lost, cannot be missed.

Tasmat balapaj ča katinapaj tas atman, jat sa šakut kšamet duhabagjasan, jasa sparšat api nanmore balen.

Therefore strengthen and harden your spirit, so that it can bear the misfortunes that touch even the most powerful.

Pompejas bagja buhit nirnajte apa kumaran ča apa rajas dasan, Krasas bagja apa krure Partijas manušan, ja buhit garbe.

The fate of Pompey was decided by a boy and a king's servant, the fate of Crassus by a cruel Parthian, who was proud.

Gaija Sesara adešit Lepidam, jat sa drešaput sas griban adikataras Deksteras parašam; ča sa saba dahit sas nije kantan Herejam.

Gaius Caesar ordered Lepidus to bare his neck to the axe of the officer Dexter; and he himself gave his own throat to Chaerea.

Bagja hakutaran hanitjo ne tounapit nao uče, jat sa ne bihapit san nao noče, jao sa san purbe čatit.

Fortune never raised anyone so high that she did not threaten him as greatly as she had flattered him before.

Ne šradahaj sas šantim, ja onahat; eka kšanal ioma kampat prati sas gambiran. Antar same aharal, kuna čojamorasa nakšit antar kridusal, sasa maušat antar udaral.

Do not trust her calm, which only seems; in one moment the sea is moved to its depths. On the same day on which the ships shone in the games, they sink in the water.

Manaj, jat patas čuratara ba hamitra šakat čidet tas kantan; ča, jadjapi sa ne tas suama, sarbe krihadasa darat tas basin ča martun antar sas hastal.

Think that a robber on the road or an enemy can cut your throat; and, though he is not your master, every slave holds your life and death in his hand.

Tasmat ma tam šačat: na tas basis suama, ja sabas basin hagaurabat.

Therefore I tell you: he is the master of your life who despises his own.

Manaj apa manušasan, jasa marit apa gupte jojanasan antar sasas nije damasal, marapte ba spašto ba kapatal; tada ta budut, jat nao bahe manušasa buhit marapte apa krode krihadasasan, jao apa krode rajasan.

Think of the people who died through secret plans in their own houses, killed either openly or by deceit; then you will understand that as many people have been killed by angry slaves as by angry kings.

Kua tada bibini, kubahe bale na, jan ta bihat, kuna sarbatara darat bala, ja tam bihin dahat?

What does it matter then how powerful he is whom you fear, when everyone holds the power that gives you fear?

“Kintu,” ta šačut, “jadi ta maušut antar hamitras hastasal, jihatara adešut, jat tan nihet” — am, prati na stanan, prati jan tan eba nihtat.

“But,” you will say, “if you should fall into the enemy's hands, the conqueror will order that you be led away” — yes, to the place to which you are already being led.

Kusa ta tan saba kapatat ča ušat, jat tam aduna eko šačtut, kue bagja tas, adas jal ta dirge ueša šramat?

Why do you deceive yourself of your own will and want to be told now for the first time what fate is yours, under which you have long been labouring?

Šradahaj mas šačun: apa na aharan, kuna ta janit, tan nihtat nabana.

Believe my word: since the day you were born you are being led there.

Masa hapat manet ka manan ča sadriše manasan, jadi masa ušat buhet šante, kuitman masa pratikšat na antime kšanan, jas bihi karat sarbe purbe kšanasan hašante.

We must think this thought and thoughts like it, if we want to be calm while we wait for that last hour, the fear of which makes all the hours before it uneasy.

Kintu ma hapat samapet mas likan. Anujaj, jat ma tam dahut šačun, ja mam kahara ručit.

But I must end my letter. Let me give you the saying that pleased me today.

Api ka činte antar itaras manušas udjanal: “Hadji, ja samatat saha prakritis darmal, noče adji.”

This too is picked in another man's Garden: “Poverty that agrees with the law of nature is great wealth.”

Ku ta sunat, kue simasan ka prakritis darma masam stahapat? Kebala ne kšudin, ne tiršin, ne šitin.

Do you know what limits this law of nature sets for us? Only no hunger, no thirst, no cold.

Nirudet kšudin ča tiršin, ta ne hapat pratikšet prak adjasas garbe rohasal, ne kšamet krode ananan, ne dajin, ja tan laje karat; ta ne hapat boket pari iomasan ba judet; prakritis hapusa suko purnapte ča antike prati hastan.

To stop hunger and thirst you need not wait before the proud doors of the rich, nor bear the angry face, nor the kindness that shames you; you need not go over the seas or make war; nature's needs are easily filled and near to hand.

Masa sabedat prati hobasan, jasan masa ne hapat — prati hobasan, jasa karat masas čibarasan purane, jasa karapat masan purane šopet antar judadinas stanal, jasa kšipat masan upari bahire kulasal.

We sweat for the things that we do not need — for the things that make our clothes worn out, that make us grow old in the army's camp, that throw us onto foreign shores.

Nan, kua alam, masa antike prati hastan. Ja karit nanen samatin saha hadjil, sa adje.

That which is enough is near to our hand. He who has made a fair agreement with poverty is rich.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma tan stabat ča harše, jat ta ne nirudat tas šikšasan ča jat, tjajto sarban itaran, ta sarbe aharal jujat šopet nanjare manuša.

I praise you and am glad that you do not stop your studies and that, having left everything else, you try every day to become a better man.

Ma ne kebala tam šačat, jat ta bokut purbo; ma tan sato prartat.

I do not only tell you to go on; I truly beg you.

Kintu ma tam šačat: ne karaj jao nasa, jasa ušat drešte buhet bahjaro, jao šopet nanjare, karanto hobasan, jasa manušasan šačapat apa tas čibarasan ba apa tas basus prakaran.

But I tell you: do not act like those who want to be seen more than to become better, doing things that make people talk about your clothes or about the manner of your living.

Hapat palajet apa duhe čibarasan, hašučte kešan, maline mortan, spašte rajatas stalasas hagauraban, nidarbanan upari rikte kahal ča sarbe itare bakre prakarasan, kuo manuša saban drešapat.

One must avoid ugly clothes, uncombed hair, a dirty beard, open contempt for silver dishes, a bed on the bare earth and all the other crooked ways in which a person shows himself off.

Pranibidjas rana api, jadjapi na šanto uahte, eba alam hagaurabte; ča kua šoput, jadi masa arabut bagapet saban apa itare manušasas abjasasan?

The very name of philosophy, however quietly it is followed, is already despised enough; and what would happen if we began to separate ourselves from the customs of other people?

Antar hardal masa hapat buhet bibine antar sarbal, kintu masas bahire rupa hapat samatet saha samajal.

In the heart we must be different in everything, but our outward form must agree with society.

Ne paridaj atiba sudaren čibaran, ne api atiba purane.

Do not wear too fine a garment, nor yet too shabby a one.

Manušam ne hapat rajatas stalasa, saha šude hiranal bušanapte; kintu masa ne hapat šradahet, jat basu bina rajatal ča hiranal sarale basis pramana.

A person does not need silver plates adorned with solid gold; but we should not believe that living without silver and gold is the proof of a simple life.

Jujaj masa baset učjare basin, jao manušadina, kintu ne bibine basin; če tada masa bihaput ča tjajaput api nasan, jasan masa jujat nanjarapet.

Let us try to live a higher life than the crowd, but not a different life; for then we would frighten and drive away the very people whom we are trying to make better.

Masa api karat, jat sasa ne ušat masan ankaret antar hakual, če sasa bihat, jat sasa haput masan ankaret antar sarbal.

We also bring it about that they do not want to imitate us in anything, because they fear that they would have to imitate us in everything.

Eke hoba, jan pranibidja pratinat dahet, sangi saha sarbe manušasal — ka arta: daji ča mitri.

The first thing that philosophy promises to give is companionship with all people — that is to say, kindness and friendship.

Masa birudat masas pratinun, jadi masa bibine apa itare manušasan.

We go against our promise if we are different from other people.

Masa hapat ikšet, jat upajasa, saha jasal masa ušat labet stabun, ne buhut hasapante ča hamejte.

We must see to it that the means by which we want to win admiration are not laughable and hateful.

Masas šaču, jao ta sunat, ka: “Basaj saha prakrital”; kintu na purno birudat prakritin: pidapet šariran, hamejet sudarin, ja ne šramte, buhet maline saha ušil ča umet uman, ja ne kebala sarale, kintu api duhe ča hamejte.

Our saying, as you know, is this: “Live in agreement with nature”; but it quite opposes nature: to hurt the body, to hate a beauty that costs no labour, to be dirty on purpose and to eat food that is not only plain but also bad and hateful.

Jao sukas sanketa išet mište umasan, nao batuli palajet apa nan, kua sarbe manušasa jujat ča kua šakat buhet krihte bina noče hatil.

Just as it is a sign of luxury to seek out sweet foods, so it is madness to flee from what all people use and what can be bought without a great price.

Pranibidja parkat sarale basin, kintu ne pidan; ča masa šakat purno nano buhet sarale ča šuče ekatra.

Philosophy asks for a plain life, but not for suffering; and we can very well be plain and clean together.

Ka madje pata, jan ma stabat: masas basi hapat čohet antar madjal, antara prane manušas basil ča bahe manušasas basil; sarbe manušasa hapat nan stabet, kintu sasa hapat nan api budet.

This is the middle road that I praise: our life must stay in the middle, between the life of a wise man and the life of the many; all people should admire it, but they should also understand it.

“Kua tada? Ku masa karut jao itare manušasa? Ku ne buhut bibini antara masal ča bubanal?”

“What then? Shall we act like other people? Shall there be no difference between us and the world?”

Am, ati noče; manušasa budaj, jat masa bibine apa manušadinan, jadi sasa saudano ikšat.

Yes, a very great one; let people understand that we are different from the crowd, if they look carefully.

Jadi sasa masan bišat damal, sasa hapat stabet masan, ne masas damas hobasan.

If they visit us at home, they should admire us, not the things of our house.

Noče manuša na, ja jujat kahas stalasan, jao ene sasa rajatas; kintu same noče api na, ja jujat rajatan, jao ene na kaha.

A great man is he who uses earthen dishes as if they were silver; but equally great is he who uses silver as if it were earth.

Čale manis sanketa: ne šaket kšamet adjin.

It is the sign of a moving mind: not to be able to bear wealth.

Kintu ma ušat tam dahet api kaharas labun. Antar masas Hekatonas likasal ma bindat, jat ušisas sima api upkarat bihisan talčet.

But I want to give you today's gain also. In the writings of our Hecato I find that the limiting of desires helps also to heal fears.

“Nirudaj ašansan,” sa šačat, “ča ta nirudut bihet.”

“Stop hoping,” he says, “and you will stop fearing.”

“Kintu kuo,” ta utarut, “nao bibine hobasa šakat boket ekatra?”

“But how,” you will answer, “can such different things go together?”

Ka prakaral, prije Lusilija: jadjapi sasa onahat bibine, sasa sato ekatra bandte.

In this way, dear Lusilius: although they seem different, they are truly bound together.

Jao same šrinkala bandat bandataran ča judataran, ja san rakšat, nao ašansi ča bihi, jadjapi sasa bibine, bokat ekatra; bihi uahat ašansin.

Just as the same chain binds the prisoner and the soldier who guards him, so hope and fear, though they are different, walk together; fear follows hope.

Ma ne bismajat, jat sasa nao bokat; ube sasa manis, ja eišat antar sanšajal, manis, ja čintat, purbo ikšanto prati gamantuešan.

I am not surprised that they go so; both belong to a mind that hangs in doubt, a mind that worries by looking forward to the future.

Kintu ka duba duhisas eke karana ka: masa ne samapat saban saha nal, kua aduna, kintu prešat masas manasan dure purbo.

But the chief cause of both these ills is this: we do not fit ourselves to what is now, but send our thoughts far ahead.

Nao purbamani, manušasas nanmore ašisa, šopat bakre.

So foresight, the best blessing of the human race, becomes crooked.

Margasa palajat apa sankatasan, jasan sasa drešat, ča kuna sasa palajit, sasa bina čintal; kintu masa manušasa pidapat saban apa nan, kua gamut, ča apa nan, kua bokit.

Animals flee from the dangers that they see, and when they have escaped, they are without care; but we humans torment ourselves over what will come and over what has gone.

Bahe masas ašisasa masam dahat pidan; če smari punar gamapat bihis pidasan, ča purbamani nasan purbo labat.

Many of our blessings give us pain; for memory brings back the pains of fear, and foresight takes them in advance.

Kebala na, kua aduna, ne šakat karet hakutaran duhaken.

Only what is now can make nobody wretched.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma bedat, prije Lusilija, jat ma ne kebala nanjarapte, kintu purno bartte.

I feel, dear Lucilius, that I am not only made better, but wholly changed.

Kintu ma aduna api ne šradahat, ča ne ašansat, jat antar mal ne čohat hobasa, jasa hapat buhet bartte.

But I do not yet trust, nor hope, that there remain no things in me that need to be changed.

Niščito bahe hobasa hapat buhet katinapte, ba tanapte, ba drešapte nočjaro.

Of course many things need to be made firmer, or made thinner, or shown more strongly.

Ča ka hoba saba pramana, jat mas atma bartte prati kinči nanjaren — jat sa šakat drešet sabas došasan, jasan sa purbe ne sunit.

And this thing itself is the proof that my spirit is changed into something better — that it can see its own faults, which before it did not know.

Kinči sopasal rogante manušasa stabtat, če sasa saba budit, jat sasa rogante.

In some cases sick people are praised because they themselves have understood that they are sick.

Tasmat ma ušat tam dahet ka šigre bartun antar mal; tada ma arabut šradahet nočjaro masas mitrim — sate mitrim, jan ne ašansi, ne bihi, ne nije labu šakat bidet, mitrim, antar jal ča jas karanat manušasa marat.

Therefore I want to give you this sudden change in me; then I would begin to trust our friendship more firmly — the true friendship, which neither hope nor fear nor one's own gain can break, a friendship in which and for whose sake people die.

Ma šakat tam drešapet bahe manušasan, jasam ne hapit mitra, kintu mitri; kintu na ne šakat šopet, kuna atmasa same ušisal ekatra karštat antar nane ušisas sangal.

I can show you many people who lacked not a friend, but a friendship; but this cannot happen when souls are drawn together by the same wishes into a union of good desires.

Ča kusa na ne šakat šopet? Če antar ka sopasal manušasa sunat, jat sasam sarbe hobasa same, api nanmoro sasas duhakisa.

And why can it not happen? Because in such cases people know that they have all things in common, above all their sorrows.

Ta ne šakat manet, kue spašte purbabokun ma drešat, jan sarbe ahara mam barat.

You cannot imagine what clear progress I see that every day brings me.

Ča kuna ta šačat: “Dahaj mam api bagan apa ka prabartasan, jasan ta bindit nao upkarante,” ma utarat, jat ma ušat sarban ka nanin upari tal sančet, ča jat ma harše šikšat, jat ma šikšaput.

And when you say: “Give me also a share of these gifts that you have found so helpful,” I answer that I want to heap all these good things upon you, and that I am glad to learn so that I may teach.

Hakua mam hanitjo ne ručut, kubahe nane ba upkarante na buhut, jadi ma hapat sunin apa nan daret kebala sabam.

Nothing will ever please me, however good or helpful it may be, if I must keep the knowledge of it to myself alone.

Ča ene prani buhit mam dahte saha samatil, jat ma hapat nan guhet ča ne šačet, ma nan nišidit.

And if wisdom were given to me on the condition that I must hide it and not speak it, I would refuse it.

Hakua nane hoba ne suke darte bina mitrasal, jasa nan saha tal bagat.

No good thing is pleasant to hold without friends who share it with you.

Tasmat ma tam prešut čomasan saban; ča jat ta ne bjajut uešan, išanto kabana ča nabana upkarante hobasan, ma sankataput kinči bagasan, jat ta šakut sapadi bartet prati nasan, jasan ma stabat.

Therefore I will send you the books themselves; and so that you do not waste time searching here and there for useful things, I will mark certain passages, so that you can turn at once to those that I praise.

Kintu niščito basante smeha ča same basis antiki tam upkarut bahjaro apa likte šačan.

But of course the living voice and the closeness of a shared life will help you more than the written word.

Ta hapat boket prati na stanan, kubana karu buhat: eko, če manušasa šradahat bahjaro sasas akšasam apa karnasan; dubo, če pata dirge, jadi manuša uahat mantusan, kintu hrase ča upkarante, jadi sa uahat drešapusan.

You must go to the place where things are done: first, because people trust their eyes more than their ears; second, because the road is long if one follows precepts, but short and helpful if one follows examples.

Kleanta ne šakit buhet Senonas sadriše bimba, ene sa kebala sotamit sas šačusan; sa bagit sas basin, drešit antar sas gupte artasal ča ikšit san, drešet, jadi sa basit anusara sabas nijamasas.

Cleanthes could not have been the very image of Zeno if he had only heard his talks; he shared his life, saw into his hidden purposes and watched him to see whether he lived according to his own rules.

Platona, Aristotela ča prane manušasas sarba manušadina, ja hapit boket, sarbatara sabas bibine patal, labit bahjare labun apa Sokratas čitan, apa sas šačusan.

Plato, Aristotle and the whole crowd of wise men, who were to go each his different way, got more benefit from the character of Socrates than from his words.

Ne Epikuras šikšakošta, kintu basu ekatra adas same čadal karit Metrodoran, Hermarkan ča Polienan noče manušasan.

Not the classroom of Epicurus, but living together under the same roof made great men of Metrodorus, Hermarchus and Polyaenus.

Tasmat ma tan tohamat, ne kebala jat ta labut labun, kintu jat ta dahut labun; če masa šakat ati upkaret paraspara.

Therefore I invite you, not only so that you may get benefit, but so that you may give benefit; for we can help each other greatly.

Kuitman, ma tam darat mas kujen aharas dahun; ta sunut, kua mam kahara ručit antar Hekatonas likasal; ka šačasa: “Kue purbabokun, ta parkat, ma karit? Ma arabit buhet sabam mitra.”

Meanwhile I owe you my small daily gift; you shall know what pleased me today in the writings of Hecato; it is these words: “What progress, you ask, have I made? I have begun to be a friend to myself.”

Na sato buhit noče labu; nao manuša hanitjo ne šakat buhet ekake. Ta šakat buhet niščite, jat nao manuša sarbe manušasas mitra.

That was truly a great gain; such a person can never be alone. You may be sure that such a person is a friend of all people.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ku ta mam parkat, apa kuan ta hapat nanmoro palajet? Ma šačat: apa manušadinan; če ta aduna api ne šakat tan sam saha rakšil dahet.

Do you ask me what you should most of all avoid? I say: the crowd; for you cannot yet give yourself to it with safety.

Ma satšačut mas habalin; če ma hanitjo ne nibartapat damal same čitan, jan ma nihit bahiro saha mal.

I will admit my own weakness; for I never bring back home the same character that I took out with me.

Kinči apa nan, kua ma antar mal šantapit, punar kampat; kinči apa hamitrasan, jasan ma tjajapit, punar gamat.

Something of what I calmed within me is shaken again; some of the enemies that I drove away come back.

Jao rogante manuša, ja dirge ueša buhit habale, buhat nao habale, jat sa ne šakat buhet nihte apa daman bina nabe rogul, nao api masa, kuna masas atmasa talčat apa dirge rogan.

Just as a sick person who has been weak for a long time is so weak that he cannot be led out of the house without a new illness, so are we, when our souls are healing from a long disease.

Basu saha manušadinal duhe; hakutara ne buhat, ja masam ne karat kinči došan sudaren, ba ne stahapat nan upari masal, ba ne malinapat masan saha nal, bina jat masa nan sunat.

To live with the crowd is harmful; there is nobody who does not make some fault beautiful to us, or press it upon us, or soil us with it without our knowing.

Niščito, jao nočjare manušadina, antar jal masa mišarat saban, nao nočjare sankata.

Certainly, the greater the crowd we mix with, the greater the danger.

Kintu hakua ne binašapat nane čitan nao, jao abjasa sadet antar kridusal; če tada doša gupto bišat antar manušal ramis patal.

But nothing destroys a good character so much as the habit of sitting at the games; for then fault steals secretly into a man by the road of pleasure.

Kua ta manat, ma šačat? Ma šačat, jat ma nibartat damal lobjare, garbjare, bahjaro ramin išante, ča api krurjare ča hadajjare — če ma buhit antar manušasal.

What do you think I mean? I mean that I come home more greedy, more proud, more seeking pleasure, and even more cruel and unkind — because I was among people.

Bagjal ma bokit prati madjaharas kridun, purbamananto hasun, prani ča bišramin — kridun, antar jal manušasas akšasa bišramat apa sasas itare manušasas marapun.

By chance I went to a midday show, expecting fun, wit and rest — a show at which people's eyes rest from the killing of other people.

Kintu na buhit purno bibine. Purbe judusa buhit dajis šudi; kintu aduna sarbe kridu stahapte pašat, ča na kebala marapu.

But it was quite the opposite. The earlier fights were pure kindness; but now all play is put aside, and it is only killing.

Judatarasam ne buhat kabača. Sasa stahat uonte prati hanusan antar sarbe stanasal, ča hakutara hanitjo ne hanat bina labul.

The fighters have no armour. They stand open to blows in every place, and nobody ever strikes in vain.

Bahe manušasam ručat ka kridu bahjaro apa judusan, jasan manušasa nitjo drešat, ča apa judusan, jasan manušadina parkat.

Many people like this show more than the fights that people always see and the fights that the crowd asks for.

Niščito; nabana ne buhat širas kabača ne hastas kabača, ja nirudut ajudan.

Of course; there is no helmet and no shield to stop the weapon.

Kua hapat kabača ba šaki? Sarbe na kebala martun bilambapat.

What need is there of armour or of skill? All that only delays death.

Prataral sasa kšipat manušasan prati sinhasan ča irkšasan; madjaharal sasa kšipat nasan prati drešatarasan.

In the morning they throw men to the lions and the bears; at noon they throw them to the spectators.

Drešatarasa parkat, jat marapatara stahut prak manušal, ja san punar marapat; ča sasa nitjo rakšat antimen jihataran prati itaran marapun.

The spectators ask that the killer shall stand before the man who will kill him in turn; and they always keep the last winner for another killing.

Sarbe judus samapu martu, ča upajasa agna ča kadaga. Ka čohat, kuitman kridabana rikte.

The end of every fight is death, and the means are fire and sword. This goes on while the arena is empty.

Ta šakat utaret: “Kintu sa buhit patas čuratara; sa marapit manušan!”

You may answer: “But he was a robber of the road; he killed a man!”

Ča kua tada? Buhaj, jat sa, jao marapatara, arhit ka dandan; kue noban ta karit, hadje nara, jat ta arhat sadet ča drešet ka kridun?

And what then? Grant that he, as a killer, deserved this punishment; what crime have you committed, poor man, that you deserve to sit and watch this show?

Prataral sasa krandit: “Marapaj san! Hanaj san! Rokapaj san! Kusa sa gamat prati kadagan nao bihanto? Kusa sa hanat nao habalo? Kusa sa ne marat bale?

In the morning they shouted: “Kill him! Beat him! Burn him! Why does he go to the sword so fearfully? Why does he strike so weakly? Why does he not die bravely?

Hanaj san prati sas branasan! Sasa labaj hanun prati hanun, saha bakšasal, jasa rikte ča uonte!”

Beat him towards his wounds! Let them get blow for blow, with chests that are bare and open!”

Ča kuna kridusa nirudat antar madjal, sasa šačat: “Alape kantas čidu kuitman, jat kinči adunapi šopat!”

And when the games stop in the middle, they say: “A little throat-cutting in the meantime, so that something is still happening!”

Gamaj; ku ta ne budat api ka satin, jat duhe drešapu nibartat prati karataran?

Come now; do you not understand even this truth, that a bad example comes back to the one who gives it?

Danu ne marante debasam, jat ta šikšapat kruri manušan, ja ne šakat šikšet krure buhet.

Thanks to the gods who do not die that you are teaching cruelty to a person who cannot learn to be cruel.

Jubane čita, ja ne šakat bale daret nane patan, hapat buhet trahte apa manušadinan; atiba suko stahet saha bahjaril.

The young character, which cannot hold firmly to the good road, must be rescued from the crowd; it is too easy to stand with the majority.

Api Sokrata, Katona ča Lelio šakit buhet kampte antar sasas gunasas balil apa manušadinan, ja buhit bibine apa sasan; nao sate, jat hakutara apa masan, kubahe sa šikšapat sabas šakisan, ne šakat stahet prak došasas hanul, jasa gamat jao ene sasam buhit nao noče sanga.

Even Socrates, Cato and Laelius could have been shaken in the strength of their virtues by a crowd that was unlike them; so true is it that none of us, however much he trains his abilities, can stand against the blow of faults that come, as it were, with so great a following.

Bahe duhi karte apa eka drešapun sukas ba lobas; antike mitra, jadi sa sukasal basat, karat masan habale ča mirde bina jat masa nan bedat; samanta, jadi sa adje, jagarapat masas lobin; mitra, saha jal masa bokat, jadi sa duhe šačat apa itarasan, mardat upari masal kinči sas lohamalan, api jadi masa šuče ča sate.

Much harm is done by a single example of luxury or greed; a close friend, if he lives in comforts, makes us weak and soft without our feeling it; a neighbour, if he is rich, wakes our greed; a friend with whom we walk, if he speaks ill of others, rubs onto us some of his rust, even if we are clean and true.

Kua tada ta manat, kua šopat čitam, kuna sarba bubana nan akramat? Ta hapat ba ankaret bubanan, ba nan hamejet.

What then do you think happens to character when the whole world attacks it? You must either imitate the world or hate it.

Kintu hapat palajet apa uban; ta ne hapat ankaret duhen kebala če sasa bahe, ča ta ne hapat hamejet bahen, če sasa bibine apa tan.

But both must be avoided; you should not imitate the bad only because they are many, and you should not hate the many because they are different from you.

Nibartaj antar sabal, nao dure jao ta šakat. Basaj saha nasal, jasa tan karut nanjaren manušan. Banadaj nasan, jasan ta saba šakat nanjarapet.

Withdraw into yourself, as far as you can. Live with those who will make you a better man. Welcome those whom you yourself can make better.

Ka karu paraspara; če manušasa šikšat, kuitman sasa šikšapat.

This work is mutual; for people learn while they teach.

Ne buhat karana, jat garbi drešapet tas šakisan tan karšut prati manušadinan, jat ta ušut ošet ba šačet prak sarbal.

There is no reason why pride in showing your abilities should draw you to the crowd, so that you would want to read aloud or make speeches before everyone.

Niščito ma ušut, jat ta nan karut, ene tam buhit hobasa, jasa ručit ka manušadinam; kintu aduna hakutara apa sasan ne šakat tan budet.

Of course I would want you to do so, if you had things that pleased such a crowd; but as it is, nobody among them can understand you.

Mešak eka ba duba manušasa gamut prati tan, kintu api nasan ta hapat rupapet ča šikšapet, jat sasa tan budut.

Perhaps one or two people will come your way, but even these you will have to shape and teach, so that they understand you.

Ta šakat šačet: “Prati kuan ma šikšit sarbe ka hobasan?” Kintu ne bihaj, jat ta bjajit tas šramasan; ta nasan šikšit prati saban.

You may say: “For what did I learn all these things?” But do not fear that you have wasted your labours; you learned them for yourself.

Kintu jat ma kahara ne šikšut kebala prati saban, ma tam dahut tira nane šačasan, apa same artan, jasa gamit prati mas akšan.

But so that I may not today have learned only for myself, I will give you three good sayings, of the same meaning, which have come before my eye.

Ka lika tam dahut eka apa nasan jao mas arnas hatadahun; duba itare labaj jao purbo dahte prabartasa.

This letter will give you one of them as payment of my debt; the other two take as gifts given in advance.

Demokrita šačat: “Eka manuša mam nao bahe, jao manušadina, ča manušadina kebala nao bahe, jao eka manuša.”

Democritus says: “One person is as much to me as a crowd, and a crowd only as much as one person.”

Ka api šačit nano ekatara — če ne niščite, kutara na šačit: sasa san parkit, prati kuan buhat ka sarba šrama upari kalal, ja prapat kebala ati alape manušasan. Sa utarit: “Mam alam alape, mam alam eka, mam alam hakutara.”

This too was well said by someone — for it is not certain who said it: they asked him for what purpose was all this labour on an art that reaches only very few people. He answered: “Few are enough for me, one is enough for me, none is enough for me.”

Tire šaču — ča api arhte smaret — Epikuras, likte prati sas šikšasas mitran: “Ma ne likat ka bahem, kintu tam; masa ube parasparam alam sotamatara.”

The third saying — and also worth remembering — is Epicurus's, written to a friend of his studies: “I write this not for the many, but for you; each of us is enough of a listener for the other.”

Daraj ka šačasan antar tas hardal, Lusilija, jat ta hagaurabut ramin, ja gamat apa bahjaris stabun.

Keep these words in your heart, Lucilius, so that you may despise the pleasure that comes from the praise of the majority.

Bahe manušasa tan stabat; kintu ku tam buhat karana harše buhet saha sabal, jadi ta manuša, jan bahe šakat budet?

Many people praise you; but have you any reason to be pleased with yourself, if you are a person whom the many can understand?

Tas gunasa hapat ikšet antar.

Your virtues should look inward.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

“Ku ta mam šačat,” ta šačat, “palajet apa manušadinan, nibartet apa manušasan ča buhet suke saha mas nije manal? Kubana tas pranibidjas sangas mantusa, jasa adešat manušam maret antar karus madjal?”

“Do you tell me,” you say, “to flee the crowd, to withdraw from people and to be content with my own mind? Where are the counsels of your school, which order a man to die in the middle of his work?”

Apa patan, jan ma, jao tam onahat, kadači tam drešapat: ma štamat saban ča bandat rohan, jat ma šakut upkaret bahjare manušasam.

As to the road that, as it seems to you, I now and then show you: I shut myself up and lock the door so that I can help more people.

Ma hanitjo ne bjajat aharan alasil; ma grahat api kšapas bagan prati šikšun.

I never spend a day in idleness; I take even a part of the night for study.

Ma ne dahat uešan nidaram, kintu ma nam namat, kuna ma hapat; ča kuna mas akšasa šrante apa jagarun ča sidte štamet, ma darat nasan antar sasas karjal.

I do not give time to sleep, but I give way to it when I must; and when my eyes are tired from waking and ready to close, I keep them at their work.

Ma nibartit ne kebala apa manušasan, kintu apa karjasan, nanmoro apa mas nije karjasan; ma šramat prati agame manušasas kulasan, likanto kinči manasan, jasa sasam šakut upkaret.

I have withdrawn not only from people, but from affairs, above all from my own affairs; I work for later generations of people, writing down some thoughts that may help them.

Buhat kinči nane mantusa, jasan šake tulet saha upkarante aušadasas likasal; ma likat nasan, če ma bindit, jat sasa upkarit mam talčet mas nije branasan, jasa, jadjapi ne purno talčte, api nirudit bardet.

There are some wholesome counsels which can be compared with the recipes of useful medicines; I am writing them down, for I have found that they helped me to heal my own sores, which, though not wholly healed, have at least stopped growing.

Ma drešapat itare manušasam sate patan, jan ma bindit bilambo antar basil, šrante apa bokun pari dišasan.

I show other people the right road, which I found late in life, tired of wandering in all directions.

Ma sasam krandat: “Palajaj apa sarban, kua manušadinam ručat; palajaj apa Bagjas prabartasan!

I cry to them: “Flee from all that pleases the crowd; flee from the gifts of Chance!

Nirudaj prak sarbal nanal, jan Bagja tam barat, saha sanšajal ča bihil; če hamuke margasa ča minasa kapatte apa ašansisan, jasa sasan karšat.

Stop before every good that Chance brings you, with doubt and fear; for it is the dumb animals and the fish that are deceived by hopes that draw them.

Ku ta ranat ka hobasan Bagjas ‘prabartasan’? Sasa bandasa.

Do you call these things the ‘gifts’ of Fortune? They are nets.

Ča kutarapi apa tasan, ja ušat baset saha rakšil, palajut, nao bale jao sa šakat, apa ka sas dajis bandasan, saha jasal masa marante manušasa, api antar ka hobal ati duhake, kapatte; če masa manat, jat masa nasan darat antar masas hastasal, kintu sasa darat masan.

And whoever of you wants to live in safety will flee, as strongly as he can, from these nets of her favour, by which we mortal people, very wretched in this too, are deceived; for we think that we hold them in our hands, but they hold us.

Nao basi nihat masan prati uče patasan, ča basi upari uče stanasal samapat saha maušul.

Such a life leads us onto steep roads, and life on such heights ends with a fall.

Ča masa ne šakat api stahet prak nane bagjal, kuna sa arabat masan barat saha batal; ča masa ne šakat api maušet ‘saha čojamoral, ja api adunapi upari sas patal’, ba eka sopal purno; Bagja masan ne bartapat — sa kšipat masas čojamoras mukan adas udaral ča hanat masan upari onamorasal.

And we cannot even stand up against good fortune when she begins to carry us with the wind; nor can we go down ‘with the ship still on her course’, or once and for all; Fortune does not overturn us — she throws the bow of our ship under the water and strikes us on the rocks.

“Daraj bale, tada, ka nane ča balapante basis nijaman: dahaj šariram kebala nao bahe, jao hapat nane balam.

“Hold firmly, then, to this good and healthy rule of life: give the body only as much as is needed for good health.

Šarira hapat buhet katinjaro rakšte, jat sa ne birudut manin.

The body must be treated more harshly, so that it does not oppose the mind.

Umaj kebala, jat ta nirudut kšudin; pahaj kebala, jat ta nirudut tiršin; paridaj čibarasan kebala, jat šita ne bišut; basaj antar damal kebala, jat ta buhut rakšte apa pidan.

Eat only to stop your hunger; drink only to stop your thirst; put on clothes only so that the cold does not get in; live in a house only so that you are protected from pain.

Alape bibini, jadi dama čihte apa tirnas kahan ba apa bahe barnas onasan, barte apa bahire dešasan; budaj, jat manuša same nano rakšte adas tirnas čadal, jao adas hiranas čadal.

It makes little difference whether the house is built of turf or of stones of many colours brought from foreign countries; understand that a person is as well sheltered under a roof of grass as under a roof of gold.

Hagaurabaj sarban, kua bina artal šrama karat jao bušanan ča jao sudaren hoban.

Despise everything that useless labour makes as an ornament and as a beautiful thing.

Ča manaj, jat hakua sabel atman ne arhat bismajan; če atmam, jadi sa noče, hakua ne noče.”

And think that nothing but the soul deserves wonder; for to the soul, if it is great, nothing is great.”

Kuna ma nao šačat saha sabal ča saha agame manušasas kulasal, ku ta ne manat, jat ma karat bahjare nanin, jao kuna ma stahat jao darmapanda antar darmadamal, ba mudarat mas mudaran upari antime likal, ba upkarat antar mantaradinal, šačul ba karul, manušam, ja ušat buhet sotapte?

When I speak so with myself and with the later generations, do you not think that I do more good than when I stand as a lawyer in a court, or press my seal on a will, or help, in the council, by word or deed, a man who wants to be elected?

Šradahaj mam: nasa, jasa onahat šramet apa hakuan, šramat apa nočjare karjasan; sasa karat ekatra apa marante hobasan ča apa hamarante hobasan.

Believe me: those who seem to work at nothing are working at greater tasks; they deal at the same time with things that die and things that do not die.

Kintu ma hapat nirudet ča dahet mas nitje dahun, jat ka lika same bare buhut.

But I must stop and give my usual gift, so that this letter may balance.

Hatadahu ne buhut apa mas nije nidasan; če ma adunapi ošat Epikuran. Kahara ma ošit antar sas čomasal ka bakjan: “Jadi ta ušat bedet sate mučin, ta hapat buhet pranibidjas dasa.”

The payment will not be from my own treasures; for I am still reading Epicurus. Today I read in his books this sentence: “If you want to enjoy true freedom, you must be the slave of Philosophy.”

Manuša, ja saban sam dahat, ne hapat pratikšet; sa mučte sapadi. Če pranibidjas šemešu saba muči.

The man who gives himself to her does not have to wait; he is set free at once. For the service of Philosophy is itself freedom.

Mešak ta mam parkut, kusa ma dahat nao bahe Epikuras nane šačasan, ne šačasan apa masas nije sangan.

Perhaps you will ask me why I give so many of Epicurus's fine words, and not words from our own school.

Kintu ku buhat karana, jat ta manut nasan Epikuras šačasan, ne sarbas nidasan?

But is there any reason why you should think them sayings of Epicurus and not the treasure of all?

Kubahe kabatarasa šačat manasan, jasan pranipandasa šačit ba šakut šačet!

How many poets speak thoughts that philosophers have spoken or could speak!

Ma ne hapat sparšet duhakapante natusas likatarasan ča masas Romas natusas likatarasan; če nasa api alape gambire ča stahat ardo antara hasapante natul ča duhakapante natul.

I need not touch on the writers of tragedies and on the writers of our Roman plays; for these too are somewhat serious and stand halfway between comedy and tragedy.

Kubahe prane kabasa guhte antar hasapante kuje natusal! Kubahe Publilijas kabas rekasa arhat buhet šačte apa duhakapante natusas natasan, ča api apa hasapante natusas natasan!

How many wise verses lie hidden in the little comic plays! How many of Publilius's lines deserve to be spoken by the actors of tragedies, as well as by the actors of comedies!

Ma dahut eka sas kabas rekan, ja sparšat pranibidjan, ča nanmoro na sas bagan, apa jan masa purbe šačit, kubana sa šačat, jat Bagjas prabartasa ne masas nidasas baga:

I will give one of his lines, which touches philosophy, and most of all that part of it which we spoke about before, where he says that the gifts of Chance are not part of our treasures:

Adunapi bahire nan, kua ta labit, lobo ušanto.

Still foreign is what you got by greedy wanting.

Ma smarat, jat ta saba šačit ka manan ati nanjaro ča hrasjaro:

I remember that you yourself said this thought much better and more briefly:

Kua Bagja tam karit, na sato ne tas.

What Chance has made yours is not truly yours.

Ča tire, ja api nanjaro šačte apa tan, ne buhut tjajte:

And a third, said by you still better, shall not be left out:

Nane hoba, ja šakit buhet dahte, šakat buhet grahte.

The good thing that could be given can be taken.

Ma ne likut ka upari mas bjajasas likal, če ma tam nan dahit apa tas nije nidasan.

I will not write this in my book of expenses, because I have given it to you from your own treasures.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta ušat sunet, jadi Epikura sato šačat, kuna sa, antar kinči sas likal, nindat nasan, jasa manat, jat prane manuša sabam alam ča tasmat ne hapat mitrasan.

You want to know whether Epicurus speaks rightly when, in a letter of his, he blames those who think that the wise man is enough for himself and therefore does not need friends.

Ka Epikuras biroda apa Stilbonan ča apa nasan, jasa šradahat, jat nanmore nani atma, ja ne bedat.

This is Epicurus's objection to Stilbo and to those who believe that the highest good is a soul that does not feel.

Masa niščito bindut duba artan, jadi masa jujut šačet gresije šačan “habedi” hrasjaro, eka šačal, ča likut nan saha latinije šačal, ja artat “ne kšamu”.

We will surely find a double meaning if we try to say the Greek word “no-feeling” too shortly, in one word, and write it with a Latin word that means “not bearing”.

Če na šakat buhet budte antar artal, ja bibine apa nan, kua masa ušat.

For it can be understood in a meaning that is different from what we want.

Masa ušat šačet atman, ja nišidat sarbe duhis bedun; kintu manušasa budut atman, ja ne šakat kšamet hakuan duhin.

We want to speak of a soul that refuses every feeling of evil; but people will understand a soul that cannot bear any evil.

Tasmat manaj, jadi ne nanjare šačet “atma, jan ne šake pidapet”, ba “atma, ja purno bahiro pidas bubanal.”

Therefore consider whether it is not better to say “a soul that cannot be hurt”, or “a soul wholly outside the world of pain.”

Antara masal ča itare sangal buhat ka bibini: masas prane manuša bedat sabas duhakisan, kintu sasan jihat; sasas prane manuša sasan api ne bedat.

Between us and the other school there is this difference: our wise man feels his sorrows, but defeats them; their wise man does not even feel them.

Kintu masa ča sasa samo darat ka manan: jat prane manuša sabam alam.

But we and they alike hold this thought: that the wise man is enough for himself.

Tada api sa ušat mitrasan, samantasan ča sangin, kubahe sa sabam alam.

Even so he wants friends, neighbours and company, however much he is enough for himself.

Ča ikšaj, kubahe sa sabam alam; če kadači sa šakat buhet suke saha sabas bagal.

And see how far he is enough for himself; for at times he can be content with a part of himself.

Jadi sa hahut hastan apa rogan ba apa judun, ba jadi kinči durgata binašaput eka ba ube sas akšasan, sa buhut suke saha nal, kua čohut, ča ramut sas bidte ča kšatapte šariran nao bahe, jao sa ramit nan, kuna na buhit purne.

If he loses a hand through disease or war, or if some accident destroys one or both of his eyes, he will be content with what remains, and will enjoy his broken and damaged body as much as he enjoyed it when it was whole.

Kintu jadjapi sa ne duhakat apa ka bagasan, jadi sasa ne buhat, sa nanjaro ne ušat nasan hahet.

But although he does not grieve for these parts if they are missing, he would rather not lose them.

Ka artal prane manuša sabam alam: jat sa šakat baset bina mitrasal, ne jat sa ušat baset bina sasal.

In this sense the wise man is enough for himself: that he can live without friends, not that he wants to live without them.

Kuna ma šačat “šakat”, ma artat ka: sa kšamat mitras hahun saha šante manal.

When I say “can”, I mean this: he bears the loss of a friend with a calm mind.

Kintu sam hanitjo ne hapat buhet bina mitrasal; če antar sas nije hastal stahat, kuo šigro sa nibartaput nan, kua buhit hahte.

But he never needs to be without friends; for it lies in his own hand how quickly he makes good what was lost.

Jao Pidija, jadi sa hahat onamanušan, šakat sapadi itaran čidet, nao masas gura mitris kalal šakat purnapet stanan, ja čohit rikte, kuna mitra marit.

Just as Phidias, if he loses a statue, can at once carve another, so our master in the art of friendship can fill the place that stayed empty when a friend died.

Jadi ta parkat, kuo manuša šakat šigro karet saban mitran, ma tam šačut, jadi masa samatat, jat ma šakat sapadi dahet mas arnan ča same karet ka likas rehun.

If you ask how a person can quickly make himself a friend, I will tell you, if we agree that I may at once pay my debt and balance the account of this letter.

Hekatona šačat: “Ma šakat tam drešapet mejus pahun, karte bina aušadasal, bina tirnasal ča bina majatarasas mantarasal: ‘Jadi ta ušat buhet mejte, mejaj.’”

Hecato says: “I can show you a drink of love made without medicines, without herbs and without any witch's spells: ‘If you want to be loved, love.’”

Noče rami buhat ne kebala antar rakšul purane ča stahte mitrisas, kintu api antar nabe mitrisas arabul ča labul.

There is great pleasure not only in keeping old and settled friendships, but also in beginning and getting new ones.

Same bibini buhat antara nabe mitras jihul ča eba jihte mitral, jao antara kšetarataral, ja bapat, ča kšetarataral, ja luhat.

There is the same difference between winning a new friend and having already won him as between the farmer who sows and the farmer who reaps.

Pranipanda Atala abjasit šačet: “Ramjare karet mitran apa daret nan, jao čitaratarasam ramjare čitaret apa samapet čitaran.”

The philosopher Attalus used to say: “It is more pleasant to make a friend than to keep him, as it is more pleasant to a painter to paint than to have finished painting.”

Kuna manuša šramat ča purno antar sas karjal, ka saba karja dahat noče haršin; kintu kuna sa grahit sas hastan apa samapte nanmore karjan, rami ne nao teme.

When a person works and is wholly in his task, the work itself gives great joy; but when he has taken his hand from the finished masterpiece, the pleasure is not so sharp.

Apa na uešan sa ramat sas kalas palasan; kalan saban sa ramit, kuitman sa čitarit.

From that time he enjoys the fruits of his art; it was the art itself that he enjoyed while he was painting.

Masas šerasas jubani dahat bahjare palasan, kintu sasas šiši buhit mištjare.

The youth of our children gives more fruit, but their infancy was sweeter.

Aduna nibartaj masa prati parkin. Prane manuša, ma šačat, jadjapi sabam alam, tada api ušat mitrasan, api jadi kebala jat sa abjasut mitrin, jat sas nane gunasa ne nidarut.

Let us now return to the question. The wise man, I say, though he is enough for himself, nevertheless wants friends, if only so that he may practise friendship, so that his good qualities do not sleep.

Kintu ne prati na artan, jan Epikura šačat antar likal, jan ma purbe smarit: “Jat buhut ekatara, ja sadut antike prati san, kuna sa rogante, ja upkarut sam, kuna sa antar bandabanal ba antar hadjil”; kintu jat sam buhut ekatara, jas rogas nidarbanas antike sa saba sadut, ekatara, ja bandte antar hamitras hastasal, jan sa saba mučut.

But not for the purpose that Epicurus names in the letter I mentioned before: “That there may be someone to sit beside him when he is sick, to help him when he is in prison or in want”; but that he may have someone beside whose sickbed he himself may sit, someone bound in enemy hands whom he himself may set free.

Ja ikšat kebala saban ča gamat antar mitrisal ka karanat, sa duhe rehat.

He who looks only to himself and enters into friendships for this reason counts badly.

Samapu buhut jao arabu: sa karit mitran saha nal, ja šakut san upkaret apa bandabanan; kintu kuna šrinkala eko šabdat, nao mitra san tjajut.

The end will be like the beginning: he has made a friend of one who could help him out of prison; but when the chain first rattles, such a friend will leave him.

Ka mitrisa, jasan ranat “šantes bagjas mitrisa”; ja buhat sotapte labus karanat, buhut nane kebala, kuitman sa upkarante.

These are the friendships called “friendships of calm fortune”; one who is chosen for the sake of gain will be good only while he is useful.

Tasmat bagje manušasa buhat pari bandte mitrasas sangasal; kintu nasa, jasa maušit, stahat antar noče ekakil, ča sasas mitrasa palajat api apa na sankatan, ja hapat parikšet sasas hatin.

Therefore fortunate people are surrounded by troops of friends; but those who have fallen stand in great loneliness, and their friends flee from the very danger that should test their worth.

Tasmat api masa drešat bahe laje kathasan apa manušasan, jasa apa bihin tjajat ba dahat sasas mitrasan hamitrasam.

Therefore we also see many shameful stories of people who out of fear leave or hand over their friends to enemies.

Arabu ča samapu ne šakat buhet bibine. Ja arabat buhet tas mitra, če na labam dahat, api nirudut, če na labam dahat.

The beginning and the end cannot be different. He who begins to be your friend because it brings gain will also stop because it brings gain.

Manuša buhut karšte apa kinči labun, ja dahte prati sas mitrin, jadi sa karšte apa kinči hoban antar mitril sabel mitrin saban.

A person will be drawn by some reward given in exchange for his friendship, if he is drawn by anything in friendship except friendship itself.

Prati kuan tada ma karat manušan mas mitran? Jat mam buhut ekatara, prati jan ma šakut maret, jan ma šakut uahet antar bahire dešal, jas martun ma šakut nirudet saha mas nije basil ča api nan dahet.

For what then do I make a person my friend? So that I may have someone for whom I can die, whom I can follow into a foreign country, whose death I can stop with my own life, and even give it.

Mitri, jan ta čitarat, banija ča ne mitri; sa ikšat kebala sukan ča ikšat prati karjapalasan.

The friendship that you paint is trade and not friendship; it looks only to comfort and looks towards results.

Bina sanšajal mejataras bedi darat antar sal kinči sadriše mitrim; manuša šakat nan ranet batule mitrin.

Without doubt the feeling of a lover holds in it something like friendship; one could call it mad friendship.

Kintu, jadjapi ka sate, ku ekatara mejat labus, ba učjare stanas, ba ranas karanat?

But, though this is true, does anyone love for the sake of gain, or of a higher place, or of a name?

Šude meju, ja ne čintat apa sarbe itare hobasan, agnapat atman saha ušil sudare hobas, ne bina ašansil, jat meju nibartut.

Pure love, which cares nothing for all other things, sets the soul on fire with desire for the beautiful thing, not without the hope that the love will come back.

Kua tada? Ku gaurabjare karana šakat karet laje ušin?

What then? Can a more honourable cause make a shameful desire?

Ta šakat utaret: “Masa aduna ne parkat, jadi mitri hapat buhet ište sas saba karanat.”

You may answer: “We are not now asking whether friendship should be sought for its own sake.”

Ne; hakua ne hapat drešapet nao bahe; če jadi mitri hapat buhet ište sas saba karanat, na šakat nan išet, ja sabam alam.

No; nothing needs proving so much; for if friendship should be sought for its own sake, he who is enough for himself may seek it.

“Kuo tada,” ta parkat, “sa nan išat?” Šudo jao sa išat ati sudaren hoban, ne karšte apa labus ušin, ne bihapte apa Bagjas čalin.

“How then,” you ask, “does he seek it?” Exactly as he seeks a very beautiful thing, not drawn by the desire for gain, nor frightened by the changeableness of Fortune.

Ja išat mitrin prati nane kšanasan, grahat apa san sarbe sas gaurabin.

He who seeks friendship for good moments takes from it all its honour.

“Prane manuša sabam alam.” Ka šačan, prije Lusilija, bahe manušasa duhe budapat; če sasa nihat prane manušan apa bubanan ča karapat san baset antar sas nije čarmal.

“The wise man is enough for himself.” This word, dear Lucilius, many people explain badly; for they lead the wise man out of the world and make him live inside his own skin.

Kintu masa hapat saudano ikšet, kua ka bakja artat ča kubahe dure na prapat: prane manuša sabam alam prati harše basin, kintu ne prati basin kebala.

But we must look carefully at what this sentence means and how far it reaches: the wise man is enough for himself for a happy life, but not for mere life.

Če prati basin kebala sam hapat bahe upkarusa; kintu prati harše basin sam hapat kebala purne ča sarale atma, ja Bagjan hagaurabat.

For for mere life he needs many helps; but for a happy life he needs only a whole and upright soul, one that despises Fortune.

Ma ušut tam api šačet eka apa Krisipas bagapusan; sa šačat, jat prane manuša hakuan ne hinat, ča tada sam hapat bahe hobasa.

I would like to tell you also one of the distinctions of Chrysippus; he says that the wise man lacks nothing, and yet he needs many things.

“Ča itare pakšal,” sa šačat, “murkam hakua ne hapat, če sa ne sunat, kuo jujet kinči hoban; kintu sa sarban hinat.”

“And on the other side,” he says, “the fool needs nothing, for he does not know how to use anything; but he lacks everything.”

Prane manušam hapat hastasa, akšasa ča bahe hobasa, jasa hapat prati sas ahare jujun; kintu sa hakuan ne hinat.

The wise man needs hands, eyes and many things that are necessary for his daily use; but he lacks nothing.

Če hinu artat hapin, ča prane manušam hakua ne hapat.

For lack means need, and nothing is necessary to the wise man.

Tasmat, jadjapi sa sabam alam, sam tada hapat mitrasa. Sa ušat nao bahe mitrasan, jao šake, kintu ne jat sa baset harše; če sa harše basut api bina mitrasal.

Therefore, although he is enough for himself, he still needs friends. He wants as many friends as possible, but not in order to live happily; for he will live happily even without friends.

Nanmore nani ne parkat upkarusan apa bahiran; na bardat damal ča purno tounat antar sabal.

The highest good asks for no helps from outside; it grows at home and rises wholly within itself.

Jadi nani išat kinči sabas bagan apa bahiran, na arabat buhet adas Bagjas kridul.

If the good seeks any part of itself from outside, it begins to be under the play of Fortune.

Manušasa šakat šačet: “Kintu kue basi buhut prane manušam, jadi sa čohut bina mitrasal, kuna sa kšipte antar bandabanal, ba čohte antar kinči bahire dešal, ba bilambapte antar dirge jataral, ba kšipte upari ekake kulal?”

People may say: “But what kind of life will the wise man have if he is left without friends when he is thrown into prison, or left in some foreign country, or delayed on a long voyage, or thrown on a lonely shore?”

Sas basi buhut jao Jupiteras basi, ja, kuna bubana binašat, kuna debasa mišarte ekatra ča Prakriti alape uešam bišramat apa sas šraman, šakat nibartet antar sabal ča dahet saban sabas manasam.

His life will be like the life of Jupiter, who, when the world is destroyed, when the gods are mixed together and Nature rests for a little while from her work, can withdraw into himself and give himself to his own thoughts.

Kinči nao prane manuša karut; sa nibartut antar sabal ča basut saha sabal.

In some such way the wise man will act; he will withdraw into himself and live with himself.

Kuitman sam anujte kalpet sas karjasan anusara sas nirnajis, sa sabam alam — ča parinat genan; sa sabam alam — ča bardapat šerasan; sa sabam alam — ča tada ne šakit baset, ene sam buhit baset bina manušasas sangil.

As long as he is allowed to arrange his affairs according to his judgment, he is enough for himself — and marries a wife; he is enough for himself — and raises children; he is enough for himself — and yet could not live if he had to live without the company of people.

Prakritis karšusa, ne sas nije labus hapusa, nihat san prati mitrisan. Če jao itare hobasa masan karšat apa sasas nije prakritin, nao api mitri.

The pulls of nature, not his own needs of gain, lead him to friendships. For as other things draw us by their own nature, so does friendship.

Jao masa hamejat ekakin ča ušat sangin, jao prakriti karšat manušasan prati parasparan, nao api antar ka hobal buhat karšu, ja masan karat mitrin ušante.

As we hate loneliness and want company, as nature draws people to each other, so in this matter too there is a pull that makes us desirous of friendship.

Tada api, jadjapi prane manuša šakat sabas mitrasan ati mejet, nitjo sasan tulanto saha sabal ča stahapanto sasan purbo apa saban, sarbe nani čohut antar sas nije basil, ča sa šačut šačasan, jasan šačit api na Stilbona, jan Epikura nindat antar sas likal.

Nevertheless, though the wise man may love his friends very much, often comparing them with himself and putting them before himself, all the good will remain in his own being, and he will speak the words that were spoken by that very Stilbo whom Epicurus blames in his letter.

Če Stilbona, pašat jada sas pura buhit grahte ča sas šerasa ča sas barja hahte, kuna sa gamit apa sarbas binašun ekake ča tada harše, nao šačit Demetrijam, jan ranit Purasas Binašataran sas binašus karanat, jada Demetrija parkit, jadi sa hahit kinči hoban: “Sarbe mas nanisa saha mal!”

For Stilbo, after his city was taken and his children and wife lost, when he came out of the general destruction alone and yet happy, spoke thus to Demetrius, called the Destroyer of Cities because of his destruction, when Demetrius asked whether he had lost anything: “All my goods are with me!”

Ka bale ča noče hardas manuša! Hamitra jihit, kintu Stilbona jihit sas jihataran.

Here is a brave man with a great heart! The enemy conquered, but Stilbo conquered his conqueror.

“Ma hakuan ne hahit!” Am, sa karapit Demetrijan sanšajet, jadi sa saba sato jihit.

“I have lost nothing!” Yes, he made Demetrius doubt whether he himself had truly conquered.

“Sarbe mas nanisa saha mal!” Ka arta: sa ne manit nanin nan, kua šakit buhet grahte apa san.

“All my goods are with me!” That is to say: he did not think good that which could be taken from him.

Masa bismajat apa kinči margasan, če sasa šakat boket pari agnal bina šariras kšatil; kintu kubahe bahjaro arhat bismajan manuša, ja bokit pari agnan, kadagan ča binašun bina branal ča bina kšatil!

We wonder at certain animals because they can go through fire without harm to the body; but how much more does a man deserve wonder who has gone through fire, sword and destruction without wound and without harm!

Ku ta aduna budat, kubahe sukjare jihet sarban manušadinan apa jihet eka manušan?

Do you understand now how much easier it is to conquer a whole people than to conquer one man?

Ka Stilbonas šaču same apa Stoas pranibidjan; Stoas pranipanda api šakat baret sabas nanisan purne pari purasal, jasa rokte prati basman; če sa sabam alam. Ka simasa, jasan sa stahapat sabas haršim.

This saying of Stilbo agrees with the philosophy of the Stoa; the Stoic also can carry his goods whole through cities that have been burned to ash; for he is enough for himself. These are the limits that he sets to his own happiness.

Kintu ne manaj, jat kebala masas sanga šakat šačet nane šačasan; api Epikura saba, Stilbonas nindatara, šačit sadriše šačasan; likaj nan prati mas labun, jadjapi ma eba dahit mas kaharas arnan.

But do not think that only our school can speak fine words; even Epicurus himself, the blamer of Stilbo, spoke similar words; write it down to my credit, though I have already paid my debt for today.

Sa šačat: “Ja ne manat nan, kua sam, nanmore adjin, sa duhake, api jadi sa sarbas bubanas suama.”

He says: “He who does not think what he has the greatest wealth is unhappy, even if he is master of the whole world.”

Ba, jadi ka tam onahat nanjare šaču — če masa hapat jujet dahet artan, ne kebala šačasan: “Manuša šakat bubanam rajet ča tada buhet duhake, jadi sa ne bedat, jat sa nanmoro harše.”

Or, if this seems to you a better saying — for we must try to give the meaning, not only the words: “A man may rule the world and still be unhappy, if he does not feel that he is most happy.”

Kintu jat ta sunut, jat ka manasa sarbas, Prakriti niščito dahte, ta bindut antar eka hasapante kabataral ka kabas rekan:

But so that you may know that these thoughts belong to all, given surely by Nature, you will find in one comic poet this line:

Duhake na, ja manat saban duhaken.

Unhappy is he who thinks himself unhappy.

Če kua bibini tas stiti, jadi na duhe antar tas nije akšasal?

For what does your condition matter, if it is bad in your own eyes?

Ta šakat šačet: “Kua tada? Jadi na manuša, ja adje laje upajasal, ča na manuša, ja bahe manušasas suama, kintu bahjare manušasas dasa, ranut saban harše, ku sasas nije mana karut sasan harše?”

You may say: “What then? If that man, rich by shameful means, and that man, master of many people but slave of more, call themselves happy, will their own opinion make them happy?”

Ne bibini, kua manuša šačat, kintu kua sa bedat; ča ne, kuo sa bedat eka aharal, kintu kuo sa bedat sarbe uešal.

It does not matter what a person says, but what he feels; and not how he feels on one day, but how he feels at all times.

Kintu ta ne hapat bihet, jat ka noče adika maušut antar hasarhante hastasal; kebala prane manušam ručat sas nije.

But you need not fear that this great privilege will fall into unworthy hands; only the wise man is pleased with his own.

Mudi nitjo duhakat apa sabas šrantin.

Folly always suffers from weariness of itself.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Am, ma ne bartat mas manan: palajaj apa bahen, palajaj apa alapen, palajaj api apa eka manušan.

Yes, I do not change my thought: flee from the many, flee from the few, flee even from the single person.

Ma ne sunat hakutaran, saha jal ma ušut tan bagapet. Ča drešaj, kue mana mam apa tan; če ma daršat tan šradahet tam saba.

I know nobody with whom I would want to share you. And see what an opinion I have of you; for I dare to trust you to yourself.

Krata, manušasa šačat, na Stilbonas šikšatara, apa jan ma šačit antar purbe likal, drešit jubanen manušan, ja bokit ekako, ča parkit san, kua sa karat purno ekako.

Crates, people say, the pupil of that Stilbo of whom I spoke in an earlier letter, saw a young man walking alone and asked him what he was doing all alone.

“Ma šačat saha sabal,” utarit jubane manuša. “Tada, parko, buhaj saudane,” šačit Krata, “ča ikšaj nano; ta šačat saha duhe manušal!”

“I am talking with myself,” answered the young man. “Then please be careful,” said Crates, “and watch well; you are talking with a bad man!”

Kuna manušasa duhakat apa martun ba bihat apa kinči hoban, masa abjasat sasan ikšet, jat sasa ne jujut duhe sasas ekakin.

When people are grieving over a death or are afraid of something, we are used to watching them, so that they do not use their loneliness badly.

Hakutara bina manal ne hapat buhet tjajte ekako; tada sa kebala jojanat mudin ča sančat agame sankatasan sabam ba itarasam; sa jagarapat sabas laje ušisan; mani drešapat nan, kua bihi ba laja purbe darit adas; ekaki teme karat sas šurin, jagarapat sas ušisan ča agnapat sas krodin.

Nobody without thought should be left alone; then he only plans folly and heaps up future dangers for himself or for others; he wakes his shameful desires; the mind shows what fear or shame used to hold down; loneliness sharpens his daring, wakes his desires and sets his anger on fire.

Ča antimo eka labu, jan ekaki dahat — abjasa ne šradahet hakutaram ča ne bihet sakšasan — murkam hahte; če sa saban saba dahat.

And finally the one gain that loneliness gives — the habit of trusting no one and of not fearing witnesses — is lost to the fool; for he gives himself away.

Tasmat ikšaj, kue mas ašansisa apa tan — ne, nanjaro, kua ma pratinat sabam, če ašansi kebala haniščite nanis rana: ma ne sunat manušan, jas sangi tam buhut nanjare apa tas nije sangin.

Mark therefore what my hopes are for you — no, rather, what I promise myself, since hope is only the name of an uncertain good: I know no person whose company would be better for you than your own company.

Ma smarat, saha kue noče atmal ta kšipit kinči šačasan, ča kuo purne balas sasa buhit! Ma sapadi saban stabit ča šačit: “Ka šačasa ne gamit apa oštasas siman; ka šačusam bale mula. Ka manuša ne apa bahesan; sa ikšat prati sabas sate nanin.”

I remember with what a great spirit you threw out certain words, and how full of strength they were! At once I praised myself and said: “These words did not come from the edge of the lips; these sayings have a strong root. This man is not one of the many; he looks to his true good.”

Šačaj ča basaj nao; ikšaj, jat hakua tan ne darut ničo.

Speak and live in this way; see that nothing keeps you down.

Apa tas purbe prartusan, ta šakat mučet debasan apa utarun; prartaj nabe prartusan; prartaj purne manin ča nane balan, eko atmas, tada šariras.

As for your former prayers, you may free the gods from answering; pray new prayers; pray for a whole mind and good health, first of the soul, then of the body.

Ča niščito ta hapat nao bahjaro prartet. Sahaso krandaj prati Deban; ta ne parkut san apa hoban, ja itaras.

And of course you should pray so more often. Call boldly to God; you will not ask him for a thing that is another's.

Kintu ma hapat, jao mas abjasa, prešet kujen prabartan saha ka likal. Sate šaču, jan ma bindit antar Atenodoral: “Sunaj, jat ta mučte apa sarbe ušisan, kuna ta prapit stanan, kubana ta prartat Deban apa hakuan, sabel nan, kua ta šakat spašto prartet.”

But I must, as is my custom, send a small gift with this letter. It is a true saying that I found in Athenodorus: “Know that you are freed from all desires when you have reached the point where you pray to God for nothing except what you can pray for openly.”

Kintu kuo mude manušasa aduna! Sasa jalpat debubanam nanmore laje prartusan; kintu jadi ekatara sotamat, sasa sapadi maune.

But how foolish people are now! They whisper the most shameful prayers to heaven; but if anyone listens, they are at once silent.

Nan, kua sasa ne ušat, jat manušasa sunut, sasa šačat Debam.

What they do not want people to know, they tell to God.

Ku ta ne manat tada, jat ka nane mantu šakat buhet dahte tam: “Basaj antar manušasal, jao ene Deba tan drešit; šačaj saha Debal, jao ene manušasa sotamit”?

Do you not think then that this good counsel could be given to you: “Live among people as if God saw you; speak with God as if people were listening”?

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Tas mitra ča ma šačit ekatra. Sa šakante manuša; sas eke šačasa api drešapit, kue atma ča kue budi sam ča kue purbabokun sa eba karit.

Your friend and I have talked together. He is an able man; his very first words showed what spirit and what understanding he has and what progress he has already made.

Sa mam dahit purbe rasan, ča sa ne haprapat nam utaret. Če sa ne šačit apa purbamanin, kintu buhit kšano čopte bina rakšil.

He gave me a foretaste, and he will not fail to answer to it. For he did not speak from forethought, but was suddenly caught off his guard.

Kuna sa jujit saban sančet, sa alape šakit tjajapet na lajas barnan, ja nane sanketa jubane manušal; rohitu, ja tanit pari sas ananan, onahit tounet apa gambiran.

When he tried to collect himself, he could hardly drive away that colour of shame, which is a good sign in a young man; the blush that spread over his face seemed to rise from the depths.

Ča ma niščite, jat sas abjasa rohitet čohut saha sal, api pašat jada sa balaput sas čitan, tjajut sarbe sas došasan ča šoput prane.

And I am sure that his habit of blushing will stay with him even after he has strengthened his character, put away all his faults and become wise.

Če hakua prani ne šakat grahet šariras prakritis habalisan. Nan, kua janil bapte, abjasa šakat mirdapet, kintu ne jihet.

For no wisdom can take away the body's natural weaknesses. What is planted at birth, practice can soften, but not overcome.

Nanmore šante šačatara, kuna sa prak manušadinal, bahe sopasan sabedat, jao ene sa šrantit ba atiba tapit saban; kinči kampat antar gonasal, kuna sasa tounat šačet; ma sunat kinči manušasan, jasas dantasa kampat, jasas jihabasa skalat, jasas oštasa kampat.

The calmest speaker, when he is before a crowd, often sweats, as if he had tired or overheated himself; some tremble in the knees when they rise to speak; I know some people whose teeth shake, whose tongues stumble, whose lips tremble.

Šikšu ča abjasa hanitjo ne šakat ka abjasan tjajapet; prakriti jujat sabas nije balan ča saha tadriše habalil drešapat saban api bale manušasam.

Training and practice can never shake off this habit; nature uses her own power and through such a weakness shows herself even to strong people.

Ma sunat, jat rohitu api tadriše abjasa, ja kšano tanat pari nanmore gambire manušasas ananasan.

I know that the blush too is such a habit, which spreads suddenly over the faces of the most serious men.

Sato, na bahjare antar jubanil, tapjare raktas ča mirdjare ananas karanat; kintu api parikšte ča purane manušasa rohitat.

Indeed it is more frequent in youth, because of the warmer blood and the softer face; but even tested and old men blush.

Kinči nanmoro sankate, kuna sasa rohitat, jao ene sasa anujat sarbe sasas lajin palajet.

Some are most dangerous when they redden, as if they let all their shame escape.

Sula, kuna rakta tounit antar sas kapolasal, buhit antar sas krurmore čital. Pompejam buhit nanmore mirde anana; sa nitjo rohitit prak manušadinal, ča nanmoro antar dešamanušasas sangal.

Sulla, when the blood rose into his cheeks, was in his cruellest mood. Pompey had the softest face; he always blushed before a crowd, and above all in an assembly of citizens.

Pabijana api, ma smarat, rohitit, kuna sa stahit jao sakša prak mantaradinal; ča sas laji sam ati nano onahit.

Fabianus too, I remember, reddened when he stood as a witness before the council; and his embarrassment looked remarkably well on him.

Tadriše abjasa ne gamat apa manis habalin, kintu apa stitis nabin; hašikšte manuša ne hapat buhet mude, kintu nitjo kampat, če sa maušat antar ka abjasal apa šariras prakritin.

Such a habit does not come from weakness of mind, but from the newness of a situation; an untrained person need not be confused, but is usually moved, because he falls into this habit through the body's nature.

Jao kinči manušasam bahe rakta, nao itarasam šigre ča čale rakta, ja sapadi dabat prati ananan.

Just as some people have much blood, so others have a quick and moving blood that at once runs to the face.

Jao ma šačit, prani hanitjo ne šakat ka abjasan grahet; če ene sa šakit mardet apa masan sarbe masas došasan, sa buhit bramandas suama.

As I said, wisdom can never take away this habit; for if she could rub out all our faults, she would be the mistress of the universe.

Kua masam dahte apa masas janis nijamasan ča apa masas šariras mišarun, čohut saha masal, kubahe katino ba dirgo atma jujit saban jihet.

Whatever is given to us by the rules of our birth and by the mixture of our body will stay with us, however hard or long the soul has tried to master itself.

Ča masa ne šakat nišidet ka bedisan bahjaro, jao masa šakat sasan krandet.

And we cannot forbid these feelings any more than we can call them up.

Natasa antar natubanal, jasa ankarat bedisan, jasa drešapat bihin ča čintan, jasa čitarat duhakin, ankarat lajin, namanto sasas širasan, hrasapanto sasas smehasan ča daranto sasas akšasan upari bumal, jao ene sasa multe.

Actors in the theatre, who imitate feelings, who show fear and worry, who paint sorrow, imitate shame by bowing their heads, lowering their voices and keeping their eyes on the ground, as if they were rooted.

Kintu sasa ne šakat rohitet; če rohitun ne šake nirudet ba labet.

But they cannot make themselves blush; for the blush cannot be stopped or gained.

Prani ne pratinut masam aušadan ba ne dahut masam upkarun prati nan; na gamat ba bokat bina parkul ča saba sabas darma.

Wisdom will not promise us a remedy or give us help against it; it comes or goes unasked and is its own law.

Kintu mas lika parkat sabas antime bakjan. Sotamaj ča daraj antar hardal ka upkarante ča balapante šačun:

But my letter asks for its last sentence. Hear and keep in your heart this useful and healthy saying:

“Mejaj kinči manušan, jam noče čita, ča daraj san nitjo prak tas akšasal, basanto, jao ene sa tan ikšat, ča kalpanto sarbe tas karusan, jao ene sa nasan drešat.”

“Love some man of great character, and keep him always before your eyes, living as if he were watching you, and arranging all your deeds as if he saw them.”

Ka, prije Lusilija, Epikuras mantu; sa sato masam dahit rakšataran ča mitran, ja saha masal bokat.

This, dear Lucilius, is the counsel of Epicurus; he has rightly given us a guardian and a friend who walks with us.

Masa šakat tjajet bahjare nobasan, jadi masam sakša, ja stahat antike, kuna masa sidte duhe karet.

We can be rid of most wrongs if we have a witness who stands near when we are ready to do wrong.

Atmam hapat buhet ekatara, jan sa šakat gaurabet — ekatara, jas adikal sa šakat karet api sas antare debdaman bahjaro punje.

The soul must have someone whom it can respect — someone by whose authority it can make even its inner temple holier.

Harše manuša, ja šakat itarasan nanjarapet, ne kebala kuna sa saha sasal, kintu api kuna sa antar sasas manasal!

Happy is the man who can make others better, not only when he is with them, but even when he is in their thoughts!

Ča api harše na, ja šakat manušan nao gaurabet, jat sa šantapat ča kalpat saban, smaranto san!

And happy too is he who can so respect a man that he calms and arranges himself by remembering him!

Ja šakat itaran nao gaurabet, sa saba šigro buhut gauraba arhte.

He who can so respect another will himself soon be worthy of respect.

Tasmat sotapaj Katonan; ba, jadi Katona tam onahat atiba katine, sotapaj kinči Lelion, mirdjare atman.

Choose therefore a Cato; or, if Cato seems to you too hard, choose some Laelius, a gentler spirit.

Sotapaj guran, jas basi, šaču ča anana, ja atman drešapat, tam ručit; čitaraj san nitjo tam jao tas rakšataran ba tas drešapun.

Choose a master whose life, speech and face, which shows the soul, have pleased you; picture him always to yourself as your guardian or your example.

Če masam sato hapat ekatara, anusara jas masa šakat kalpet masas čitasan; ta hanitjo ne šakat sarale karet nan, kua bakre, jadi ta ne jujat rekamikan.

For we truly need someone according to whom we can arrange our characters; you can never make straight what is crooked unless you use a ruler.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Kubana ma bartat, ma drešat mas barašasas sanketasan.

Wherever I turn, I see the signs of my years.

Ma bišit alape purbe mas daman antar kšetaral ča nindit hatan, ja buhit bjajte prati maušante daman.

A little while ago I visited my house in the country and complained about the money that was spent on the falling house.

Mas karšabanas adikatara šačit, jat došasa ne gamit apa sas hasaudanin; “sa karit sarban, kua šake, kintu dama purane.”

My farm overseer said that the faults did not come from his carelessness; “he was doing everything possible, but the house was old.”

Ča ka buhit dama, ja bardit adas mas nije hastasal! Kua mam gamantueša barat, jadi onasa, jasa same purane jao ma, eba maušat antar bagasal?

And this was the house that grew under my own hands! What does the future bring me, if stones as old as I am are already falling into pieces?

Ma buhit krode, ča ma grahit eke kšanan dahet mas krodin prak adikataral.

I was angry, and I took the first moment to give my anger before the overseer.

“Spašte,” ma krandit, “jat ka šenasa tjajte; sasam ne buhat parnasa. Sasas šenabahusa nao bakre ča šuške; sasas dandasa nao katine ča hašučte!

“It is clear,” I cried, “that these trees are neglected; they have no leaves. Their branches are so crooked and dry; their stems are so hard and uncared for!

Ka ne šopit, ene ekatara uonit kahan antike prati sasas padasan ča sičit nasan.”

This would not have happened if someone had loosened the earth near their feet and watered them.”

Adikatara šapit apa mas rakšante deban, jat “sa karit sarban, kua šake, ča hanitjo ne nirudit sas šramasan, kintu ka šenasa purane.”

The overseer swore by my guardian god that “he was doing everything possible and never stopped his labours, but those trees were old.”

Antara tal ča mal: ma saba bapit ka šenasan, ma drešit nasan antar sasas eke parnasal.

Between you and me: I myself had planted these trees, I had seen them in their first leaves.

Tada ma bartit prati rohan ča parkit: “Kutara na purane ča bidte nara? Ta nano karit, jat ta stahapit san antar rohal; če sa bokat bahiro.

Then I turned to the door and asked: “Who is that old and broken man? You did well to put him at the entrance; for he is on his way out.

Kubana ta san labit? Kue ramin ta labit, kosanto itaras manušas marten?”

Where did you get him? What pleasure did you get from burying another man's dead?”

Kintu krihadasa šačit: “Ku ta man ne sunat, suama? Ma Pelisio; ta mam barit kuje onamanušilasan. Mas iota buhit Pilosita, damas adikatara, ča ma tas prije krihadasa.”

But the slave said: “Don't you know me, sir? I am Felicio; you used to bring me little statues. My father was Philositus, the steward of the house, and I am your favourite slave.”

“Ka manuša purno batule,” ma šačit. “Ku mas prije krihadasa punar šopit kuje kumara? Kintu na šake; sas dantasa eba maušat.”

“This man is quite mad,” I said. “Has my favourite slave become a little boy again? But that is possible; his teeth are already falling out.”

Ma arnat mas kšetaras damam, jat mas purani drešte, kubana ma bartit.

I owe it to my country house that my old age was seen wherever I turned.

Mejaj masa ča gaurabaj purane barašasan; če na purne ramis, jadi manuša sunat, kuo nan jujet.

Let us cherish and love old age; for it is full of pleasure, if one knows how to use it.

Palasa nanmoro ručat, kuna sasas ueša prajah samapte; jubani nanmoro sudare antar sas samapul; antime pahu ramapat pahataran — pataran, ja san purnapat ča samapat sas madirabatulin.

Fruits please most when their season is almost over; youth is most beautiful at its end; the last drink delights the drinker — the cup that fills him and completes his drunkenness.

Sarbe rami rakšat prati samapun nanmore haršisan, jasa antar sal.

Every pleasure keeps for the end the greatest delights that are in it.

Basi nanmoro suke, kuna na bokat ničo, kintu aduna api ne prapit teme maušun.

Life is most pleasant when it goes downhill, but has not yet reached the steep fall.

Ča ma saba šradahat, jat ueša, ja stahat, jao ene, upari čadas simal, darat sabas nije ramisan. Ba api ka hoba saba, jat masa ne ušat ramisan, stahit antar ramisas stanal.

And I myself believe that the time that stands, as it were, on the edge of the roof has pleasures of its own. Or else this very thing, that we do not want pleasures, has taken the place of the pleasures.

Kuo šantapante, šrantapet sabas ušisan ča samapet saha sasal!

How comforting it is to have tired out one's desires and to be done with them!

“Kintu,” ta šačat, “katine ikšet martun antar ananal!”

“But,” you say, “it is hard to look death in the face!”

Kintu martun hapat ikšet antar ananal jubane ča purane same. Masan ne krandtat anusara masas stanas antar rehataras likal.

But death must be looked in the face by young and old alike. We are not called according to our place in the census-taker's list.

Ča api hakutara ne nao purane, jat sam ne nane ašansat api itaran basis aharan. Ča eka ahara, smaraj, basis jataras eka kramu.

And besides, nobody is so old that it would not be fitting for him to hope for one more day of life. And one day, remember, is one step of life's journey.

Masas basi bagapte antar bagasal; na purne noče mandalasal, jasa pari kujjare mandalasan. Eka mandala darat ča simapat sarbe itaran; na prapat apa janan prati basis antime aharan.

Our life is divided into parts; it is full of great circles that go round smaller circles. One circle holds and bounds all the rest; it reaches from birth to the last day of life.

Agame mandala simapat masas jubanis uešan. Tire darat antar sas simal sarba šerasas uešan.

The next circle bounds the time of our youth. The third holds within its edge the whole time of childhood.

Punar, antar sabas nije prakaral, buhat baraša; na darat antar sal sarbe uešas bagasan, saha jasas gunul masa labat sarban basin.

Again, in a kind of its own, there is the year; it holds within itself all the parts of time by whose multiplying we get the whole of life.

Ebota simapte saha tanjare mandalal. Nanmore kuje mandala ahara; kintu api aharam sas arabu ča sas samapu, sas suruhu ča sas surapatu.

The month is bounded by a narrower circle. The smallest circle is the day; but even a day has its beginning and its end, its sunrise and its sunset.

Tasmat Heraklita, jam sas tame šačus karanat buhit dahte sas antime rana, šačit: “Eka ahara same apa sarbe aharasan.”

Therefore Heraclitus, who was given his last name because of his dark way of speaking, said: “One day is equal to every day.”

Bibine manušasa ka šačun bibine prakarasal budapit.

Different people have explained this saying in different ways.

Kinči šačat, jat aharasa same antar kšanasas rehul, ča ka sate; če jadi masa “aharal” artat dubadaščatura kšanasan, sarbe aharasa hapat buhet same, če kšapa labat nan, kua ahara hahat.

Some say that days are equal in the number of hours, and this is true; for if by “day” we mean twenty-four hours, all days must be equal, because the night gains what the day loses.

Kintu itarasa šačat, jat eka ahara same apa sarbe aharasan sadrišil, če api nanmore dirge uešam ne buhat hakua, ja ne šakat buhet bindte antar eka aharal — ka arta, ueni ča tami — ča api prati nitje uešan ahara karat ka bartusan bahjare, ne bibine, kuna na hrasjare, ča punar bibine, kuna na dirgjare.

But others say that one day is equal to all days by likeness, because even the longest time has nothing that cannot be found in a single day — that is, light and darkness — and even to everlasting time the day makes these changes more numerous, not different when it is shorter and different again when it is longer.

Tasmat sarbe ahara hapat buhet kalpte, jao ene na samapat rekan, jao ene na purnapat ča samapat masas basin.

Therefore every day should be arranged as if it closed the line, as if it filled out and finished our life.

Pakubija, ja dirge rajul karit Sirijan sabas, abjasit karet kosas jagnan sabas gauraba, saha madiral ča nitje kosas umautsabal, ča tada karit, jat san barit apa umakoštan prati sas nidarbanan, kuitman rajas dasasa hastasan hanit ča gahit gresijo saha gital: “Sa basit sas basin, sa basit sas basin!”

Pacuvius, who by a long rule made Syria his own, used to hold a burial offering in his own honour, with wine and the usual funeral feast, and then had himself carried from the dining room to his bed, while the king's servants clapped their hands and sang in Greek with music: “He has lived his life, he has lived his life!”

Nao Pakubija karit, jat san barit prati kosan sarbe aharal. Kintu karaj masa apa nane karanan nan, kua sa karit apa duhe karanan; bokaj masa nidaret saha haršil ča ramil; šačaj masa:

So Pacuvius had himself carried out to burial every day. But let us do from a good cause what he did from a bad cause; let us go to sleep with joy and gladness; let us say:

Ma basit; pata, jan Bagja mam dahit,

I have lived; the road that Fortune gave me

samapte.

is finished.

Ča jadi Debam ručat jogapet itaran aharan, masa hapat nan banadet saha harše hardasal.

And if it pleases God to add another day, we should welcome it with glad hearts.

Na manuša nanmoro harše ča rakšte, če sa saban darat, ja šakat pratikšet praharan bina bihil.

That man is happiest and safe, because he holds himself, who can wait for tomorrow without fear.

Kuna manuša šačit: “Ma basit!”, sarbe prataral, kuna sa tounat, sa labat labun.

When a man has said: “I have lived!”, every morning when he rises he receives a gain.

Kintu aduna ma hapat samapet mas likan. “Kua?” ta šačat; “ku na gamut prati man bina kuje prabartal?”

But now I must end my letter. “What?” you say; “shall it come to me without a little gift?”

Ne bihaj; na barat kinči — ne, bahjare apa kinči hoban, ati bahe.

Do not be afraid; it brings something — no, more than something, a great deal.

Če kua nanjare apa ka šačun, ja ka lika barat: “Duhe baset adas hapul; kintu hakutara ne hapat baset adas hapul.”

For what is better than this saying, which this letter carries: “It is bad to live under compulsion; but nobody is compelled to live under compulsion.”

Niščito ne. Sarbatra šajat bahe hrase ča sarale patasa prati mučin; ča danu Debam, jat hakutaran ne šake daret antar basil. Masa šakat hagaurabet api nasan hapusan, jasa masan darat.

Of course not. On all sides lie many short and simple roads to freedom; and thanks to God that nobody can be held in life. We may despise the very compulsions that hold us.

“Epikura,” ta utarat, “šačit ka šačasan; kua ta karat saha itaras nidal?”

“Epicurus,” you answer, “spoke these words; what are you doing with another's treasure?”

Sarbe sati, ma šačat, mas nidi. Ča ma punar ča punar sančut upari tal Epikuras šačasan, jat sarbe manušasa, jasa šapat itaras šačasal ča dahat hatin šačataram ča ne šačte hobam, budut, jat nanmore manasa sarbas nidi.

Every truth, I say, is my treasure. And I will heap Epicurus's sayings on you again and again, so that all people who swear by another's words and give value to the speaker and not to the thing spoken may understand that the best thoughts are the treasure of all.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma sunat, jat tam bahe atma; če api purbe, kuna ta adunapi ne arabit saban sidapet saha mantusal, jasa buhit balapante ča bale jihet sankatasan, ta buhit garbe sas judul saha Bagjal; ča ka api bahjaro sate aduna, kuna ta judit saha Bagjal ča parikšit tas balasan.

I know that you have much spirit; for even earlier, when you had not yet begun to equip yourself with counsels that were healthy and strong to overcome dangers, you were proud of your fight with Fortune; and this is even more true now, when you have wrestled with Fortune and tested your strengths.

Če masas balasa hanitjo ne šakat masam dahet purne šradahan apa saban, kebala kuna bahe katinisa masan mitrit kabana ča nabana ča kadači api gamit ati antike prati masan.

For our strengths can never give us full trust in ourselves, only when many difficulties have met us on this side and on that and have sometimes even come very close to us.

Kebala ka prakaral sate atma šakat buhet parikšte — atma, ja hanitjo ne samatut buhet adas bahire hobasas adikal.

Only in this way can the true spirit be tested — the spirit that will never agree to be under the authority of things outside us.

Ka nao atmas parikša: hakua judatara ne šakat gamet saha noče atmal antar judul, jadi sa hanitjo ne buhit hanit, kuitman sa buhit nile; kebala na judatara šakat šradahanto gamet antar kridabanal, ja drešit sabas nije raktan, ja bedit sabas dantasan kampet adas hamitras hastal, ja buhit pataušte ča bedit sas hamitras purne hanun, ja buhit maušapte šariral, kintu ne atmal, ja, kubahe sopasan sa maušat, punar tounat saha bahjare birodil.

This is the test of such a spirit: no fighter can go with a high spirit into the fight if he has never been beaten until he was blue; only that fighter can go confidently into the arena who has seen his own blood, who has felt his teeth shake under his opponent's hand, who has been tripped and has felt his opponent's full blow, who has been thrown down in body but not in spirit, who, as often as he falls, rises again with more defiance.

Nao, jat ma čohut antar mas upamal, Bagja bahe sopasan purbe tan jihit, ča tada ta ne dahit saban, kintu kurdit upari ča stahit api bahjare ušante.

So, to stay in my figure, Fortune has often before got the better of you, and yet you did not give yourself up, but leaped up and stood still more eagerly.

Če šuri labat bahe balan, kuna sa parikšte; tada api, jadi tam ručat, anujaj mam dahet tam kinči itare rakšusan, saha jasal ta šakut saban balapet.

For courage gets much strength when it is tested; still, if it pleases you, let me give you some other protections with which you can strengthen yourself.

Bahjare hobasa buhat, Lusilija, jasa masan bihapat, apa hobasan, jasa masan mardat; masa duhakat bahjaro antar manil, kintu alapjaro antar satil.

There are more things, Lucilius, that frighten us than things that crush us; we suffer more in the mind, but less in fact.

Ma ne šačat saha tal Stoas prakaral, kintu mas mirdjare prakaral.

I am not speaking with you in the Stoic way, but in my milder way.

Če masas Stoas abjasa šačet apa sarbe nasan hobasan, jasa krandusan ča jalpusan karat, jao apa alapen hobasan, jasa ne arhat ikšun; kintu ma ča ta hapat tjajet ka noče šabdante šačasan, jadjapi, Deba sunat, sasa alam sate.

For it is our Stoic habit to speak of all those things that cause cries and groans as small things that do not deserve a look; but you and I must leave aside these great-sounding words, although, God knows, they are true enough.

Kua ma tam mantat, ka: ne buhaj duhake prak sankatal; če mešak sankatasa, prak jasal ta šopit šukle, jao ene sasa tam bihapit, tam hanitjo ne gamut; sasa niščito aduna api ne gamit.

What I advise you is this: do not be unhappy before the danger; for perhaps the dangers before which you turned white, as if they threatened you, will never come to you; they certainly have not come yet.

Tasmat kinči hobasa masan pidapat bahjaro, jao sasa hapat; kinči masan pidapat purbo, jao sasa hapat; ča kinči masan pidapat, kuna sasa hapat masan purno ne pidapet.

So some things torment us more than they should; some torment us earlier than they should; and some torment us when they should not torment us at all.

Masa abjasat duhakin nočjarapet, ba manet, ba purbo labet.

We are used to making sorrow bigger, or imagining it, or taking it in advance.

Eke apa ka tira došasan šakat aduna buhet bilambapte, če hoba adunapi parkte ča darmaparikša adunapi, jao ene, antar darmadamal.

The first of these three faults can now be put off, because the matter is still being asked about and the trial is still, as it were, in court.

Nan, kua ma ranut alapen, ta šačut nanmore gambiren; če niščito ma sunat, jat kinči manušasa hasat, kuitman sasan hanat, ča itarasa kampat apa hastas hanun upari karnal.

What I would call small, you will say is most serious; for of course I know that some people laugh while they are beaten, and others flinch at a blow of the hand on the ear.

Masa pašat manut, jadi ka duhisa labat sasas balan apa sasas nije balin, ba apa masas habalin.

We will think later whether these evils get their power from their own strength or from our weakness.

Karaj mam ka dajin: kuna manušasa pari tal stahat ča jujat tam šačet, jat ta duhake, manaj ne nan, kua ta sotamat, kintu nan, kua ta saba bedat; šačaj saha tas bedisal ča parkaj saban ekako, če ta sunat tas nije hobasan nanjaro apa sarbataran.

Do me this kindness: when people stand around you and try to tell you that you are unhappy, think not of what you hear, but of what you yourself feel; talk with your feelings and question yourself alone, because you know your own affairs better than anyone.

Parkaj: “Ku buhat karana, jat ka manušasa saha mal duhakut? Kusa sasa čintat ba api bihat apa man kinči rogan, jao ene duhakisa šakat boket apa manušan prati manušan? Ku na sate duhi, ba kebala duhe jalpu, ne duhi?”

Ask: “Is there any reason why these people should grieve with me? Why do they worry or even fear some disease from me, as if sorrows could go from person to person? Is it a true evil, or only a bad rumour, not an evil?”

Parkaj saban sabas ušil: “Ku ma pidapte bina karanal, ja alam, ku ma duhe čital, ča ku ma karat nan, kua ne duhi, prati duhin?”

Ask yourself of your own will: “Am I tormented without enough cause, am I in a bad mood, and do I turn what is not an evil into an evil?”

Ta šakat utaret saha parkil: “Kuo ma šakut sunet, jadi mas pidasa sate ba kebala manil?”

You may answer with a question: “How shall I know whether my pains are real or only in the mind?”

Kabana ka hobasas nijama: masa pidapte ba apa hobasan, kua aduna, ba apa hobasan, kua gamut, ba apa uban.

Here is the rule for such things: we are tormented either by the things that are now, or by the things that will come, or by both.

Apa nasan, kua aduna, nirnaji suke. Manaj, jat tas šarira muče ča bale ča jat ta ne duhakat apa kinči bahire kšatin.

About the things that are now, the decision is easy. Suppose that your body is free and strong and that you do not suffer from any outside harm.

Kua nam šakut gamantuešal šopet, masa pašat drešut. Kahara nam ne buhat duhi.

What may happen to it in the future, we will see later. Today there is nothing wrong with it.

“Kintu,” ta šačat, “kinči nam šopat.” Eko manaj, jadi tas pramanasa apa agame duhin niščite.

“But,” you say, “something will happen to it.” First think whether your proofs of future evil are certain.

Če bahjaro šopat, jat masan duhapat masas bihisa ča jat masan sošat na sošatara, jalpu, ja abjasat nirnajet judusan, kintu bahjaro nirnajat eka manušasan.

For it happens more often that we are troubled by our fears and that we are mocked by that mocker, rumour, which is used to deciding wars, but much more often decides single persons.

Am, prije Lusilija; masa atiba šigro samatat saha nal, kua manušasa šačat.

Yes, dear Lucilius; we agree too quickly with what people say.

Masa ne parikšat nasan hobasan, jasa masam bihin dahat; masa nasan ne šodat; masa šopat šukle ča nibartat jao judatarasa, jasa hapat tjajet sasas judadinas stanan apa dulas megan, jan dabante gobasa tounapit, ba jasan bihapat kinči hašodte jalpu.

We do not test the things that give us fear; we do not examine them; we turn white and draw back like soldiers who must leave their camp because of a cloud of dust that running cattle raised, or who are frightened by some unexamined rumour.

Ča kuo api, nanmoro masan kampapat rikte jalpu. Če satim sabas niščite simasa; kintu nan, kua tounat apa haniščitin, dahte anumum ča bihante manis hanijamte mučim.

And somehow it is the empty rumour that shakes us most. For truth has its own sure limits; but what rises from uncertainty is given over to guessing and to the unruled freedom of a frightened mind.

Tasmat hakua bihi ne nao binašante ča nao hadarante, jao šigre bihi. Če itare bihisa bina karanal, kintu ka bihi bina manal.

That is why no fear is so destructive and so uncontrollable as sudden fear. For other fears are without cause, but this fear is without mind.

Aduna ikšaj masa saudano antar hobal. Šake, jat kinči duhisa masam šoput; kintu na aduna ne sati.

Let us now look carefully into the matter. It is possible that some evils will happen to us; but that is not a fact now.

Kubahe sopasan šopit nan, kua hapurbamante! Kubahe sopasan nan, kua purbamante, hanitjo ne šopit!

How often has the unexpected happened! How often has the expected never happened!

Ča api jadi na nijamte buhet, kua labu dabet bahiro mitret tas pidan? Ta duhakut alam šigro, kuna na gamut; tasmat kuitman purbamanaj nanjare hobasan.

And even if it is ordained to be, what gain is there in running out to meet your pain? You will suffer soon enough when it comes; so meanwhile expect better things.

Kua ta labut, nao karanto? Uešan.

What will you gain by doing so? Time.

Kuitman bahe hobasa šoput, jasa bilambaput, ba samaput, ba prešut prati itare manušan katinisan, jasa antike ba api prak tal.

Meanwhile many things will happen that will delay, or end, or pass on to another person the hardships that are near or even before you.

Agna uonit patan prati palajun. Manušasa buhit mando ničo dahte apa apadan. Kadači kadaga buhit nirudte api prak kantal. Manušasa basit pašat sasas marapatarasal.

A fire has opened the road to flight. People have been let down gently by a disaster. Sometimes the sword has been stopped even before the throat. People have lived after their own executioners.

Api duhe bagja čale. Mešak na gamut, mešak ne; kuitman na ne buhat. Tasmat purbamanaj nanjare hobasan.

Even bad fortune is changeable. Perhaps it will come, perhaps not; meanwhile it is not. So expect better things.

Mani kadači karat sabam duhis hasate rupasan, kuna ne buhat sanketa, ja drešapat duhin; na bartat kinči šačan, jas arta haniščite, prati duhmore artan; ba manat kinči manušas krodin gambirjare, jao sa sato, ikšanto ne, kubahe krode hamitra, kintu kubahe dure sa šakat boket, jadi sa krode.

The mind sometimes makes for itself false shapes of evil when there is no sign that shows an evil; it turns some word whose meaning is uncertain to the worst meaning; or it thinks some person's anger more serious than it truly is, looking not at how angry the enemy is, but at how far he could go if he is angry.

Kintu basi ne arhat basun, ča masas duhakisam ne buhat sima, jadi masa dahat masas bihisam nanmore bahun; antar ka hobal upkaraj tam saudani, ča hagaurabaj saha stire atmal api nan, kua spašte.

But life is not worth living, and our sorrows have no limit, if we give our fears the most; in this matter let care help you, and despise with a firm spirit even what is plain to see.

Jadi ta nan ne šakat karet, birudaj eka habalin saha itaral, ča mišaraj tas bihin saha ašansil.

If you cannot do this, set one weakness against another and mix your fear with hope.

Hakua ne buhat nao niščite antar ka bihis hobasal, jat ne api niščitjare, jat hobasa, jasan masa bihat, ne šopat, ča hobasa, jasan masa ašansat, masan sošat.

There is nothing so certain among these things of fear that it is not more certain still that the things we fear do not happen and the things we hope for mock us.

Tasmat tulaj saudano tas ašansisan ča tas bihisan, ča kuna sarbe hobasa antar sanšajal, nirnajaj tas prati nanin; šradahaj nan, kua tam ručat.

So weigh carefully your hopes and your fears, and whenever everything is in doubt, decide in your own favour; believe what pleases you.

Ča jadi bihi labat bahjaren sotaplikasan, namaj api nao prati itaran dišan, ča nirudaj tas atman pidapet, nitjo smaranto, jat bahe manušasa, api kuna duhisa ne antike ča ne niščito gamante, šopat čale ča hašante.

And if fear gets more votes, lean anyway towards the other side and stop tormenting your soul, always remembering that many people, even when evils are not near and not surely coming, become restless and uneasy.

Hakutara saban ne nirudapat, kuna sa arabat buhet prerte; ča hakutara ne kalpat sas bihin anusara satis.

Nobody stops himself when he begins to be pushed; and nobody arranges his alarm according to the truth.

Hakutara ne šačat: “Katas likatara murka, ča murka na, ja nan šradahit, ča na, ja nan karit.”

Nobody says: “The maker of the story is a fool, and a fool is he who believed it, and he who made it up.”

Masa anujat, jat sarbe bata masan barat; masa bihat haniščite hobasan, jao ene sasa niščite. Masa ne darat madjan.

We let every wind carry us; we fear uncertain things as if they were certain. We keep no middle.

Nanmore kuje hoba bartat tulamikan ča kšipat masan sapadi antar šigre bihil.

The smallest thing turns the scales and throws us at once into sudden fear.

Kintu ma laje, ba katino tan saudanapet, ba jujet tan šantapet saha tadriše mirde aušadasal.

But I am ashamed either to warn you hard or to try to calm you with such soft medicines.

Itare šačaj: “Mešak duhmore ne šoput.” Ta saba hapat šačet: “Nane, kua tada, jadi na šopat? Drešaj masa, kutara jihat! Mešak na šopat mas nanmore nanim; mešak tadriše martu dahut gauraban mas basim.”

Let another say: “Perhaps the worst will not happen.” You yourself must say: “Well, what then, if it happens? Let us see who wins! Perhaps it happens for my best good; perhaps such a death will give honour to my life.”

Sokrata buhit gaurabapte apa garalas pahun. Grahaj apa Katonas hastan sas kadagan, mučis rakšataran, ča ta grahut apa san sas gaurabas nanmore bagan.

Socrates was honoured by the drink of poison. Take from Cato's hand his sword, the protector of freedom, and you will take from him the greatest part of his honour.

Ma tan atiba dirgo prerat, če tam hapat smarapu bahjaro apa prerun.

I am urging you far too long, since you need reminding more than urging.

Pata, upari jal ma tan nihat, ne bibine apa patan, upari jal tas prakriti tan nihat; ta janit prati ka basun, jan ma čitarat. Tasmat bahjare karana, jat ta bardaput ča sudaraput nanin, ja antar tal.

The road on which I lead you is not different from the road on which your nature leads you; you were born for such a life as I describe. So there is all the more reason why you should make the good that is in you grow and make it beautiful.

Kintu aduna, jat ma samaput mas likan, ma hapat kebala mudaret abjase mudaran upari nal, ka arta, dahet nal kinči nane sandešan tam dahte:

But now, to end my letter, I need only press the usual seal on it, that is, give it some fine message to be given to you:

“Murkam, saha sarbal sas itare došasal, api ka: sa nitjo sidapat saban baset.”

“The fool, with all his other faults, has this too: he is always getting ready to live.”

Manaj, gauraba arhte Lusilija, kua ka šaču artat, ča ta drešut, kuo duhe manušasas čali, jasa sarbe aharal stahapat nabe basis mulasan ča arabat čihet nabe ašansisan api antar kosabanas simal.

Think, honoured Lucilius, what this saying means, and you will see how bad is the changeableness of people who every day lay new foundations of life and begin to build new hopes even at the edge of the grave.

Ikšaj antar tas nije manil eka manušasan; ta smarut purane manušasan, jasa antar na kšanal sidapat saban prati rajis karjan, ba prati jataran, ba prati banijan.

Look in your own mind for single people; you will remember old people who at that very hour are getting ready for government work, or for a journey, or for trade.

Ča kua lajjare apa sidapet saban baset, kuna ta eba purane?

And what is more shameful than getting ready to live when you are already old?

Ma ne ranut ka šačus kartaran, ene na ne buhit alape sunte ča ne eka apa Epikuras bahe sunte šačasan, jasan ma anujit sabam stabet ča grahet.

I would not name the maker of this saying, if it were not little known and not one of Epicurus's well-known sayings, which I have allowed myself to praise and to take.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma satšačat, jat masam sarbam janate meju prati masas šariran; ma satšačat, jat san masam dahtit rakšet.

I admit that we all have an inborn love for our body; I admit that it has been given to us to guard.

Ma ne šačat, jat šariram ne hapat dahet hakuan; kintu ma šačat, jat masa ne hapat buhet sas dasasa.

I do not say that the body should be given nothing; but I say that we must not be its slaves.

Bahe suamasa buhut nam, ja karat sabas šariran sabas suaman, ja atiba bihat sas karanat, ja nirnajat sarban anusara šariras.

He will have many masters who makes his body his master, who fears too much on its behalf, who judges everything according to the body.

Masa hapat karet ne jao ene masa hapat baset prati šariran, kintu jao ene masa ne šakat baset bina sal.

We should act not as if we had to live for the body, but as if we could not live without it.

Masas atiba noče meju prati san karat masan hašanten bihisal, barapat masan čintasal ča dahat masan sošusam.

Our too great love for it makes us restless with fears, loads us with cares and gives us over to mockery.

Guna atiba alape hatis manušam, ja manat sabas šariran atiba noče hatis.

Virtue is of too little worth to the man who thinks his body of too great worth.

Masa hapat šariran rakšet saha noče saudanil; kintu masa hapat api buhet sidte, kuna mani, sabas gaurabi ča darma parkat jagnan, dahet san api agnam.

We should guard the body with great care; but we should also be ready, when reason, self-respect and duty ask the sacrifice, to give it even to the fire.

Kintu palajaj masa, kubahe masa šakat, apa pidasan ča apa sankatasan, ča nibartaj prati rakše stanan, nitjo mananto, kuo masa šakut tjajapet sarbe bihis hobasan.

But let us flee, as far as we can, from pains and from dangers, and withdraw to safe ground, always thinking how we may drive away all things of fear.

Jadi ma ne karat došan, ka tira noče prakarasa: masa bihat hadjin, masa bihat rogan, ča masa bihat duhakisan, jasa gamat apa baljaras balan.

If I am not mistaken, there are three great kinds of these: we fear poverty, we fear disease, and we fear the troubles that come from the force of the stronger.

Ča apa sarbe nasan, na, ja masan nanmoro kampapat, bihi, ja eišat upari masal apa samantas balan; če na gamat saha noče krandul ča šabdal.

And of all these, the one that shakes us most is the fear that hangs over us from our neighbour's power; for it comes with great shouting and noise.

Kintu prakritis duhisa, jasan ma šačit — hadji ča roga — bišat antar masal maune, bina bihapul akšam ba karnam.

But the natural evils that I spoke of — poverty and disease — steal in upon us silently, without frightening the eye or the ear.

Itare duhi gamat, jao ene, jao noče jatara. Pari nal buhat kadagasas, agnas, šrinkalasas sanga ča margasas manušadina, mučte upari manušasas uonte kukšasal.

The other evil comes, as it were, like a huge procession. Around it is a following of swords, fire and chains and a crowd of beasts let loose on the opened bellies of people.

Čitaraj sabam kabana bandabanan, jioran, angasas karšante jantan, lohas kantakan ča danda, jan sasa bišapat sarale pari manušan, kuitman na ne gamat apa sas kantan.

Picture to yourself here the prison, the cross, the machine that pulls the limbs, the iron hook and the stake that they drive straight through a man until it comes out of his throat.

Manaj apa manušasas angasan, jasa bidarte apa ratasan, jasa dabat prati bibine dišasan, apa bihapante kančukan, ja mardte ča bajte saha rokante hobasal, ča apa sarbe itare jantasan, jasan kruri nabakarit, sabel nasan, jasan ma šačit!

Think of human limbs torn by chariots that run in different directions, of the frightening shirt smeared and woven with burning things, and of all the other devices that cruelty has invented, besides those I have named!

Tasmat ne bičite, jadi masas nanmore bihi apa tadriše bagjan; če na gamat antar bahe rupasal, ča sas jantasa bihapante.

So it is not strange if our greatest fear is of such a fate; for it comes in many shapes and its instruments are frightening.

Če jao pidapatara bahjare karat, jao bahjare janta sa drešapat — sato, dreša jihat nasan, jasa šantes kšamit api pidan —, nao apa sarbe hobasan, jasa masas manisan hapapat ča jihat, nanmore bale nasa, jasa šakat saban drešapet.

For just as the torturer does more the more instruments he shows — indeed, the sight defeats those who would have calmly borne even the pain —, so of all the things that force and master our minds, the strongest are those that can show themselves.

Itare duhisa niščito ne alapjare gambire — ma artat kšudin, tiršin, kukšas antarabranasan ča ušnarogan, ja masan šuškapat api antar.

Those other troubles are of course not less serious — I mean hunger, thirst, ulcers of the stomach and fever that dries us out even inside.

Kintu sasa gupte; sasam ne buhat šabda ne krandu; kintu ka, jao noče judadinasa, jihat sasas drešul ča sasas jantasal.

But they are secret; they have no noise and no herald; but these, like great armies, win by their show and their equipment.

Tasmat ikšaj masa, jat masa hakutaran ne krodapat.

Let us therefore see to it that we make nobody angry.

Kadači manušadina, jan masa hapat bihet; kadači bale manušasas sanga antar mantaradinal, jadi dešas rajis prakara nao, jat bahjare karjasa karte apa ka sangan; ča kadači eka manušasa, jasam balan dahit manušadina ča prati manušadinan.

Sometimes it is the people we must fear; sometimes a group of powerful men in the council, if the way of governing the state is such that most of the business is done by that group; and sometimes single persons to whom the people have given power, and against the people.

Katine daret sarbe ka manušasas mitrin; alam ne karet nasan hamitrasan.

It is hard to keep the friendship of all these people; it is enough not to make enemies of them.

Nao prane manuša hanitjo ne krodaput balasas suamasan; ne, sa api bartut sas patan, šudo jao sa bartut apa batjan, ene sa kalpit čojamoran.

So the wise man will never anger those who hold power; no, he will even turn his road, exactly as he would turn from a storm if he were steering a ship.

Kuna ta bokit prati Sisilijan, ta jiorit tanen iomasan. Hasaudane čojamoras suama hagaurabit krandante dakšines batan — batan, ja Sisilijas ioman karat katine ča kšipat nan antar bibine saritusal; sa ne išit kulan bame pakšal, kintu kulan antike prati stanan, kubana Haribda mišarat iomasan.

When you travelled to Sicily, you crossed the narrow sea. The careless master of the ship despised the roaring south wind — the wind that makes the Sicilian sea hard and throws it into different currents; he did not seek the shore on the left side, but the shore near the place where Charybdis mixes the seas.

Kintu tas saudanjare čojamoras suama parkat nasan, jasa sunat stanan, apa belasan ča apa megasas artan; sa čohat dure apa na stanan, ja suntat sabas bartante udarasas karanat.

But your more careful master of the ship asks those who know the place about the tides and about the meaning of the clouds; he keeps far from that place, which is known for its turning waters.

Masas prane manuša karat same; sa palajat apa bale manušan, ja šakat san pidapet, saudanto, jat sa ne onahut palajet apa san, če noče rakšis baga antar tal, jat manuša ne išat rakšin spašto; če nan, kua manuša palajat, sa nindat.

Our wise man does the same; he flees from a strong man who can hurt him, taking care not to seem to flee from him, because a great part of safety lies in not seeking safety openly; for what a person flees from, he condemns.

Tasmat masa hapat ikšet pari masan ča drešet, kuo masa šakut saban rakšet apa manušadinan.

We must therefore look around us and see how we can protect ourselves from the crowd.

Ča eko, masam ne hapat buhet ušisa sadriše sasas ušisam; če asuji nihat prati kalahan.

And first, we should have no desires like their desires; for envy leads to quarrel.

Punar, masam ne buhaj hakua, ja šakat buhet grahte apa masan prati noče labun gupte jojanante hamitras.

Again, let us have nothing that can be snatched from us to the great gain of a plotting enemy.

Upari tas šariral buhaj nao alape hobasa, jasan šake čuret, jao šake. Hakutara ne bokat itare manušasas raktan sičet kebala raktas karanat — api ati alape.

Let there be on your body as few things that can be stolen as possible. Nobody sets out to pour the blood of other people only for the sake of blood — at least very few.

Bahjare marapatarasa rehat sasas labusan, jao dahat sasas hamejun. Jadi tas hastasa rikte, patas čuratara tan tjajat; api upari patal, ja purne čuratarasal, hadje šakat šanto boket.

More killers count their gains than give way to hatred. If your hands are empty, the robber of the road leaves you; even on a road full of robbers, the poor can travel in peace.

Tada masa hapat uahet purane šačun ča palajet saha bišeše saudanil apa tira hobasan: apa hamejun, apa asujin ča apa hagaurabun. Ča kebala prani šakat tam drešapet, kuo na šakat buhet karte.

Next we must follow the old saying and flee with special care from three things: from hatred, from envy and from contempt. And only wisdom can show you how this can be done.

Katine daret madjan; masa hapat saudane buhet, jat asujis bihi ne nihut masan prati hagaurabun, jat, kuna masa ne ušat itarasan padasal mardet, masa ne anujut sasan manet, jat sasa šakat masan mardet.

It is hard to keep the middle; we must be careful that the fear of envy does not lead us to contempt, so that, when we do not want to trample others with our feet, we do not let them think that they can trample us.

Bihapet šaki bahe manušasan karit bihet. Nibartaj masa sarbe prakarasal; če same duhe buhet hagaurabte jao buhet stabte.

The power to frighten has made many people afraid. Let us withdraw in every way; for it is equally harmful to be despised as to be admired.

Tasmat manuša hapat palajet prati pranibidjan; ka šikšu, ne kebala nane manušasas akšasal, kintu api manušasas akšasal, jasa alape duhe, buhat kinči prakaras rakšas sanketa.

Therefore a person must take refuge in philosophy; this study, not only in the eyes of good people, but also in the eyes of those who are a little bad, is a kind of sign of protection.

Če šaču antar darmadamal ba sarbe itare karja, ja parkat manušadinas ikšun, karat manušam hamitrasan; kintu pranibidja šante ča karat sabas nije karjan.

For speaking in the court or any other work that asks for the people's attention makes enemies for a person; but philosophy is peaceful and does her own work.

Manušasa ne šakat nan hagaurabet; na gaurabte apa sarbe karjatarasan, api apa nanmore duhen.

People cannot despise her; she is honoured by people of every trade, even by the worst.

Duhi hanitjo ne šakat šopet nao bale, ča hakutara hanitjo ne šakat nao jojanet prati čitas nanin, jat pranibidjas rana nirudut buhet gauraba arhte ča punje.

Evil can never become so strong, and nobody can ever plot so much against nobility of character that the name of philosophy would stop being worthy of honour and holy.

Kintu pranibidja saba hapat buhet abjaste saha šantil ča madjal.

But philosophy itself should be practised with calm and measure.

“Nane, tada,” ta utarat, “ku ta manat Markas Katonas pranibidjan madje? Katonas smeha jujit nirudet antare judun. Katona bagapit batule nabakas kadagasan.

“Very well, then,” you answer, “do you think the philosophy of Marcus Cato moderate? Cato's voice tried to stop a civil war. Cato separated the swords of maddened leaders.

Kuna kinči akramit Pompejan ča itarasa akramit Sesaran, Katona birudit ube dalasan ekatra!”

When some attacked Pompey and others attacked Caesar, Cato opposed both parties at once!”

Tada api manuša šakat nano parket, jadi antar na uešal prane manuša hapit grahet kinči bagan antar dešas karjasal, ča parket: “Kua ta artat, Marka Katona? Aduna ne mučis parki; dirge ueša muči eba binašte.

Nevertheless one may well ask whether in those days a wise man should have taken any part in the affairs of the state, and ask: “What do you mean, Marcus Cato? It is not now a question of freedom; long ago freedom was already destroyed.

Parki ka, jadi Sesara ba Pompeja rajat dešan. Kusa, Katona, ta hapat stahet saha eka dalal antar ka kalahal? Na ne tas karja; krure raja sotaptat.

The question is whether Caesar or Pompey rules the state. Why, Cato, should you stand with one party in this quarrel? It is not your business; a cruel king is being chosen.

Kua tam bibini, kutara jihat? Nanjare manuša šakat jihet; kintu jihatara hapat buhet duhjare.”

What does it matter to you who wins? The better man may win; but the winner must be the worse.”

Ma šačit apa Katonas antime natun. Kintu api purbe barašasal prane manušam ne buhit anujte bišet antar ka dešas čurul; če kua Katona šakit karet, sabel tounapet sabas smehan ča šačet bina labul šačasan?

I have spoken of Cato's last part. But even in earlier years the wise man was not permitted to step into this robbing of the state; for what could Cato do but raise his voice and speak words without gain?

Eka sopal manušadina san karšit ča sošit ča balo nihit apa puras madjan ča nirnajit tjajapet apa dešan; itare sopal sa buhit sarale nihte apa mantaradinas koštan prati bandabanan.

At one time the crowd dragged him and mocked him and forcibly led him out of the city's centre and decided to drive him from the country; at another he was led straight from the council's room to prison.

Kintu masa pašat manut, jadi prane manuša hapat dahet sas ikšun rajis karjasam; kuitman, ma tan prartat, manaj apa ka Stoas pranipandasan, jasa, tjajte bahiro apa dešas karjasan, nibartit prati nije basin, jat sasa nanjarapet manušasas basin ča likut darmasan manušasam bina krodapul balasas suamasan.

But we will think later whether the wise man should give his attention to the work of government; meanwhile, I beg you, think of these Stoics who, shut out from the affairs of the state, withdrew into private life in order to make people's life better and to write laws for mankind without angering those who hold power.

Prane manuša ne bartaput manušadinas abjasasan, ča ne karšut manušadinas ikšun saha kinči nabe basus prakaral.

The wise man will not overturn the customs of the people, nor will he draw the people's attention with any new way of living.

“Kua tada? Ku na, ja uahat ka jojanan, šakat buhet rakšte sarbe sopal?”

“What then? Can one who follows this plan be safe in every case?”

Ma ne šakat tam pratinet ka bahjaro, jao ma šakat pratinet nane balan manušam, ja darat madjan; jadjapi sato nane bala gamat apa ka madjan.

I cannot promise you this any more than I can promise good health to a man who keeps measure; though in fact good health comes from such measure.

Kadači čojamora binašat antar čojabanal; kintu kua ta manat šopat upari ure iomal? Ča kubahe bahjaro antar sankatasal na manuša buhut, ja api antar sabas bišramil ne rakšte, ene sa šramit apa bahe hobasan!

Sometimes a ship perishes in the harbour; but what do you think happens on the open sea? And how much more in dangers would that man be who is not safe even in his rest, if he were working at many things!

Hanobe manušasa kadači marat; kutara na nišidut? Kintu nobe manušasa bahjaro marat. Judataras šaki ne doše, jadi sa labat martus hanun pari sas kabačan.

Innocent people sometimes perish; who would deny that? But the guilty perish more often. A soldier's skill is not at fault if he gets the death-blow through his armour.

Ča antimo prane manuša ikšat sarbe sas karusas karanan, kintu ne karjapalasan. Arabu antar masas nije balil; bagja nirnajat samapun, kintu ma ne anujat, jat sa nirnajut apa man.

And finally, the wise man looks at the cause of all his deeds, but not at the results. The beginning is in our own power; fortune decides the end, but I do not allow her to judge me.

Ta šakat šačet: “Kintu sa šakat dahet kinči pidan ča duhakin.” Patas čuratara ne nirnajat, kuna sa marapat.

You may say: “But she can give some pain and trouble.” The robber of the road does not pass judgment when he kills.

Aduna ta tanat tas hastan prati ahare prabartan. Hirane buhut prabarta, saha jal ma tan baraput; ča, če masa šačit apa hiranan, anujaj mam tam šačet, kuo sas jujul ča ramul ta šakut labet bahjaren haršin.

Now you stretch out your hand for the daily gift. Golden will be the gift with which I load you; and, since we have spoken of gold, let me tell you how by its use and enjoyment you can get greater joy.

“Ja alapmoro hapat adjin, nanmoro ramat adjin.” “Kartaras rana, parko!” ta šačat.

“He who needs wealth least enjoys wealth most.” “The author's name, please!” you say.

Aduna, jat ma tam drešaput, kuo daje ma, ma ušat stabet itare sangasas šačasan. Šaču Epikuras, ba Metrodoras, ba kinči itaras apa na manus šramabanan.

Now, to show you how generous I am, I want to praise the sayings of other schools. The saying is Epicurus's, or Metrodorus's, or someone else's from that workshop of thought.

Kintu kua bibini, kutara šačit ka šačasan? Sasa buhit šačte prati bubanan.

But what does it matter who spoke these words? They were spoken for the world.

Ja ušat adjin, bihat sas karanat. Kintu hakutara ne ramat ašisan, ja čintan barat; sa nitjo jujat jogapet alape bahjare.

He who desires wealth is afraid on its account. But nobody enjoys a blessing that brings worry; he is always trying to add a little more.

Kuitman sa manat, kuo bardapet sas adjin, sa bismarat, kuo nan jujet. Sa sančat sas rehusan, sa mardat puras madjas pata, sa bartat sas rehus čomas parnasan — hrasjaro, sa nirudat buhet suama ča šopat damas adikatara.

While he thinks how to make his wealth grow, he forgets how to use it. He collects his accounts, he wears out the pavement of the city's centre, he turns the pages of his account book — in short, he stops being master and becomes a steward.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Purane Romas manušasam buhit abjasa, ja čohit api prati mas basis uešan. Sasa jogapit prati likas eke šačasan: “Jadi ta nane balal, na nane; ma api nane balal.”

The old Romans had a custom that lasted even into my lifetime. They added to the first words of a letter: “If you are in good health, it is well; I too am in good health.”

Manušasa jao masa nano šačut: “Jadi ta šikšat pranibidjan, na nane.” Če ka šudo na, kua artat “buhet nane balal”.

People like us would do well to say: “If you are studying philosophy, it is well.” For this is exactly what “being in good health” means.

Bina pranibidjal mani rogante, ča api šarira, jadjapi na šakat buhet ati bale, bale kebala jao batulas manušas šarira bale.

Without philosophy the mind is sick, and even the body, though it may be very strong, is strong only as a madman's body is strong.

Tasmat ka bala, jan ta hapat eko bardapet; itare bala dube ča parkut alape šraman, jadi ta ušat buhet nane balal šariral.

So this is the health that you should grow first; the other health is second and will ask little labour, if you want to be in good health in body.

Sato mude, prije Lusilija, ča ati ne nane šikšte manušam, katino šramet, jat mansabagasa bardut, ansasa šoput urjare ča pupusasa baljare.

It is truly foolish, dear Lucilius, and very unfitting for an educated man, to work hard so that the muscles grow, the shoulders become wider and the lungs stronger.

Če jadjapi tas bahe umu dahat nanen karjapalan ča tas angasa šopat katine, ta hanitjo ne šakat buhet same nanmore biršabam, ne balil, ne baril.

For although your heavy eating gives a good result and your limbs grow hard, you can never be equal to the best bull, neither in strength nor in weight.

Ča api, atiba barapanto šariran saha umal, ta mardat atman ča karat san alapjaro čalen.

And besides, by overloading the body with food you crush the soul and make it less lively.

Tasmat hrasapaj mansan, kubahe šake, ča dahaj atmam muče stanan.

So reduce the flesh as much as possible and give the spirit free room.

Bahe katinisa gamat prati nasan, jasa sabam dahat ka šramasam. Eko, sasam sasas abjasasa, antar jasal sasa hapat šramet ča bjajet sas basis balan ča karet san alapjaro sidten kšamet bare šraman ba katinjare šikšasan.

Many difficulties come to those who give themselves to these labours. First, they have their exercises, in which they must labour and spend their life's strength and make it less ready to bear a heavy labour or the harder studies.

Dubo, sasas teme sima šopat hateme apa bahe umun.

Second, their sharp edge becomes dull from much eating.

Ča api, sasa hapat grahet adešasan apa nanmore duhe krihadasasan — manušasan, jasa bartat apa tailas kalašan prati madiras kalašan, jasas ahara bokat nano, jadi sasa nano sabedit ča pahit, nibartapet nan, kua sasa hahit sabedal, noče pahusan, jasa bišut gambirjaro, če sasa ne umit.

And besides, they must take orders from slaves of the worst kind — men who turn from the oil jar to the wine jar, whose day goes well if they have sweated well and drunk, to bring back what they lost in sweat, great draughts which will go in deeper because they have not eaten.

Pahu ča sabedu — na rogantes kukšas basi!

Drinking and sweating — that is the life of a sick stomach!

Kintu buhat hrase ča sarale abjasasa, jasa šariran šigro šrantapat ča nao rakšat masas uešan; ča ueša hoba, apa jan masa hapat katino rehet.

But there are short and simple exercises that tire the body quickly and so save our time; and time is a thing that we must count strictly.

Ka abjasasa dabu, barasas tounapu ča kurdu — uče kurdu ba dirge kurdu, ba na prakara, jan ma šakat ranet “uebas nartu”, ba sošanto, “čibarakšalataras kurdu”.

These exercises are running, lifting weights and jumping — the high jump or the long jump, or the kind that I may call “the priest's dance”, or, mockingly, “the cloth-washer's jump”.

Sotapaj abjasut kutarapi eka apa nasan, ča ta bindut nan sarale ča suke.

Choose to practise any one of these, and you will find it plain and easy.

Kintu kua ta karat, nibartaj šigro apa šariran prati manin.

But whatever you do, come back quickly from the body to the mind.

Mani hapat abjaste ube aharal ča kšapal, če na pušte apa madje šraman; ča ka abjasam ne hapat buhet nirudte apa šitin ba apa tapin, ba api apa puranin.

The mind must be exercised both by day and by night, for it is nourished by moderate labour; and this exercise need not be stopped by cold or by heat, or even by old age.

Bardapaj na nanin, ja šopat nanjare saha barašasal.

Grow that good which becomes better with the years.

Niščito ma tan ne adešat nitjo namet upari tas čomasal ča tas likas hobasal; manim hapat bartu — kintu tadriše bartu, jat na ne šopat habale, kintu kebala mirde.

Of course I do not order you to be always bending over your books and your writing things; the mind must have a change — but such a change that it does not become weak, but only loosened.

Jahu antar sadbanal, jan manušasa barat, kampapat šariran ča ne nirudat šikšun; manuša šakat ošet, šačet likataram, šačet saha itaral ba sotamet itaran; ča api boku ne nirudat ka hobasan.

Riding in a chair that people carry shakes the body and does not stop study; one can read, speak to a writer, talk with another or listen to another; and walking also does not stop these things.

Ta ne hapat hagaurabet smehas abjasan; kintu ma nišidat tan abjaset smehan tounapet ča hrasapet anusara nijamasas ča bišeše šabdasas.

You need not despise the training of the voice; but I forbid you to practise raising and lowering the voice according to rules and particular sounds.

Kua, jadi ta tada prastabut grahet šikšusan apa bokun! Jadi ta parkat kinči manušan, jan kšudi šikšapit nabe upajasan, tam buhut ekatara, ja kalput tas kramasan, ikšut sarbe umas bagan, jan ta umat, ča bokut nao dure, jao ta saba, kšamanto san ča šradahanto san, prerit sas garbin boket.

What if you should next propose to take lessons in walking! If you ask the kind of person whom hunger has taught new tricks, you will have someone who will arrange your steps, watch every bit of food that you eat and go as far as you yourself, by bearing him and believing him, have urged his boldness to go.

“Kua tada?” ta parkut; “ku mas smeha hapat arabet saha krandul ča pupusasas purne čalapul?”

“What then?” you will ask; “must my voice begin with shouting and with straining the lungs to the full?”

Ne; prakritis pata, jat na tounat prati ka učin alapo pašat alapal, jao manušasa, jasa bibadat, arabat saha abjase šačus smehal ča tada gamat prati krandun saha sarbal pupusasas balal. Hakutara šačatara ne krandat “Upkaraj mam, dešamanušasa!” antar sas šačus arabul.

No; the way of nature is that it rises to such a height little by little, as people who quarrel begin with the usual voice of talk and then come to shouting with all the strength of their lungs. No speaker cries “Help me, citizens!” at the beginning of his speech.

Tasmat, kuna tas atmas čalu tan prerat, karaj noče šabdan, kadači učašabdjaro, kadači mirdjaro, anusara nas, kua tam tas smeha ča tas atma šačat, kuna ta buhat prerte.

Therefore, whenever the movement of your spirit urges you, make a great noise, now louder, now softer, according to what your voice and your spirit tell you, when you are moved.

Tada tas smeha, kuna ta nan nirudapat ča nibartapat prati kahan, maušaj mando, ne bidaj; na samapaj antar madjal antara učil ča ničil, ča ne maušaj kšano apa sas batulin, jao kšetaras manušasas duhe prakara.

Then let your voice, when you rein it in and bring it back to earth, come down gently, not collapse; let it end in the middle between high and low, and not drop suddenly from its raving in the rude manner of country people.

Če masas arta ne dahet smeham abjasan, kintu karet, jat na masam abjasan dahut.

For our aim is not to give the voice exercise, but to make it give us exercise.

Ta drešat, ma tan mučit apa ne kuje duhakin; ča ma jogaput kuje prabartan — na api gresije.

You see, I have freed you from no small trouble; and I will add a little gift — it is Greek too.

Kabana šaču; na nanmore nane: “Murkas basi rikte apa danusan ča purne bihisal; sas pata bokat purno prati gamantuešan.”

Here is the saying; it is a very good one: “The fool's life is empty of thanks and full of fears; its road goes wholly towards the future.”

“Kutara šačit ka šačasan?” ta šačat. Same likatara, apa jan ma purbe šačit.

“Who spoke these words?” you say. The same writer of whom I spoke before.

Ča kue basin ta manat artte murkas basil? Babas ča Isios basin? Ne; sa artat masas nije basin, če masas hadrešante ušisa masan kšipat antar karjasal, jasa masan pidapat, kintu niščito hanitjo ne purnaput masan.

And what life do you think is meant by the fool's life? The life of Baba and Isio? No; he means our own life, for our blind desires throw us into undertakings that harm us, but surely will never fill us.

Če ene masa šakit buhet purnapte saha kinči hobal, masa buhit purnapte dirge ueša purbe; ča masa ne manat, kuo suke hakuan ne parket, kuo nane buhet suke ča ne buhet adas Bagjas adikal.

For if we could be filled with anything, we would have been filled long ago; and we do not think how pleasant it is to ask for nothing, how fine it is to be content and not to be under Fortune's power.

Tasmat nitjo smarapaj saban, Lusilija, kubahe ušisan ta eba labit. Kuna ta drešat bahe manušasan purbo apa tan, manaj, kubahe pašat tal!

Therefore always remind yourself, Lucilius, how many desires you have already reached. When you see many people ahead of you, think how many are behind you!

Jadi ta ušat dahet danun debasam ča buhet danante prati tas purbe basin, ta hapat manet, kubahe manušasan ta pašat tal tjajit.

If you want to thank the gods and be thankful for your past life, you should think how many people you have left behind you.

Kintu kua tam itarasa? Ta tjajit pašat tal saban.

But what are the others to you? You have left yourself behind you.

Stahapaj siman, jan ta ne ušut api pari prapet, jadi ta šakut.

Set a limit which you will not even want to pass, if you could.

Antimo, tada, dure saha sarbe ka kapatante nanisal! Sasa onahat nanjare nasam, jasa sasan ašansat, apa nasan, jasa sasan labit.

At last, then, away with all these deceiving goods! They look better to those who hope for them than to those who have got them.

Ene antar sasal buhit kinči katine, sasa tan šigro ba bilambo purnapit; aduna sasa kebala jagarapat pahatarasas tiršin.

If there were anything solid in them, they would sooner or later fill you; as it is, they only wake the drinkers' thirst.

Dure saha hobasal, jasa kebala prati drešun! Apa nan, kua gamantuešas haniščite bagja darat, kusa ma parkut apa Bagjan, jat sa dahut, ne apa saban, jat ma ne ušut?

Away with things that are only for show! As to what the uncertain lot of the future holds, why should I ask Fortune to give, and not ask myself not to want?

Ča kusa ma ušut? Ku ma sančut mas labusan ča bismarut, jat manušas bagja rikte?

And why should I want? Shall I heap up my gains and forget that man's lot is empty?

Prati kuan ma hapat šramet? Ikšaj, kahara antime ahara; jadi ne, na antike prati antiman.

For what should I labour? Look, today is the last day; if not, it is near the last.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma niščite, Lusilija, jat tam spašte, jat hakutara ne šakat baset harše basin, ba api kšamante basin, bina pranis šikšul; ta api sunat, jat harše basi prapte, kuna masas prani purnapte, kintu jat basi api kšamante, kuna masas prani kebala arabte.

I am sure, Lucilius, that it is clear to you that nobody can live a happy life, or even a bearable life, without the study of wisdom; you also know that a happy life is reached when our wisdom is made complete, but that life is at least bearable even when our wisdom is only begun.

Kintu ka mana, jadjapi spašte, hapat buhet balapte ča bapte gambirjaro ahare manul; tam gambirjare daret sankalpasan, jasan ta eba karit, apa boket purbo ča karet nane sankalpasan.

But this thought, though it is clear, must be strengthened and planted deeper by daily thinking; it is more important for you to keep the resolutions you have already made than to go on and make fine ones.

Ta hapat čohet stire, hapat bardapet nabe balan saha nitje šikšul, kuitman nan, kua kebala nane nami, ne šopat nane stire sankalpa.

You must stay steady, must grow new strength by constant study, until what is only a good leaning becomes a good firm resolve.

Tasmat ta eba ne hapat gamet prati man saha bahe šačusal ča pratinusal; ma sunat, jat ta karit noče purbabokun.

Therefore you no longer need to come to me with much talk and promises; I know that you have made great progress.

Ma budat bedisan, jasa tas šačasan prerat; sasa ne kapatte ba hasate šačasa.

I understand the feelings that urge your words; they are not pretended or false words.

Tada api ma tam šačut, kua ma manat: jat aduna mam ašansi apa tan, kintu aduna api ne purne šradahi.

Nevertheless I will tell you what I think: that I now have hope for you, but not yet full trust.

Ča ma ušat, jat ta grahut same manan prati saban; ne buhat karana, jat ta šradahut sabam atiba šigro ča suko.

And I wish that you would take the same view of yourself; there is no reason why you should trust yourself too quickly and easily.

Parikšaj saban; šodaj ča ikšaj saban bibine prakarasal; kintu ikšaj purbo apa sarban, jadi ta karit purbabokun antar pranibidjal ba kebala antar basil.

Test yourself; examine and watch yourself in different ways; but look before everything else whether you have made progress in philosophy or only in life.

Pranibidja ne upaja, saha jal manušadinan čopet; na ne nabakarte prati drešun. Na hoba ne šačasas, kintu karusas.

Philosophy is not a trick with which to catch the crowd; it is not invented for show. It is a matter not of words, but of deeds.

Na ne uahte, jat ahara dahut kinči hasun, kuitman na adunapi ne bokit, ba jat masas bišrami buhut mučte apa šrantin, ja masan pidapat.

It is not followed so that the day may give some amusement while it has not yet gone, or so that our leisure may be freed from a weariness that torments us.

Na rupapat ča čihat atman; na kalpat masas basin, nihat masas karusan, drešapat masam, kua masa hapat karet ča kua tjajet; na sadat čojamoras pašat ča nihat masas patan, kuitman masa čalat antar haniščitisal.

It shapes and builds the soul; it arranges our life, leads our deeds, shows us what we should do and what we should leave; it sits at the back of the ship and leads our road while we waver among uncertainties.

Bina sal hakutara ne šakat baset bina bihil ba saha manas šantil. Bahe hobasa, jasan ne šake rehet, jasa šopat sarbe kšanal, parkat mantun; ča ka mantu hapat buhet ište antar pranibidjal.

Without it nobody can live without fear or with peace of mind. Many things that cannot be counted, which happen every hour ask for counsel; and this counsel must be sought in philosophy.

Mešak ekatara šačut: “Kuo pranibidja šakat mam upkaret, jadi daiba buhat? Kua labu pranibidjas, jadi Deba rajat bramandan? Kua labu sas, jadi Bagja rajat sarban?

Perhaps someone will say: “How can philosophy help me if fate exists? What is the gain of philosophy if God rules the universe? What is its gain if Chance governs everything?

Če ne kebala hašake bartet hobasan, jasa nirnajte, kintu api hašake purbo jojanet prati nasan, jasa hanirnajte; ba Deba purbo grahit mas jojanasan ča nirnajit, kua ma hapat karet, ba Bagja ne dahat mas jojanasam muče stanan.”

For not only is it impossible to change things that are decided, but it is also impossible to plan in advance against things that are undecided; either God has taken my plans in advance and decided what I must do, or Fortune gives my plans no free room.”

Jadi sati, Lusilija, antar eka manal ba antar sarbe ka manasal, masa hapat buhet pranipandasa; jadi daiba masan bandat saha hakšamante darmal, ba jadi Deba jao bramandas darmatara kalpit sarban, ba jadi Bagja barat ča kšipat manušasas karjasan bina nijamal, pranibidja hapat buhet masas rakša.

Whether the truth, Lucilius, lies in one or in all of these views, we must be philosophers; whether fate binds us with a law that does not bend, or whether God as judge of the universe has arranged everything, or whether Chance drives and tosses the affairs of people without rule, philosophy must be our defence.

Na masan prerut harše uahet Deban, kintu stahet saha birodil prak Bagjal; na masan šikšaput uahet Deban ča kšamet Bagjan.

She will urge us to follow God gladly, but to stand against Fortune with defiance; she will teach us to follow God and to bear Chance.

Kintu aduna mas arta ne, jat ma buhut nihte antar bibadal apa nan, kua antar masas nije balil — jadi purbasuni rajat, ba jadi daibas šrinkala masan karšat antar sas hastasal, ba jadi kšane ča hapurbamante masan rajat jao krure raja; ma aduna nibartat prati mas saudanapun ča mas prerun, jat ta ne anujut tas atmas čalun habale ča šite šopet.

But my aim now is not to be led into a quarrel about what is in our own power — whether foreknowledge rules, or whether a chain of fate drags us in its hands, or whether the sudden and the unexpected rule us like a cruel king; I return now to my warning and my urging, that you should not let the movement of your spirit grow weak and cold.

Daraj nan bale ča stahapaj nan stire, jat nan, kua aduna čalu, šoput manis abjasa.

Hold it firmly and set it steady, so that what is now a movement may become a habit of the mind.

Jadi ma tan nano sunat, ta eba jujit sunet apa mas likas arabun, kua kujen prabartan na tam barat. Šodaj likan, ča ta nan bindut.

If I know you well, you have already tried to learn, from the beginning of my letter, what small gift it brings you. Sift the letter, and you will find it.

Ta ne hapat bismajet apa mas pranin; če aduna ma daje kebala saha itare manušasas nidasal. — Kintu kusa ma šačit “itare manušasas”? Kua sarbatara nano šačat, na mas.

You need not wonder at my wisdom; for so far I am generous only with other people's treasures. — But why did I say “other people's”? Whatever anyone says well is mine.

Ka api Epikuras šaču: “Jadi ta basat anusara prakritis, ta hanitjo ne buhut hadje; jadi ta basat anusara manušasas manis, ta hanitjo ne buhut adje.”

This too is a saying of Epicurus: “If you live according to nature, you will never be poor; if you live according to people's opinion, you will never be rich.”

Prakritis hapusa alape; manis parkusa bina simal.

Nature's needs are few; the demands of opinion are without limit.

Manaj, jat bahe adjasas nidasa sančte antar tas hastasal. Manaj, jat bagja tan barat dure pari nije hatalabus simasan, bušanapat tan saha hiranal, paridapat tan nilarohite čibarasal ča nihat tan prati tadriše sukan ča adjin, jat ta šakat kosapet kahan adas tas onas bumal; jat ta šakat ne kebala daret adjin, kintu api upari nal bokut.

Suppose that the treasures of many rich men are heaped in your hands. Suppose that fortune carries you far beyond the limits of a private income, adorns you with gold, dresses you in purple clothes and leads you to such comfort and wealth that you can bury the earth under your stone floors; that you can not only hold wealth, but even walk on it.

Jogapaj onamanušasan, čitarasan ča sarban, kua sarbe kala nabakarit prati sukas purnapun; ta kebala šikšut apa ka hobasan ušet api nočjaren.

Add statues, paintings and everything that any art has invented to fill up comfort; you will only learn from these things to want still greater.

Prakritis ušisa simapte; kintu nasa, jasa tounat apa hasate manan, ne šakat buhet nirudte. Hasatim ne buhat sima.

Natural desires are limited; but those that rise from false opinion cannot be stopped. What is false has no limit.

Kuna ta bokat upari patal, hapat buhet samapu; kintu kuna ta skalat apa patan, tas bokusam ne buhat sima.

When you travel on a road, there must be an end; but when you stray from the road, your wanderings have no limit.

Tasmat nibartapaj tas kramasan apa rikte hobasan; ča kuna ta ušat sunet, jadi nan, kua ta išat, multe antar prakritis ušil ba antar kapatante ušil, manaj, jadi na šakat nirudet antar kinči niščite stanal.

Therefore bring your steps back from empty things; and when you want to know whether what you seek is rooted in a natural desire or in a deceiving desire, think whether it can stop at some sure place.

Jadi ta bindut, pašat dirge bokul, jat durjare lakšja nitjo prak tas akšasal, ta šakat buhet niščite, jat ka stiti prati prakritin.

If you find, after long travelling, that a more distant goal is always before your eyes, you may be sure that this condition is against nature.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Kšipaj apa tan sarban ka prakaras, jadi ta prane; ne, nanjaro, jat ta šoput prane; čepaj prati purnen manin saha nanmore šigril ča saha sarbal tas balal.

Throw away everything of that kind, if you are wise; no, rather, so that you may become wise; hurry towards a whole mind with the greatest speed and with all your strength.

Jadi kinči banda tan darat pašat, bolaj nan, ba čidaj nan.

If any bond holds you back, untie it, or cut it.

“Kintu,” ta šačat, “mas nidi man bilambapat; ma ušat nan nao kalpet, jat na mam alam buhut, kuna mam ne buhut karja, jat ne hadji mam buhut bara, ne ma saba itarasam.”

“But,” you say, “my property delays me; I want to arrange it so that it will be enough for me when I have no work, so that neither poverty will be a burden to me nor I myself to others.”

Ta ne onahat, kuna ta nao šačat, sunet na nanis balan ča šakin, apa jan ta manat.

You do not seem, when you say this, to know the strength and power of that good of which you are thinking.

Ta sato grahat nanmore gambiren hoban, noče labun, jan pranibidja dahat, kintu ta adunapi ne drešat šudo sas bibine karjasan, ča ta adunapi ne sunat, kubahe noče upkaru, jan masa labat apa pranibidjan antar sarbal, sarbatra — kuo, jao Siserona šačut, na ne kebala masan upkarat antar nanmore noče hobasal, kintu api maušat prati nanmore kujen.

You do indeed grasp the most important thing, the great gain that philosophy gives, but you do not yet see exactly its different works, and you do not yet know how great is the help we get from philosophy in everything, everywhere — how, as Cicero would say, it not only helps us in the greatest things but also comes down to the smallest.

Grahaj mas mantun; tohamaj pranin antar tas mantaradinal; sa tam mantut ne nitjo sadet upari tas rehus čomal.

Take my counsel; invite wisdom into your council; she will advise you not to sit forever over your account book.

Niščito tas arta, kua ta ušat prapet ka tas šikšasas bilambul, ka: jat ta ne haput hadjin bihet. Kintu kua, jadi na hoba, jan hapat ušet?

Surely your aim, what you want to reach by this delay of your studies, is this: that you will not have to fear poverty. But what if it is a thing to be wished for?

Adji bahe manušasan nirudit prapet pranin; hadji bina barul ča bina čintal.

Wealth has stopped many people from reaching wisdom; poverty is without burden and without care.

Kuna šanka nadat, hadje manuša sunat, jat san ne akramtat; kuna ekatara krandat “Agna!”, sa kebala išat palajus patan ča ne parkat, kua sa šakat trahet; jadi hadje manuša hapat boket upari iomal, čojabana ne šabdat, ča čojabanas kulasa ne purne eka manušas dasasas sangal.

When the trumpet sounds, the poor man knows that he is not being attacked; when someone cries “Fire!”, he only looks for a way of escape and does not ask what he can save; if the poor man must go to sea, the harbour does not resound, and the wharves are not full of one man's train of servants.

Krihadasasas hakua sanga ne stahat pari hadje manušal — krihadasasas, jasas mukasam suama hapat lobo ušet bahire dešasas palante sasjasan.

No crowd of slaves stands around the poor man — slaves for whose mouths the master must greedily want the fruitful crops of foreign lands.

Suke purnapet alape kukšasan, kuna sasa nano šikšapte ča ne ušat hakuan sabel purnapun.

It is easy to fill a few stomachs when they are well trained and want nothing except filling.

Kšudi alape hatis; atiba saudane kšudi bahe hatis. Hadji suke, kuna na purnapat kebala hapusan, jasa sankate.

Hunger costs little; a too choosy hunger costs much. Poverty is content when it fills only the needs that are pressing.

Kusa tada ta hapat nišidet pranibidjan jao mitran, ja saha tal bokat?

Why then should you refuse philosophy as a friend who walks with you?

Api adje manuša ankarat sas prakarasan, kuna sa sas nije manil.

Even the rich man imitates her ways when he is in his right mind.

Jadi ta ušat bišramin tas manim, ba buhaj hadje, ba buhaj sadriše hadjem.

If you want rest for your mind, either be poor or be like a poor man.

Šikšu ne šakat upkaret, jadi ta ne šramat sarale baset; ča sarale basu sabas ušis hadji.

Study cannot help unless you take pains to live simply; and simple living is poverty of one's own will.

Dure, tada, saha sarbe karanasal jao: “Mam adunapi ne alam; kuna ma labut ušte matarasan, tada ma dahut saban purno pranibidjam.”

Away, then, with all excuses like: “I have not yet enough; when I have got the wished-for amount, then I will give myself wholly to philosophy.”

Ča tada ka lakšja, jan ta bilambapat ča stahapat dubo pašat itare karjasal, hapat buhet labte eko apa sarban; ta hapat saha nal arabet.

And yet this goal, which you are putting off and setting second behind other affairs, should be got first of all; you should begin with it.

Ta utarat: “Ma ušat labet kinči, saha jal ma šakut baset.” Am, kintu šikšaj, kuitman ta nan labat; če jadi kinči tan nišidat nano baset, hakua tan ne nišidat nano maret.

You answer: “I want to get something to live on.” Yes, but learn while you are getting it; for if something forbids you to live well, nothing forbids you to die well.

Ne buhat karana, jat hadji masan nihut apa pranibidjan — ne, api ne sate hinu.

There is no reason why poverty should lead us away from philosophy — no, not even real want.

Če kuna masa čepat pašat pranil, masa hapat kšamet api kšudin. Manušasa kšamit kšudin, kuna hamitrasa bandit sasas purasan, ča kue itaran labun sasa labit prati sasas kšamun, sabel jat sasa ne maušit adas jihataras balal?

For when we hurry after wisdom, we must bear even hunger. People have borne hunger when enemies shut in their cities, and what other reward did they get for their bearing than that they did not fall under the conqueror's power?

Kubahe nočjare nitje mučis labus pratinu ča niščiti, jat masa ne hapat bihet ne Deban ne manušan! Api jadi masa kšudat, masa hapat ka lakšjan prapet.

How much greater is the promise of the reward of everlasting freedom and the certainty that we need fear neither God nor man! Even if we starve, we must reach that goal.

Judadinasa kšamit sarbe prakaras hinun, basit apa mulasan ča stahit prak kšudil saha umal, ja atiba hamejte, jat ne šake nan ranet.

Armies have borne every kind of want, have lived on roots and have stood against hunger with food too hateful to name.

Sarban ka sasa kšamit, jat sasa labut rajan — ča, kua bahjaro arhat bismajan, rajan, ja buhut itaras.

All this they bore so that they would gain a kingdom — and, what deserves more wonder, a kingdom that will be another's.

Ku ekatara sanšajut kšamet hadjin, jat sa mučut sabas manin apa batulin?

Will anyone hesitate to bear poverty so that he may free his mind from madness?

Tasmat manuša ne hapat eko išet adjin sančet; manuša šakat prapet pranibidjan api bina jataras hatal.

Therefore a person should not first seek to heap up wealth; one may reach philosophy even without money for the journey.

Na sato nao. Pašat jada tam buhut sarbe itare hobasa, ku ta tada ušut, jat tam api buhut prani? Ku pranibidja buhut basis antime hapu — kinči prakaras jogapu?

It is truly so. After you have all other things, will you then want to have wisdom also? Shall philosophy be the last need of life — a kind of addition?

Ne; tas jojana hapat buhet ka: buhaj pranipanda aduna, jadi tam kinči ba hakua — če jadi tam kinči, kuo ta sunat, jat tam eba ne atiba bahe? — kintu jadi tam hakua, išaj budin eko, prak sarbal itaral.

No; your plan should be this: be a philosopher now, whether you have anything or nothing — for if you have something, how do you know that you have not too much already? — but if you have nothing, seek understanding first, before everything else.

“Kintu,” ta šačat, “ma hinut basis hapusan.” Eko, ta ne šakat nasan hinet; če prakriti parkat alape, ča prane manuša samapat sabas hapusan prati prakritin.

“But,” you say, “I will lack the necessities of life.” First, you cannot lack them; for nature asks for little, and the wise man fits his needs to nature.

Kintu jadi gamat hapis nanmore katine kšana, sa šigro tjajut basin ča nirudut buhet sabam bara.

But if the hardest moment of need comes, he will quickly leave life and stop being a burden to himself.

Kintu jadi sas basus upajasa alape ča hrase, sa karut sasan nanmoro, bina čintal ba bina duhakil apa kinči hoban sabel hapusan; sa dahut sas kukšam ča sas ansasam, kua sasa arhat; muče ča harše atmal sa hasut apa adjasas čepun ča apa nasas šigre prakarasan, jasa čepat pašat adjil,

But if his means of living are few and short, he will make the best of them, without worry or sorrow about anything except necessities; he will give his belly and his shoulders what they deserve; with a free and happy spirit he will laugh at the hurrying of the rich and at the hasty ways of those who hurry after wealth,

ča šačut: “Kusa ta sabas ušil bilambapat tas sate basin prati dure gamantuešan? Ku ta pratikšut, jat kinči arnas labu gamut, ba kinči labu apa tas banijan, ba stana antar kinči adje purane manušas antime likal, kuna ta šakat buhet adje kabana ča aduna?

and he will say: “Why of your own will do you put off your real life to the far future? Will you wait for some gain from a loan to come in, or some gain from your trade, or a place in the will of some rich old man, when you can be rich here and now?

Prani dahat adjin antar hastal ča dahat nan nasam, jasas akšasal sa karit adjin hapte.

Wisdom gives wealth into the hand, and gives it to those in whose eyes she has made wealth unneeded.”

Ka šačasa itare manušasas; ta antikjare prati adjasan. Bartaj ueša, antar jal ta basat, ča tam atiba bahe. Kintu antar sarbe uešal, kua alam, čohat same.

These words are about other people; you are nearer to the rich. Change the age in which you live, and you have too much. But in every age what is enough stays the same.

Ma šakut samapet mas likan kabana, ene ma ne buhit tam dahit duhe abjasasan.

I could end my letter here, if I had not given you bad habits.

Manuša ne šakat banadet Partijas rajan bina prabartal; ča tan ma ne šakat tjajet bina hatis dahul.

One cannot greet the Parthian king without a gift; and I cannot leave you without paying a price.

Kintu kua tada? Ma grahut arnan apa Epikuran: “Adjis labu buhit bahe manušasam ne samapu, kintu duhakisas bartu.”

But what of it? I will borrow from Epicurus: “The getting of wealth has been for many people not an end, but a change of troubles.”

Ma ne bismajat. Če doša ne antar adjil, kintu antar manil saba. Na, kua karit hadjin masam baran, karit api adjin baran.

I do not wonder. For the fault is not in the wealth, but in the mind itself. What made poverty a burden to us has made wealth a burden too.

Jao alape bibini, jadi ta stahapat rogante manušan upari kaštas nidarbanal ba upari hiranas nidarbanal — če kubana sa čalapte, sa barut sabas rogan saha sal —, nao manuša ne hapat čintet, jadi rogante mani stahapte antar adjil ba antar hadjil. Sas roga bokat saha manušal.

Just as it matters little whether you lay a sick man on a wooden or on a golden bed — for wherever he is moved, he will carry his disease with him —, so one need not worry whether the sick mind is placed in wealth or in poverty. His disease goes with the man.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Kislima ebota, ča tada pura antar ka kšanal sabedat. Sarbas haršam dahte muči. Sarbatra šabdat noče sidapusa — jao ene Saturnas utsaba alape bibine apa abjase karjas aharan!

It is the month of December, and yet the city is sweating at this very moment. Freedom is given to the joy of all. Everywhere great preparations resound — as if the festival of Saturn were in any way different from the usual working day!

Nao sate, jat bibini hakua, jat ma manat sate nas manušas šačun, ja šačit: “Purbe Kislima buhit ebota; aduna na baraša.”

So true it is that the difference is nothing, that I think right the saying of the man who said: “Once December was a month; now it is a year.”

Ene ta buhit saha mal, ma harše šačit saha tal ča bindit, kua ta manat, jat hapat karet — jadi masa ne hapat bartet hakuan antar masas ahare basil, ba jadi, jat masa ne buhut bibine apa manušadinas prakarasan, masa hapat sajumet harše ča mučet Romas čibaran.

If you were with me, I would gladly talk with you and find out what you think should be done — whether we ought to change nothing in our daily life, or whether, so as not to be different from the ways of the crowd, we should dine gaily and put off the Roman garment.

Aduna masa, Romas manušasa, bartit masas čibarasan ramis ča utsabas karanat, jadjapi purbe ka buhit abjase kebala, kuna dešas raji buhit kampte ča maušit antar duhe aharasal.

Now we Romans have changed our clothes for the sake of pleasure and holiday, although in former times this was customary only when the state's order was shaken and had fallen on bad days.

Ma niščite, jadi ma tan nano sunat, jat ta, jao darmatara, ušit, jat masa ne buhut ne sarbal sadriše manušadinam, ja paridit mučis klomasan, ne sarbal bibine apa nan; sabel jadi mešak ka šudo ueša, kuna masa hapat dahet darman atmam ča adešet nam ekakam nirudet apa ramisan, kuna sarba manušadina saban mučit antar ramisal.

I am sure, if I know you well, that you, as a judge, would want us to be neither in all things like the crowd that has put on the caps of freedom, nor in all things different from it; unless perhaps this is exactly the time when we should give the soul a law and order it alone to refrain from pleasures when the whole crowd has let itself loose in pleasures.

Če ka nanmore niščite pramana, jan manuša šakat labet apa sabas stirin: jadi sa ne išat hobasan, jasa karšat san prati sukasan, ča jadi sa ne nihte antar nasal.

For this is the surest proof that a man can get of his own steadiness: if he does not seek the things that draw him to luxury, and if he is not led into them.

Bahjare šurin drešapat, čohet šušken ča hamadirten, kuna manušadina madirte ča bamitat; kintu bahjare sabas rajin drešapat, ne palajet apa manušadinan ča karet nan, kua manušadina karat, kintu bibine prakaral — nao ne karto saban drešten ča ne šopto eka apa manušadinan. Če manuša šakat utsabet ča tada ne karet atiba bahe.

It shows more courage to stay dry and sober when the crowd is drunk and vomiting; but it shows more self-rule not to flee from the crowd and to do what the crowd does, but in a different way — so neither making oneself seen nor becoming one of the crowd. For one may keep a holiday and still not do too much.

Kintu ma nao stiro nirnajit parikšet tas manis stirin, jat ma, grahanto apa noče manušasas šikšusan, tam api dahut šikšun:

But I have so firmly decided to test the steadiness of your mind that, taking from the teachings of great men, I will give you also a lesson:

Stahapaj kinči aharasan, antar jasal ta buhut suke saha umal, ja ati alape ča ati alape hatis, saha čibaral, ja katine ča purane, šačanto sabam kuitman: “Ku ka na stiti, jan ma bihit?”

Set aside some days in which you will be content with food that is very little and of very little cost, with clothing that is hard and old, saying to yourself meanwhile: “Is this the condition that I feared?”

Šudo antar uešal, kuna činta hakua, atma hapat saban purbo katinapet prati katinjare uešasan, ča kuitman Bagja daje, sa hapat saban balapet prati sas balin.

It is exactly in the time when there is no care that the soul should harden itself in advance for harder times, and while Fortune is kind, it should strengthen itself against her force.

Šantis aharasal judatara abjasat judun, čihat kahas bitasan, kuna hakua hamitra ne drešte, ča šrantapat saban bina hapil, jat sa buhut same šramam, ja hapat šopet.

In days of peace the soldier practises war, builds walls of earth when no enemy is seen, and tires himself without need, so that he may be equal to the labour that must come.

Jadi ta ne ušat, jat manuša kampat, kuna sankata gamat, šikšapaj san, kuitman na adunapi ne gamit.

If you do not want a man to tremble when danger comes, train him while it has not yet come.

Ka pata, upari jal nasa manušasa bokit, jasa, ankaranto hadjin, sarbe ebotal prajah prapit hinun, jat sasa hanitjo ne nibartut apa nan, kua sasa nao bahe sopasan abjasit.

This is the road on which those people walked who, imitating poverty, every month came almost to want, so that they might never draw back from what they had practised so many times.

Ta ne hapat manet, jat ma artat umasan jao Timonas, ba “hadje manušasas kujadamasan”, ba kinči itare kridun, saha jal adje manušasa, jasa sukasal basat, šantapat sasas basis šrantin.

You need not think that I mean meals like Timon's, or “the little houses of the poor”, or any other game with which rich people who live in luxuries soothe the weariness of their lives.

Nidarbana buhaj sate, ča čibaramora purane; oika buhaj katine ča maline.

Let the bed be a real one, and the cloak old; let the bread be hard and dirty.

Kšamaj sarban ka tira ba čatura aharasan ekatra, kadači bahjare, jat na buhut tas parikša, ne kebala kridu.

Bear all this for three or four days together, sometimes more, so that it may be a test of yourself, not only a game.

Tada, ma tam pratinat, prije Lusilija, ta kurdut apa haršin, purnapte saha umal, ja kebala eka hatila hatis, ča ta budut, jat manušas manis šanti ne buhat adas Bagjas adikal; če api krode sa dahat alam prati masas hapusan.

Then, I promise you, dear Lucilius, you will leap for joy when filled with food that costs only one coin, and you will understand that a man's peace of mind is not under Fortune's power; for even when she is angry she gives enough for our needs.

Kintu ne buhat karana, jat ta manut, jat ta karat kinči noče hoban; če ta kebala karut nan, kua bahe sahasa krihadasasa ča bahe sahasa hadje manušasa karat sarbe aharal.

But there is no reason why you should think that you are doing something great; for you will only be doing what many thousands of slaves and many thousands of poor people do every day.

Kintu ta šakat sabam stabet ka hoban: jat ta ne karut nan adas hapul, ča jat tam buhut nao suko nan kšamet nitjo, jao nan parikšet kadači.

But you may praise yourself for this thing: that you will not be doing it under force, and that it will be as easy for you to bear it always as to test it now and then.

Abjasaj masa masas hanusan upari kaštas manušal; šopaj masa antike mitrasa hadjis, jat Bagja masan ne čoput bina rakšil.

Let us practise our blows on the wooden man; let us become close friends of poverty, so that Fortune may not catch us without guard.

Masa buhut adje saha bahjare sukal, jadi masa eka sopal šikšat, kubahe dure hadji apa baran.

We will be rich with all the more comfort if we once learn how far poverty is from being a burden.

Api Epikura, ramis gura, abjasit stahapet kinči aharasan, antar jasal sa purnapit sabas kšudin alapo; sa ušit drešet, jadi sa nao hinit purne ča purnapte harši, ča, jadi am, kubahe sa hinit, ča jadi ka matara arhit buhet krihte saha noče šramas hatil.

Even Epicurus, the teacher of pleasure, used to set aside some days in which he filled his hunger scantily; he wanted to see whether he thereby lacked full and complete happiness, and, if so, how much he lacked, and whether this amount was worth buying at the price of great labour.

Sa šačat nao antar sunte likal, jan sa likit Polienam, kuna Karina buhit Atenas adikatara. Sato, sa garbit, jat sa saba basit apa uman, ja ne hatis eka hatila, kintu Metrodora, jas purbabokun aduna api ne buhit nao noče, hapit purne hatilan.

He says so in the well-known letter that he wrote to Polyaenus when Charinus was the ruler of Athens. Indeed, he boasts that he himself lived on food that did not cost one coin, but that Metrodorus, whose progress was not yet so great, needed a whole coin.

Ku ta manat, jat šakat buhet purni tadriše umal? Am, ča api rami — ne na čale ča palajante rami, ja hapat kadači nabe prerun, kintu rami, ja stire ča niščite.

Do you think there can be fullness on such food? Yes, and pleasure too — not that changing and fleeing pleasure that needs a new push now and then, but a pleasure that is steady and sure.

Če jadjapi udara, tokmas pišta ča tokmas oikas bagasa ne harše uma, tada nanmore rami, šaket labet ramin apa tadriše uman ča hrasapet sabas hapusan prati na alapen, jan hakua Bagjas hasaman ne šakat grahet.

For although water, barley flour and pieces of barley bread are not a cheerful food, yet it is the highest pleasure to be able to get pleasure from such food and to have reduced one's needs to that little which no unfairness of Fortune can take away.

Api bandabanas uma dajjare; ča nasa, jasa stahapte prati martun, ne nao alapo pušte apa manušan, ja sasan maraput.

Even prison food is more generous; and those who are set aside for death are not fed so meanly by the man who will kill them.

Tasmat kue noče atma manušam hapat buhet, maušet sabas ušil prati uman, jan api nasa, jasa nirnajte prati martun, ne hapat bihet! Ka sato Bagjas šarasan purbo palajet.

Therefore what a great soul a man must have to come down of his own will to a food that even those who are sentenced to death need not fear! This is truly to flee Fortune's arrows in advance.

Tasmat arabaj, prije Lusilija, uahet ka manušasas abjasan ča stahapaj kinči aharasan, antar jasal ta nibartut apa tas karjasan ča karut saban damal saha nanmore alape umal. Karaj banijan saha hadjil.

So begin, dear Lucilius, to follow the custom of these men and set aside some days in which you will withdraw from your affairs and make yourself at home with the scantiest food. Make a trade agreement with poverty.

Daršaj, he mitra, hagaurabet adjis drešun,

Dare, O friend, to despise the sight of wealth,

ča rupapaj saban, jat ta buhut sadriše tas Debam.

and shape yourself so that you may be like your God.

Če kebala na sadriše Debam, ja hagaurabit adjin. Niščito ma ne nišidat tam adjin daret, kintu ma ušat, jat ta praput na stanan, kubana ta darat nan bina bihil; ka šake kebala, jadi ta šradahapat saban, jat ta šakat baset harše bina sal same jao saha sal, ča jadi ta nitjo manat adjin, jat na šakat tan tjajet.

For only he is like God who has despised wealth. Of course I do not forbid you to hold it, but I want you to reach the point where you hold it without fear; this is possible only if you persuade yourself that you can live happily without it as well as with it, and if you always think that wealth can leave you.

Kintu aduna ma hapat arabet mas likan namet. “Dahaj eko tas arnan,” ta krandat. Kabana hatas lika upari Epikural; sa dahut matarasan: “Hadarte krodi janapat batulin.”

But now I must begin to fold up my letter. “Pay your debts first,” you cry. Here is an order of payment on Epicurus; he will pay the sum: “Anger that is not held back gives birth to madness.”

Ta ne šakat ne sunet ka šačasas satin, če tam buhit ne kebala krihadasasa, kintu api hamitrasa.

You cannot help knowing the truth of these words, since you have had not only slaves but also enemies.

Kintu sato ka bedi agnat prati sarbe prakarasas manušasan; na gamat apa mejun same jao apa hamejun, ča drešapat saban ne alapjaro antar gambire hobasal jao antar hasul ča kridul.

But indeed this feeling blazes out against all kinds of people; it comes from love as much as from hate, and shows itself no less in serious matters than in joke and play.

Ča ne bibini, kubahe noče karana, kintu antar kue prakaras atmal na bišat. Same saha agnal; ne bibini, kubahe noče agnajihaba, kintu upari kual na maušat.

And it makes no difference how great the cause is, but into what kind of soul it goes. It is the same with fire; it does not matter how great the flame is, but on what it falls.

Če katine kaštasa nirudit ati noče agnan; ča itare pakšal šuške ča suko agnante hobasa pušat api nanmore kujen agnas renan, kuitman na ne šopat noče agna.

For solid timbers have stopped a very great fire; and on the other side, dry and easily burning things feed even the smallest spark of fire until it becomes a great fire.

Nao api saha krodil, prije Lusilija; noče krodis samapu batuli, ča tasmat krodi hapat buhet palajte, ne kebala jat masa palajut apa nan, kua atiba bahe, kintu jat masam buhut purne mani.

So it is with anger too, dear Lucilius; the end of a great anger is madness, and therefore anger must be fled, not only so that we may flee from what is too much, but so that we may have a whole mind.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma kurdat apa haršin, kuna ma labat likasan apa tan. Če sasa man purnapat ašansil; sasa aduna ne kebala šačasa apa tan, kintu pratinusa.

I leap for joy whenever I receive letters from you. For they fill me with hope; they are now not only words about you, but promises.

Ča ma tan prartat, jat ta bokut purbo ka patal; če kua nanjaren ma šakat parket apa mitran, apa nan, jan ma parkat sas karanat?

And I beg you to go forward on this road; for what better could I ask of a friend than what I ask for his own sake?

Jadi šake, nibartaj apa sarbe karjasan, apa jasan ta šačat; ča jadi ta ne šakat, karšaj saban dure.

If possible, withdraw from all the affairs that you speak of; and if you cannot, tear yourself away.

Masa eba bjajit alam masas uešan; arabaj masa antar puranil bandet masas barasan. Niščito ka hakutara ne šakat masam asujet.

We have already wasted enough of our time; let us in old age begin to tie up our baggage. Surely nobody can begrudge us this.

Masa bjajit masas basin upari uče iomal; maraj masa antar čojabanal.

We have spent our lives on the high sea; let us die in the harbour.

Ne jat ma tam mantut jujet labet kirtin tas nibartul; nibartu ne hapat buhet ne drešapte ne guhte.

Not that I would advise you to try to win fame by your withdrawal; withdrawal should be neither shown off nor hidden.

Ne guhte, ma šačat, če ma ne prerut tan nao dure, jat ta nindut sarbe manušasan jao batule ča tada išut sabam guhabanan ča bismarun; kintu karaj ka tas karjan, jat tas nibartu ne buhut drešte, jadjapi na hapat buhet spašte.

Not hidden, I say, for I will not urge you so far that you condemn all people as mad and then seek for yourself a hiding place and forgetting; but make this your business, that your withdrawal be not shown off, although it should be plain.

Dubo, kuitman nasa, jasas sotapu muče apa arabun, manut apa itare parkin, jadi sasa ušat bjajet sasas basin antar sunte ne buhul, tam ne buhat muče sotapu.

Second, while those whose choice is free from the beginning will think about that other question, whether they want to spend their lives unknown, you have no free choice.

Tas šaki ča tas bala kšipit tan antar bubanas karjal; ka api tas likasas sudari ča tas mitrisa saha manušasal, jasa sunte ča nanmore. Kirti tan eba grahit.

Your ability and your strength have thrown you into the work of the world; so too have the beauty of your writings and your friendships with men who are famous and excellent. Fame has already taken you.

Ta šakat maušapet saban antar gambiral, kubana ta ne sunte, ča purno guhet saban; tada api tas purbe karusa tan drešaput.

You may sink yourself into the depths where you are not known and hide yourself completely; even so your earlier deeds will show you.

Ta ne šakat čohet guhte antar tamal; bahe purane nakšis tan uahut, kubana ta palajat.

You cannot stay hidden in the dark; much of the old light will follow you wherever you flee.

Šantin ta šakat parket sabam, bina jat ekatara tan hamejut, bina hahus bedil ča bina atmas pidal.

Peace you can ask for yourself without anyone hating you, without a feeling of loss and without pain of spirit.

Če kua ta tjajut pašat tal, jan ta šakat manet, jat ta ne ušut tjajet? Tas krihatarasan? Kintu hakutara apa ka manušasan ne išat tan tas saba karanat; sasa kebala išat kinči hoban apa tan.

For what will you leave behind you that you can imagine you would not want to leave? Your clients? But none of these people seeks you for your own sake; they only seek something from you.

Manušasa abjasit marget mitrasan, kintu aduna sasa marat hatan; jadi ekake purane manuša bartat sas antime likan, prataras atita bartat saban prati itare rohan.

People used to hunt friends, but now they hunt money; if a lonely old man changes his will, the morning visitor turns himself to another door.

Noče hobasa ne šakat buhet krihte saha alape hatal; tasmat rehaj, jadi nanjare tjajet tas nije sate saban, ba kebala kinči tas hobasan.

Great things cannot be bought with little money; so count whether it is better to leave your own true self, or only some of your things.

Ene tam buhit adika purane šopet antar tas janis alape stitil, ča ene bagja tan ne tounapit prati stanan, ja nao uče!

If only you had had the right to grow old in the small condition of your birth, and if only fortune had not raised you to a place that is so high!

Tas šigre tounu prati adjin, tas dešabaga, tas Romas adikataras stana ča sarban, kua ka hobasa pratinat, nihit tan dure apa balapante basis drešun; ta pašat labut nočjare karjasan ča pašat sasal api nočjare. Ča kua buhut karjapala?

Your quick rise to wealth, your province, your place as an officer of Rome and everything that these things promise have led you far from the sight of a healthy life; you will next get greater duties and after them still greater. And what will be the result?

Kusa pratikšet, kuitman tam ne čohut hakua ušet? Na ueša hanitjo ne gamut.

Why wait until nothing remains for you to want? That time will never come.

Masa šačat, jat buhat karanasas šrinkala, apa jan daiba bajte; same prakaral, ta šakat buhet niščite, buhat šrinkala antar masas ušisal; če eka arabat, kubana sas purbe samapat.

We say that there is a chain of causes from which fate is woven; in the same way, you may be sure, there is a chain in our desires; for one begins where the one before it ends.

Ta buhit kšipte antar basil, ja hanitjo ne samaput saba tas duhakin ča tas dasin.

You have been thrown into a life that will never by itself end your misery and your slavery.

Grahaj tas mardte griban apa juganan; nanjare, jat na eka sopal buhut čidte, apa jat na nitjo buhut pidapte.

Take your rubbed neck out of the yoke; it is better that it be cut off once than that it be hurt forever.

Jadi ta nibartut prati nije basin, sarba buhut kujjare, kintu ta buhut bahe purnapte; kintu antar tas stitil aduna purni ne buhat antar bahil, ja sančte upari tal apa sarbe dišasan.

If you withdraw into private life, everything will be smaller, but you will be filled abundantly; but in your present condition there is no fullness in the plenty that is heaped on you from all sides.

Ku ta nanjaro ušat buhet hadje ča purnapte, ba adje ča kšude? Bagje stiti ne kebala lobe, kintu api uonte prati itarasas lobin.

Would you rather be poor and filled, or rich and hungry? A fortunate condition is not only greedy, but also open to the greed of others.

Ča kuitman hakua tan ne purnapat, ta saba ne šakat itarasan purnapet.

And as long as nothing fills you, you yourself cannot fill others.

“Kintu,” ta šačat, “kuo ma šakat tjajet?” Kutarapi prakaral, jao tam ručat.

“But,” you say, “how can I leave?” In any way you please.

Manaj, kubahe sankatasan ta grahit hatas karanat, ča kubahe šraman ta grahit ranas karanat! Ta hapat daršet kinči labet bišramin api — ba ta purane šoput antar bahire dešabagasas adikatarasas čintasal ča tada antar dešas karjasal damal, basanto antar hašantil ča antar hapusas udarasal, jasa nitjo nabe, ča apa jasan hakutara hanitjo ne šakit palajet, basanto gupto ba nijo.

Think how many dangers you have taken on for money, and how much labour you have taken on for a title! You must dare something to gain rest too — or you will grow old among the worries of officers in foreign provinces and then among the affairs of the state at home, living in unrest and in floods of duties that are always new, and from which nobody has ever managed to escape by living secretly or privately.

Če kua bibini, jat ta ušat nije basin? Tas stana antar bubanal ušat itare hoban! Kua, jadi ta api aduna anujat ka stanan bardet? Kintu sarbe, kua jogapte prati tas jihusan, buhut jogapte prati tas bihisan.

For what does it matter that you want a private life? Your place in the world wants the other thing! What if even now you let this place grow? But everything that is added to your successes will be added to your fears.

Kabana ma ušut tam dahet Mesenatas šačun, ja šačit satin, kuna sa stahit upari nanmore uče šikaral: “Stanita buhat api upari nanmore uče tuhasal.”

Here I would like to give you a saying of Maecenas, who spoke the truth when he stood on the highest peak: “There is thunder even on the highest mountains.”

Jadi ta mam parkat, antar kue čomal ka šačasa, sasa antar čomal, jas rana Prometeja. Sa kebala ušit šačet, jat ka uče tuhas šikarasa pari bandte batjasal ča stanitasal.

If you ask me in which book these words are, they are in the book whose name is Prometheus. He only meant to say that these high mountain peaks are surrounded by storms and thunder.

Kintu ku kinči bala arhat nao uče hatin, jat manuša jao ta kadači grahut, jat nan labut, kan šačus prakaran šačet, ja nao mišarte?

But is any power worth so high a price that a man like you would ever take up, in order to get it, this manner of speaking, which is so muddled?

Mesenata buhit sato šakante manuša, ja tjajit noče drešapun Romas šačakalam, ene sas bagja ne karit san mirden — ne, ene na ne grahit apa san sas narin!

Maecenas was indeed an able man, who would have left a great example for the Roman art of speech, if his good fortune had not made him soft — no, if it had not taken his manhood from him!

Same samapu tan pratikšat, jadi ta sapadi ne hrasapat tas batačibaran ča — jao Mesenata ne ušit karet, kuitman na ne buhit atiba bilambe — ne čohat antike prati kulan!

The same end waits for you, unless you at once shorten your sail and — as Maecenas would not do until it was too late — keep close to the shore!

Ka Mesenatas šaču šakit karet mas rehun saha tal same; kintu ma niščite, sunanto tan, jat ta šačut prati man ča ne ušut labet mas arnas hatadahun saha hatal, ja tadrišo katine ča duhe.

This saying of Maecenas could have balanced my account with you; but I am sure, knowing you, that you will speak against me and will not want to receive payment of my debt in money that is so rough and bad.

Kintu buhaj nao; ma grahut apa Epikuras rehun. Sa šačat: “Ta hapat purbo saudano manet, saha kutaral ta umut ča pahut, bahjaro jao kuan ta umut ča pahut. Če mansas sajuma bina mitras sangil jao sinhas ba birkas basi.”

But let it be so; I will draw on Epicurus's account. He says: “You must think carefully beforehand with whom you will eat and drink, rather than what you will eat and drink. For a dinner of meat without the company of a friend is like the life of a lion or a wolf.”

Ka adika tas ne buhut, jadi ta ne nibartat apa bubanan; itaro tam buhut atitasa kebala nasa, jasan tas dasa, ja likat, sotapat apa bišataras manušadinan.

This right will not be yours unless you withdraw from the world; otherwise you will have as guests only those whom your slave who writes picks out from the crowd of visitors.

Kintu doša, sotapet tas mitran antar rohas koštal ba parikšet san upari umas palakal.

But it is a mistake to choose your friend in the entrance hall or to test him at the dinner table.

Nanmore gambire duhabagja karjante manušam, ja mardte apa sabas hobasan, ka: jat sa šradahat manušasan sabas mitrasan, kuna sa saba ne sasas mitra, ča jat sa manat sabas dajisan bale labet mitrasan, jadjapi, kinči manušasal, jao bahjaro sasa arnat, nao bahjaro sasa hamejat.

The most serious misfortune for a busy man who is crushed by his possessions is this: that he believes people to be his friends when he himself is not their friend, and that he thinks his kindnesses strong to win friends, although, in the case of some people, the more they owe, the more they hate.

Kuje arna karat manušan tas arnataran; noče arna karat san hamitran.

A small debt makes a man your debtor; a large one makes him an enemy.

“Kua,” ta šačat, “ku dajisa ne karat mitrisan?” Sasa karat, jadi manušam buhit adika sotapet nasan, jasa sasan labut, ča jadi sasa prane stahapte, ne kšipte sarbatra.

“What,” you say, “do kindnesses not make friendships?” They do, if one has had the right to choose those who will receive them, and if they are placed wisely, not thrown everywhere.

Tasmat, kuitman ta arabat ranet tas manin tas nije, jujaj ka pranasas mantun: manaj, jat gambirjare, kutara hoban labat, apa nan, kua sa labat.

Therefore, while you are beginning to call your mind your own, use this counsel of the wise: think that it is more important who receives a thing than what he receives.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Jadi ta nane balal ča jadi ta manat saban arhte antimo šopet tas nije suama, ma harše. Če gauraba buhut mas, jadi ma šakat tan karšet apa udarasan, antar jasal ta kampte bina ašansil palajet.

If you are in good health and if you think yourself worthy of becoming at last your own master, I am glad. For the honour will be mine if I can drag you from the waters in which you are tossed without hope of escaping.

Kintu ka, prije Lusilija, ma parkat ča prartat apa tan: anujaj pranin gambiro bišet antar tas atmal, ča parikšaj tas purbabokun ne kebala šačusal ba likasal, kintu hardas balil ča ušisas hrasapul. Drešapaj tas šačasan tas karusal.

But this, dear Lucilius, I ask and beg of you: let wisdom go deep into your soul, and test your progress not only by words or writings, but by strength of heart and by the lessening of desire. Prove your words by your deeds.

Bibine nasas arta, jasa šačat prak manušadinal ča jujat labet sotamatarasas sangas stabun; bibine nasas, jasa karšat jubane ča alase manušasas karnasan saha šačusal, jasa bahe prakarasas ba šigre.

Different is the aim of those who speak before a crowd and try to win the praise of a group of listeners; different is that of those who draw the ears of young and idle people with words that are of many kinds or quick.

Pranibidja masan šikšapat karet, ne šačet; na parkat apa sarbe manušan, jat sa basut anusara sabas nije nijamas, jat sas basi ne buhut bibine apa sas šačasan, ča api jat sas antare basi buhut eke barnas ča ne bibine apa sarbe sas karusan.

Philosophy teaches us to act, not to speak; it asks of every man that he live according to his own rule, that his life be not different from his words, and also that his inner life be of one colour and not different from all his deeds.

Ka, ma šačat, pranis nanmore hapu ča nanmore pramana: jat karu ča šaču buhut same, jat manuša buhut same sabam antar sarbe stitisal, ča nitjo same.

This, I say, is the highest duty and the highest proof of wisdom: that deed and word be the same, that a man be equal to himself in all conditions, and always the same.

“Kintu,” ta utarat, “kutara šakat daret ka nijaman?” Ati alape, niščito; kintu kinči buhat.

“But,” you answer, “who can keep this rule?” Very few, certainly; but there are some.

Sato, na katine karja, ča ma ne šačat, jat pranipanda šakat nitjo bokut same šigril. Kintu sa šakat nitjo boket upari same patal.

Indeed, it is a hard task, and I do not say that the philosopher can always go at the same speed. But he can always go on the same road.

Tasmat ikšaj saban ča drešaj, jadi tas čibarasa ča tas dama ne buhat same, jadi ta dahat sabam bahe ča tas kutumbam alape, jadi ta umat sarale sajumasan ča tada čihat sukasas damasan.

So watch yourself and see whether your clothes and your house do not agree, whether you give yourself much and your family little, whether you eat simple dinners and yet build houses of luxury.

Ta hapat grahet eka sopal eka nijaman, anusara jas ta basut, ča kalpet sarban tas basin anusara ka nijamas.

You should take hold once for all of one rule by which to live, and arrange your whole life according to this rule.

Kinči manušasa darat saban kuje damal, kintu bokat garbe prak manušadinal; ka bibini doša, ča na drešapat čalen manin, ja aduna api ne šakat daret sabas samin.

Some people keep themselves small at home, but walk proudly before the crowd; this difference is a fault, and it shows a wavering mind that cannot yet keep its balance.

Ča ma šakat tam api šačet, apa kuan ka hastiri ča karus ča artas bibini gamat: če hakutara ne nirnajat, kua sa ušat; ča api jadi sa nirnajit, sa ne čohat antar nal, kintu kurdat apa patan; sa ne kebala bartat, kintu nibartat ča skalat punar prati basun, jan sa tjajit ča nišidit.

And I can also tell you from where this unsteadiness and this difference of deed and aim come: it is because nobody decides what he wants; and even if he has decided, he does not stay in it, but jumps from the road; he not only changes, but turns back and slips again to the life that he left and refused.

Tasmat, tjajto pranis purane artašačusan ča darto sarban manušas basis prakaran, ma šakat buhet suke saha kal: “Kua prani? Nitjo ušet same hobasan, ča nitjo nišidet same hobasan.”

Therefore, leaving the old definitions of wisdom and holding the whole manner of human life, I can be content with this: “What is wisdom? Always to want the same things and always to refuse the same things.”

Ta šakat buhet kohte, jadi ta ne jogapat kujen samatin: jat nan, kua ta ušat, hapat buhet sate; če hakutara ne šakat nitjo buhet suke saha same hobal, jadi na ne sate.

You may be excused from adding the small condition that what you want must be right; for nobody can always be content with the same thing unless it is right.

Ka karanat manušasa ne sunat, kua sasa ušat, kebala antar ušus kšanal; hakutara hanitjo ne nirnajit eka sopal ušet ba nišidet.

For this reason people do not know what they want, only in the moment of wanting; nobody ever decided once for all to want or to refuse.

Nirnaji bartat apa aharan prati aharan ča bartat saban prati itaran, karanto, jat bahe manušasa bjajat sasas basin antar kinči prakaras kridul.

Judgment changes from day to day and turns itself to the other side, making many people spend their lives in a kind of game.

Tasmat bokaj purbo, jao ta arabit; mešak ta buhut nihte prati purnin, ba prati stanan, ja, jao kebala ta budat, adunapi ne purni.

So go forward, as you have begun; perhaps you will be led to perfection, or to a place which, as only you understand, is not yet perfection.

“Kintu kua,” ta šačat, “šoput saha mas purne kutumbal bina kutumbas hatalabul?” Jadi ta nirudut ka manušadinan pušet, na saban pušut; ba mešak ta šikšut apa hadjis dajin, kua ta ne šakat šikšet apa tas nije dajin.

“But what,” you say, “will become of my full household without the household income?” If you stop feeding this crowd, it will feed itself; or perhaps you will learn from the kindness of poverty what you cannot learn from your own kindness.

Hadji tam rakšut tas sate ča parikšte mitrasan; ta buhut mučte apa manušasan, jasa ne išit tan tas saba karanat, kintu kinči hobas karanat, ja tam buhat.

Poverty will keep for you your true and tested friends; you will be freed from the people who were not seeking you for your own sake, but for something that you have.

Kintu ku ne sate, jat ta hapat mejet hadjin, api jadi kebala ka karanat: jat na tam drešaput nasan, jasa tan mejat? O, kuna ueša gamut, kuna hakutara ne šačut hasatin, jat sa tan stabut!

But is it not true that you should love poverty, if only for this reason: that it will show you those who love you? O, when will the time come when nobody will speak a lie to praise you!

Tasmat tas manasa, tas šramasa, tas ušisa upkaraj tan karet suke saha sabal ča saha nanisal, jasa gamat apa tan; ča dahaj sarbe tas itare prartusan Debas rakšum!

So let your thoughts, your labours, your desires help to make you content with yourself and with the goods that come from you; and give all your other prayers into God's keeping!

Kue harši šakat antikjaro gamet prati tan? Maušapaj saban prati kuje stitin, apa jan tan ne šake tjajapet; ča jat ta karut nan saha bahjare čepal, prabarta antar ka likal sparšut ka hoban; ma tam nan dahut sapadi.

What happiness could come nearer to you? Bring yourself down to a small condition, from which you cannot be driven out; and so that you may do this with more speed, the gift in this letter will touch this matter; I will give it to you at once.

Jadjapi ta ikšat bakro, Epikura punar harše dahut mas arnan: “Šradahaj mam, tas šačasa buhut gambirjare, jadi ta nidarat upari kuje nidarbanal ča paridat purane čibarasan. Če tada ta ne kebala šačut nasan; ta drešaput sasas satin.”

Although you may look sideways, Epicurus will again gladly pay my debt: “Believe me, your words will be weightier if you sleep on a small bed and wear old clothes. For then you will not only speak them; you will show their truth.”

Ma, niščito, sotamat bibine atmal masas mitras Demetrijas šačasan, pašat jada ma drešit san šajanten bina čibaramoral, ja san guhut, ča api bina astaral, upari jal sa šajut.

I at least listen with a different spirit to the words of our friend Demetrius, after I have seen him lying without a cloak to hide him, and even without a rug to lie on.

Sa ne kebala satis gura, kintu satis sakša.

He is not only a teacher of the truth, but a witness of the truth.

“Kintu ku manuša ne šakat hagaurabet adjin, kuna na antar sas čibarakošal?”

“But may not a man despise wealth when it lies in his very pocket?”

Niščito; noče atma api na, ja drešat adjin pari sabal sančten ča, pašat jada sa dirgo ča gambiro bismajit, kusa na gamit antar sas hastasal, smihat ča bahjaro sotamat, jao bedat, jat na sas.

Of course; he too has a great spirit who sees wealth heaped around himself and, after he has wondered long and deeply why it came into his hands, smiles, and rather hears than feels that it is his.

Bahe artat, ne buhet duhapte apa adjis antikin; ča sato noče na, ja hadje antar adjil.

It means much not to be spoiled by the closeness of wealth; and truly great is he who is poor in the midst of wealth.

“Am, kintu ma ne sunat,” ta šačat, “kuo na manuša, apa jan ta šačat, kšamut hadjin, jadi sa kšano antar nal maušut.”

“Yes, but I do not know,” you say, “how the man you speak of will bear poverty if he suddenly falls into it.”

Api ma ne sunat, Epikura, jadi hadje manuša, apa jan ta šačat, hagaurabut adjin, jadi sa kšano antar nal maušut; tasmat, apa uban, mani hapat buhet tulte, ča masa hapat šodet, jadi tas manuša harše saha sabas hadjil, ča jadi mas manuša ne harše saha sabas adjil.

Nor do I know, Epicurus, whether the poor man you speak of will despise wealth if he suddenly falls into it; so in the case of both, it is the mind that must be weighed, and we must examine whether your man is happy with his poverty and whether my man is unhappy with his wealth.

Itaro kuje nidarbana ča purane čibarasa alape pramana sas nane artas, jadi ne spašte, jat manuša kšamat ka hobasan ne apa hapin, kintu apa sabas ušin.

Otherwise the small bed and the old clothes are a small proof of his good aim, if it is not clear that the man bears these things not from need but from his own wish.

Kintu noče atmas sanketa, ne kšipet saban antar ka hobasal, če sasa nanjare, kintu abjaset prati sasan, če sasa nao suke kšamet.

But it is the sign of a great spirit not to throw oneself into such things because they are better, but to practise for them because they are so easy to bear.

Ča sasa suke kšamet, Lusilija; ča kuna ta gamat prati sasan pašat dirge abjasal, sasa api mište; če antar sasal buhat bina čintal muči — ča bina nal hakua ne mište.

And they are easy to bear, Lucilius; and when you come to them after long practice, they are even sweet; for in them there is freedom without care — and without that nothing is sweet.

Tasmat ma manat hapte karet, jao ma tam šačit antar likal, jao noče manušasa bahe sopasan karit: stahapet alape aharasan, antar jasal masa sidapat saban prati sate hadjin saha mane hadjil.

Therefore I think it necessary to do as I told you in a letter, as great men have often done: to set aside a few days in which we prepare ourselves for real poverty by imagined poverty.

Bahjare karana nao karet, če masa gambiro antar sukal ča manat sarbe hapusan katine ča bare.

There is all the more reason to do so, because we are deep in luxury and think all duties hard and heavy.

Nanjaro, atma buhaj jagarapte apa nidaran ča prerte, ča buhaj smarapte, jat prakriti masam stahapit ati alape. Hakutara ne janat adje.

Rather, let the soul be woken from its sleep and urged on, and let it be reminded that nature has set very little for us. Nobody is born rich.

Sarbe manuša, kuna sa eko drešat uenan, labat adešan buhet suke saha kširal ča purane čibarasal. Ka masas arabu, ča tada rajasa masam atiba kuje!

Every person, when he first sees the light, is ordered to be content with milk and old rags. Such is our beginning, and yet kingdoms are too small for us!

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ku ta manat, jat tam katinisa saha nasal manušasal, apa jasan ta mam likit? Tas nanmore katini saha tal sabal; če ta saba tas skalus ona. Ta ne sunat, kua ta ušat.

Do you think that you have difficulties with those people about whom you wrote to me? Your greatest difficulty is with yourself; for you yourself are your stone of stumbling. You do not know what you want.

Ta nanjaro šakat stabet sate patan, kintu alapjaro nan uahet. Ta drešat, kubana sate harši, kintu tam ne buhat šuri nan prapet. Anujaj mam tam šačet, kua tan nirudat, če ta saba nan ne drešat.

You can better praise the right road, but less follow it. You see where true happiness is, but you have not the courage to reach it. Let me tell you what holds you back, since you yourself do not see it.

Ta manat, jat ka stiti, jan ta hapat tjajet, noče hoba; ča pašat jada ta nirnajit prati na šantes stitin, antar jal ta ašansat gamet, tan nirudat tas basis nakši aduna, jan ta ušat tjajet, jao ene ta maušut antar malal ča tamal.

You think that this condition which you must leave is a great thing; and after you have decided on that condition of calm into which you hope to pass, you are stopped by the brightness of your life now, which you want to leave, as if you were about to fall into filth and darkness.

Ka doša, Lusilija; boket apa tas basin, ja aduna, prati itaran tounu. Antara ka duba basisal buhat same bibini, jao antara kebala nakšil ča sate uenal.

This is a mistake, Lucilius; to go from your present life into the other is a rise. Between these two lives there is the same difference as between mere brightness and true light.

Dube darat niščite mulan antar sabal; eke grahat sabas nakšin arnal. Eka buhat jagarapte apa uenan, ja gamat apa bahiran, ča kutarapi, ja stahat antara mulal ča hobal, sapadi karat hoban gambire haibesan; kintu itaram nakši, ja tounat antar sal.

The second holds a sure source within itself; the first takes its brightness as a loan. The one is called up by a light that comes from outside, and anyone who stands between the source and the thing at once turns the thing into a deep shadow; but the other has a brightness that rises within it.

Tas nije šikšasa tan karut nakšante ča uče. Anujaj mam šačet apa Epikuran.

Your own studies will make you shine and stand high. Let me speak about Epicurus.

Sa likit Idomenejam ča jujit nibartapet san apa basin, ja kebala prati drešun, prati kirtin, ja niščite ča stire.

He was writing to Idomeneus and trying to bring him back from a life that was only for show to a fame that is sure and steady.

Idomeneja antar na uešal buhit rajas mantara, ja darit katinen adikan ča antar jas hastasal buhit noče karjasa.

Idomeneus was at that time a minister of the king, who held a hard authority and in whose hands were great affairs.

“Jadi,” šačit Epikura, “kirti tan karšat, mas likasa tan karut bahjaro sunte apa sarbe hobasan, jasan ta mejat ča jasa tan mejten karat.”

“If,” said Epicurus, “fame draws you, my letters will make you better known than all the things that you love and that make you loved.”

Ku Epikura hasatin šačit? Kutara sunut Idomenejan, ene pranipanda ne buhit nao čidit sas ranan antar sabas likasal?

Did Epicurus speak a lie? Who would know Idomeneus, if the philosopher had not so carved his name into his letters?

Sarbe noče manušasa ča adikatarasa, api raja saba, jan parkit apa ranan, jan Idomeneja išit, maušit antar gambire bismaral.

All the great men and governors, even the king himself, who was asked for the title that Idomeneus sought, have sunk into deep forgetting.

Siseronas likasa rakšat Atikas ranan apa marun. Atikam hakua ne dahit labun, jat sam buhit Agripa jao duhitas pati, Tiberija jao sas duhitas duhitas pati ča Drusa Sesara jao duhitas duhitas putara; antar ka noče ranasal sas rana hanitjo ne buhut šačte, ene Siserona ne bandit san prati saban.

Cicero's letters keep the name of Atticus from dying. It brought Atticus no gain to have an Agrippa as his daughter's husband, a Tiberius as the husband of his daughter's daughter and a Drusus Caesar as the son of his daughter's daughter; among these great names his name would never be spoken if Cicero had not bound him to himself.

Uešas gambire udara bokut upari masal; kinči alape noče manušasa tounaput sasas širasan upari nal, ča, jadjapi antimo nijamte gamet antar same maunas bubanal, judut prati bismaran ča dirgo stahut.

The deep water of time will roll over us; a few great men will raise their heads above it and, though in the end destined to go into the same world of silence, will fight against forgetting and stand long.

Kua Epikura šakit pratinet sabas mitram, ka ma tam pratinat, Lusilija. Ma bindut dajin antar agame kulasal; ma šakat baret saha mal ranasan, jasa čohut nao dirgo, jao mas.

What Epicurus could promise his friend, this I promise you, Lucilius. I shall find favour among later generations; I can carry with me names that will last as long as mine.

Masas kabatara Bergilija pratinit nitjen ranan duba šurasam ča darat sabas pratinun:

Our poet Vergil promised an everlasting name to two heroes and is keeping his promise:

He duba harše šurasa! Jadi mas gitam šaki,

O two happy heroes! If my song has power,

tasas ranas lika hanitjo ne buhut

the record of your names will never be

mardte apa Uešas čoman, kuitman Enejas sanga

rubbed out of the book of Time, while the family of Aeneas

darut Kapitolijan, na stire onamoran, ča Romas iota

holds the Capitol, that unmoving rock, and a Roman father

darut rajan.

holds rule.

Kuna manušasa buhit kšipte purbo apa bagjan, kuna sasa šopit itaras balas baga, sasa bindit bahe dajin, sasas damasa buhit purne, kebala kuitman sasa saba darit sasas stanan; kuna sasa tjajit nan, sasa sapadi skalit apa manušasas smarin.

Whenever people have been thrown forward by fortune, whenever they have become part of another's power, they have found much favour and their houses have been full, only so long as they themselves held their place; when they left it, they slipped at once from people's memory.

Kintu apa janate šakin gauraba bardat, ča ne kebala manušam saba gauraba gamat, kintu sarba, kua bandit saban prati sas smarin, dahte apa eka manušan prati itaran.

But with inborn ability the respect grows, and not only does honour come to the man himself, but everything that has bound itself to his memory is handed on from one to another.

Jat Idomeneja ne bišut antar mas likal bina hatal, sa dahut arnan apa sabas nije rehun.

So that Idomeneus may not come into my letter free, he shall pay the debt from his own account.

Sam Epikura likit sunte šačun, ja san prerit Pitoklan karet adjen, kintu ne manušadinas prakaral, jas arta duba.

To him Epicurus wrote the well-known saying that urged him to make Pythocles rich, but not in the manner of the crowd, whose meaning is double.

“Jadi ta ušat,” sa šačit, “karet Pitoklan adjen, ne jogapaj prati sas hatan, kintu hrasapaj sas ušisan.”

“If you want,” he said, “to make Pythocles rich, do not add to his money, but take away from his desires.”

Ka mana atiba spašte, jat na hapat budapun, ča atiba prane, jat na hapat balapun.

This thought is too clear to need explaining, and too clever to need strengthening.

Kintu buhat eka hoba, apa jan ma tan saudanapat: ne manaj, jat ka šaču sparšat kebala adjin; sas hati buhut same, kuo ta nan jujat.

But there is one thing about which I warn you: do not think that this saying touches only wealth; its worth will be the same however you use it.

“Jadi ta ušat karet Pitoklan gauraba arhten, ne jogapaj prati sas gaurabasan, kintu hrasapaj sas ušisan”; “jadi ta ušat, jat Pitoklam nitjo buhut rami, ne jogapaj prati sas ramisan, kintu hrasapaj sas ušisan”; “jadi ta ušat karet Pitoklan purane manušan, ja purnapit sabas basin, ne jogapaj prati sas barašasan, kintu hrasapaj sas ušisan.”

“If you want to make Pythocles worthy of honour, do not add to his honours, but take away from his desires”; “if you want Pythocles to have pleasure always, do not add to his pleasures, but take away from his desires”; “if you want to make Pythocles an old man who has filled his life, do not add to his years, but take away from his desires.”

Ne buhat karana, jat ta manut, jat ka šačasa kebala Epikuras; sasa sarbas.

There is no reason why you should think that these words are Epicurus's alone; they belong to all.

Ma manat, jat masa hapat karet antar pranibidjal, jao manušasa karat antar mantaradinal: kuna ekatara prastabit kinči, ja mam alape ručat, ma san parkat bagapet sas prastabun antar duba bagasal, ča ma dahat mas sotaplikan prati bagan, ja mam ručat.

I think we should do in philosophy as people do in the council: when someone has proposed something that pleases me a little, I ask him to divide his proposal into two parts, and I give my vote to the part that pleases me.

Tasmat ma bahjaro harše punar šačat Epikuras nane šačasan, jat ma drešaput nasam, jasa gamat prati san apa duhe karanan, mananto, jat sasam antar sal buhut guhabana sasas došasam, jat sasa hapat nano baset, kue sangan sasa uahat.

So I am all the more glad to repeat the fine words of Epicurus, so that I may show those who come to him from a bad motive, thinking that they will have in him a hiding place for their faults, that they must live well, whatever school they follow.

Bokaj prati sas udjanan ča ošaj šačun, ja nabana čidte: “Bahire manuša, kabana ta nano čohut; kabana masas nanmore nani rami.”

Go to his Garden and read the saying carved there: “Stranger, here you will do well to stay; here our highest good is pleasure.”

Na damas rakšatara, daje atitasas suama, buhut sidte prati tan; sa tan banadut saha tokmas pištal ča dahut tam api bahe udaran, saha ka šačasal: “Ku tan ne nano tohamte?”

The guardian of that house, a kind host, will be ready for you; he will welcome you with barley flour and give you plenty of water too, with these words: “Have you not been well received?”

“Ka udjana,” sa šačat, “ne jagarapat tas kšudin; na nan nirudat. Ča na ne karat tan tiršjaren sarbe pahul; na nirudat tiršin saha prakritis aušadal — aušadal, ja ne parkat hatan. Ka na ‘rami’, antar jal ma šopit purane.”

“This garden,” he says, “does not wake your hunger; it stops it. And it does not make you thirstier with every drink; it stops thirst with nature's medicine — a medicine that asks no money. This is the ‘pleasure’ in which I have grown old.”

Kintu, šačanto saha tal, ma artat ka ušisan, jasa nišidat šantapun, jasam hapat dahet hatan, jat sasa nirudut.

But in speaking with you, I mean those desires that refuse to be calmed, which must be given money to stop.

Če apa itare ušisan, jasa šakat buhet bilambapte, šikšapte ča nirudte, mam ka eka mana tam dahet: tadriše rami anusara masas prakritis, kintu ne anusara masas hapusas; manuša nam hakuan ne arnat; kua prati nan bjajte, na muče prabarta.

For as to the other desires, which can be put off, trained and stopped, I have this one thought to give you: such pleasure is according to our nature, but not according to our needs; one owes it nothing; whatever is spent on it is a free gift.

Kukša ne sotamat mantun; na parkat, na ne nirudat. Ča tada na ne duhe arnatara; ta šakat nan tjajapet saha alape hatal, jadi ta kebala nam dahat nan, kua ta arnat, ne sarban, kua ta šakat dahet.

The belly does not listen to counsel; it asks, it does not stop. And yet it is not a bad lender; you can send it away for little money, if only you give it what you owe, not everything you can give.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta aduna budat, jat ta hapat nibartet apa ka karjasan, jasa kebala prati drešun ča duhe; kintu ta adunapi ušat sunet, kuo na šakat buhet karte.

You understand by now that you must withdraw from these affairs that are only for show and bad; but you still want to know how this can be done.

Buhat kinči hobasa, jasan kebala manuša, ja antike, šakat drešapet. Bišaja ne šakat likal stahapet umas ba snanas sate kšanan; sa hapat bedet hardanudun.

There are some things that only a person who is near can show. The doctor cannot set by letter the right hour for eating or for bathing; he must feel the pulse.

Purane šaču buhat apa judatarasan: jat sasa jojanat sasas judun antar kridabanal; kuitman sasa gambiro ikšat, kinči antar hamitras drešul, kinči sas hastas čalu, api kinči sas šariras alape namu sasan saudanapat.

There is an old saying about fighters: that they plan their fight in the arena; while they watch deeply, something in the opponent's look, some movement of his hand, even some small bending of his body warns them.

Masa šakat liket sarbas nijamasan, apa nan, kua nitjo karte ba hapat buhet karte; tadriše mantu šakat buhet dahte ne kebala masas dure mitrasam, kintu api agame kulasam.

We can write general rules about what is usually done or ought to be done; such counsel can be given not only to our distant friends but also to later generations.

Kintu apa na dube parkin — kuna ba kuo tas jojana hapat buhet karte — hakutara ne mantut apa duran; masa hapat parket mantun prak sate stitil.

But as to that second question — when or how your plan should be carried out — nobody will counsel from far away; we must ask counsel before the real situation.

Ta hapat buhet ne kebala šariral antike, kintu jagarante manil, jadi ta ušat grahet palajanten kšanan.

You must be not only near in body but awake in mind, if you want to take the fleeing moment.

Tasmat ikšaj pari tal kšanan; jadi ta nan drešat, grahaj nan, ča saha sarbal tas šakil ča saha sarbal tas balal dahaj saban ka karjam: mučet saban apa ka karjasan.

Therefore look around you for the moment; if you see it, take it, and with all your ability and all your strength give yourself to this task: to free yourself from these affairs.

Aduna sotamaj saudano manan, jan ma dahut; mas mana ka: jat ta hapat nibartet ba apa tadriše basin, ba apa basin purno.

Now listen carefully to the opinion I will give; my opinion is this: that you must withdraw either from that kind of life or from life altogether.

Kintu ma api šačat, jat ta hapat boket mirde patal, jat ta bolut bahjaro, jao čidut bandun, jan ta nao duhe bandit — jadi kebala, jadi ne buhut itare pata bolet nan, ta šakut nan čidet.

But I also say that you should go by a soft road, so that you may untie rather than cut the tie that you tied so badly — provided only that, if there is no other way to untie it, you may cut it.

Hakutara ne nao habale hardas, jat sa nanjaro ušut nitjo eišet antar sanšajal, jao eka sopal maušet.

Nobody is so weak of heart that he would rather hang forever in doubt than drop once and for all.

Kuitman — ča ka eke hoba — ne bandaj saban; buhaj suke saha karjasal, antar jasal ta maušapit saban, ba, jao ta ušat, jat manušasa manut, antar jasal ta maušit.

Meanwhile — and this is the first thing — do not bind yourself; be content with the affairs into which you have lowered yourself, or, as you want people to think, into which you have fallen.

Ne buhat karana, jat ta judut prati kinči durjaren hoban; jadi ta nao karut, ta hahut sarbe kohus karanan, ča manušasa drešut, jat na ne buhit maušu.

There is no reason why you should struggle on towards something further; if you do so, you will lose every reason for pardon, and people will see that it was not a fall.

Abjase karana, jan manušasa dahat, duhe: “Mam buhit hapu nan karet. Buhaj, jat na buhit bina mas ušil; ma hapit nan karet.”

The usual reason that people give is bad: “I was forced to do it. Suppose it was without my will; I had to do it.”

Kintu hakutara ne hapat dabet pašat bagjal saha nanmore šigril; bahe artat nirudet — api jadi manuša ne birudat — ne čepet pašat bagjal, ja ručat.

But nobody is forced to run after fortune at the greatest speed; it means much to stop — even if one does not resist — and not to hurry after a fortune that pleases.

Ku ta tada buhut krode prati man, jadi ma ne kebala gamat tam mantet, kintu api krandat itarasan tam mantet — pranjare manušasan apa man, prak jasal ma abjasat stahapet sarbe parkin, apa jan ma manat?

Will you then be angry with me if I not only come to counsel you, but also call others to counsel you — men wiser than I, before whom I am used to setting every question that I think about?

Ošaj Epikuras likan, ja sparšat ka hoban; na likte prati Idomenejan. Likatara san parkat čepet, nao šigro jao sa šakat, ča nibartet, kuitman kinči baljare bala ne gamit antara ča ne grahit apa san mučin nibartet.

Read the letter of Epicurus that touches this matter; it is written to Idomeneus. The writer asks him to hurry as fast as he can and to withdraw while some stronger power has not yet come between and taken from him the freedom to withdraw.

Kintu sa api jogapat, jat manuša hapat jujet kebala antar uešal, kuna na šake jujet nano ča sate kšanal. Tada, kuna dirgo ište kšana gamat, sa tounaj ča karaj.

But he also adds that one should try only at the time when it can be tried well and at the right moment. Then, when the long-sought moment comes, let him rise and act.

Epikura nišidat masan nidaret, kuna masa manat apa palajun; sa adešat masan ašanset rakše mučin api apa nanmore katine duhakisan, jadi kebala masa ne čepat atiba purbo, ča ne atiba bilambo, kuna kšana gamat.

Epicurus forbids us to sleep when we are thinking of escape; he tells us to hope for a safe release even from the hardest troubles, provided only that we do not hurry too early nor too late when the moment comes.

Aduna, ma manat, ta išat api Stoas šačun. Sato ne buhat karana, jat ekatara tam nindut ka sangan sas hasaudanis karanat; sato sas saudani nočjare apa sas šurin.

Now, I think, you are looking for a Stoic saying too. Truly there is no reason why anyone should blame that school to you for its carelessness; in fact its caution is greater than its courage.

Mešak ta purbamanat, jat sanga šačut tadriše šačasan: “Laje, kampet adas baral. Judaj saha hapusal, jasan ta eka sopal grahit. Hakutara ne šure ča gambire, jadi sa palajat apa sankatan, jadi sas atma ne bardat saha sas karjas katinil.”

Perhaps you expect the school to speak such words: “It is shameful to tremble under a burden. Wrestle with the duties that you have once taken up. Nobody is brave and earnest if he flees from danger, if his spirit does not grow with the hardness of his task.”

Tadriše šačasa niščito buhut šačte tam, jadi kebala tas stiri lakšja, ja arhat, jadi kebala ta ne hapat karet ba kšamet kinči, ja ne arhte nane manušam; ča api nane manuša ne bjajut saban upari karjal, ja kuje ča laje, ba ne šramut kebala šramus karanat.

Such words will certainly be said to you, if only your steadiness has a goal that is worthy, if only you will not have to do or bear anything unworthy of a good man; and besides, a good man will not waste himself on work that is small and shameful, or work only for the sake of working.

Ča sa ne šoput, jao ta manat, nao bandte antar garbe jojanasal, jat sa nitjo hapat kšamet sasas belasan. Ne, kuna sa drešat sankatasan, haniščitisan ča durgatasan, antar jasal sa purbe kampit, sa nibartut — ne bartanto prištan hamitram, kintu nibartanto alapo pašat alapal prati rakše stanan.

And he will not become, as you think, so bound in proud schemes that he must always bear their ebb and flow. No, when he sees the dangers, uncertainties and mishaps in which he was tossed before, he will withdraw — not turning his back to the enemy, but drawing back little by little to a safe place.

Kintu apa karjasan, prije Lusilija, suke palajet, jadi kebala ta hagaurabut karjasas labusan. Masan darat ča nirudat palajet tadriše manasa: “Kua tada? Ku ma tjajut pašat mal ka noče ašansisan? Ku ma bokut antar luhus uešal? Ku mam ne buhut krihadasasa pari mal? ne sanga pari mas sadbanal? ne manušadina antar mas rohas koštal?”

But from affairs, dear Lucilius, it is easy to escape, if only you despise the rewards of affairs. We are held and kept from escaping by such thoughts: “What then? Shall I leave behind me these great hopes? Shall I go away at the time of harvest? Shall I have no slaves around me? no following around my chair? no crowd in my entrance hall?”

Tasmat manušasa tjajat ka labusan bina ušil; sasa mejat sasas katinisas labun, kintu nindat katinisan saban.

Therefore people leave such gains unwillingly; they love the reward of their hardships, but curse the hardships themselves.

Manušasa nindat sasas garbe ušisan, jao sasa nindat sasas prijasan; ka arta, jadi ta bišat antar sasas sate bedisal, ta bindut ne hamejun, kintu kalahan.

People complain of their proud desires as they complain of their lovers; that is to say, if you go into their true feelings, you will find not hatred, but quarrelling.

Šodaj nasas manisan, jasa nindat nan, kua sasa ušit, jasa šačat apa palajun apa hobasan, bina jasal sasa ne šakat baset; ta budut, jat sasa čohat sasas nije ušil antar stitil, ja, jao sasa šačat, sasam katine ča duhake kšamet.

Search the minds of those who blame what they have wanted, who talk of escaping from things without which they cannot live; you will understand that they stay of their own will in a condition which, as they say, is hard and wretched for them to bear.

Nao na, prije Lusilija; buhat alape manušasa, jasan dasi darat, kintu bahjare manušasa, jasa darat dasin.

So it is, dear Lucilius; there are a few people whom slavery holds, but there are many more who hold slavery.

Kintu jadi ta ušat buhet mučte apa ka dasin; jadi muči sato tam ručat; ča jadi ta išat mantun prati ka eka artan — jat ta šakut ka artan purnapet bina nitje duhakil —, kuo sarba Stoas pranipandasas sanga ne šakut tas patan stabet?

But if you want to be freed from this slavery; if freedom truly pleases you; and if you seek counsel for this one aim — that you may fulfil this aim without constant trouble —, how can the whole group of Stoic philosophers not praise your road?

Senona, Krisipa ča sarbe sasas prakaras manušasa tam dahut mantun, ja madje, gauraba arhte ča sate.

Zeno, Chrysippus and all men of their kind will give you counsel that is measured, worthy of honour and right.

Kintu jadi ta nitjo bartat saban ča ikšat pari tal, drešet, kubahe ta šakat baret saha tal ča kubahe hatan daret, jat ta sidaput saban bišramis basim, ta hanitjo ne bindut patan bahiro.

But if you keep turning round and looking about you, to see how much you can carry with you and how much money you can keep, so as to equip yourself for the life of rest, you will never find a road out.

Hakutara ne šakat plabet prati kulan ča baret saha sal sabas barasan.

Nobody can swim to the shore and carry his baggage with him.

Tounaj prati učjare basin, saha debasas dajil; kintu buhaj na ne tadriše daji, jan debasa dahat manušasam, kuna saha ananasal, jasa daje ča harše, sasa dahat noče duhisan, ja nano karte kebala ka karanat, jat hobasa, jasa krodapat ča pidapat, buhit dahte, če manušasa nasan prartit.

Rise to a higher life, with the favour of the gods; but let it not be the kind of favour that the gods give to people when with faces that are kind and glad they give great evils, done well only for this reason, that the things that anger and torment were given because people prayed for them.

Ma eba mudarit mas mudaran upari ka likal; kintu na hapat punar buhet uonte, jat na gamut prati tan saha sabas abjase prabartal, barto saha sal kinči nanen šačan.

I was already pressing my seal on this letter; but it must be opened again, so that it may come to you with its usual gift, carrying with it some fine word.

Ča ikšaj, kabana eka, ja gamat antar mas manil; ma ne sunat, jadi sas sati ba sas sudari nočjare. “Šačte apa kutaran?” ta parkat. Apa Epikuran; če ma adunapi grahat itare manušasas hobasan.

And look, here is one that comes into my mind; I do not know whether its truth or its beauty is greater. “Spoken by whom?” you ask. By Epicurus; for I am still taking other people's things.

Šačasa ka: “Sarbatara bokat apa basin, jao ene sa alape purbe antar nal bišit.”

The words are these: “Everyone goes out of life as if he had entered it only a little while ago.”

Grahaj kutarapin, ja ne sidte — jubanen, puranen ba madje barašasas —; ta bindut, jat sarbasa samo bihat martun ča samo ne sunat basin.

Take anyone who is not ready — young, old or of middle years; you will find that all are equally afraid of death and equally ignorant of life.

Hakutaram hakua ne samapte, če masa nitjo bilambapat sarbe masas karjasan prati gamantuešan.

Nobody has anything finished, because we always put off all our undertakings to the future.

Hakua mana antar ka šačal mam ne ručat bahjaro, jao ka: jat na sošat purane manušasan, jao ene sasa šišasa.

No thought in this saying pleases me more than this: that it mocks old men as if they were infants.

“Hakutara,” sa šačat, “ne bokat apa ka bubanan bibine prakaral apa manušan, ja alape purbe janit.”

“Nobody,” he says, “leaves this world in a different way from a person who was born a little while ago.”

Ka ne sate; če masas marus stiti duhjare apa masas janis stitin; kintu ka masas doša, ne Prakritis.

That is not true; for our condition at death is worse than our condition at birth; but this is our fault, not Nature's.

Prakriti hapat masan nindet, šačanto: “Kua ka artat? Ma barit tasan antar bubanal bina ušisal ba bihisal, muče apa hasate šradahin, apa kapatan ča apa itare duhisan. Bokaj, jao tasa buhit, kuna tasa bišit!”

Nature should scold us, saying: “What does this mean? I brought you into the world without desires or fears, free from false belief, deceit and the other evils. Go out as you were when you came in!”

Manuša grahit pranis sandešan, jadi sa šakat maret nao bina čintal, jao sa buhit antar janil; kintu aduna masa sarbasa kampat, kuna bihapante samapu gamat.

A man has taken in the message of wisdom if he can die as free from care as he was at birth; but now we all tremble when the feared end comes.

Masas šuri masan tjajat, masas kapolasa šopat šukle; masas ašarasa maušat, jadjapi sasa bina labul. Kintu kua lajjare, jao duhaket api antar šantis rohatalal?

Our courage leaves us, our cheeks turn white; our tears fall, though they are without gain. But what is more shameful than to grieve even at the threshold of peace?

Kintu karana ka: jat masa grahte apa sarbe masas nanisan, jat masa kšipit basis panabaran ča antar duhakil; če hakua baga apa nan ne buhit stahapte antar čojamoras gambiral; sarba buhit kšipte upari udaral ča barte dure.

But the reason is this: that we are stripped of all our goods, that we have thrown away the cargo of life and are in distress; for no part of it was stowed in the depth of the ship; all of it was thrown onto the water and carried far away.

Manušasa ne čintat, kuo nano sasa basat, kintu kebala, kuo dirgo, jadjapi sarbe manušas balil nano baset, kintu hakutaras balil dirgo baset.

People do not care how well they live, but only how long, although it is in every man's power to live well, but in nobody's power to live long.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ku ta manat, jat ma tam likut, kuo daje proha masam buhit — hrase ča mirde —, ba kue duhe pereta masam — šite ueša bina sas kalal —, ča sarbe itare kuje hobasa, jasan manušasa likat, kuna sasam ne buhat hobasa šačet?

Do you think that I shall write to you how kind the winter has been to us — short and mild —, or what a bad spring we are having — cold weather out of its season —, and all the other small things that people write when they have nothing to talk about?

Ne; ma tam dahut kinči, ja šakat upkaret ube tan ča man. Ča kua buhut ka “kinči”, jadi ne prerus prati purnen manin?

No; I shall give you something that can help both you and me. And what shall this “something” be, if not an urging to a whole mind?

Ku ta parkat, kua purnes manis mula? Na ka: ne harše buhet apa hobasan, jasa bina labul. Ma šačit, jat na mula; sato na šikara.

Do you ask what is the root of a whole mind? It is this: not to be glad of things that are without gain. I said that it is the root; truly it is the peak.

Masa prapit učin, jadi masa sunat, apa kuan masa harše, ča jadi masa ne stahapit masas haršin adas bahire hobasas balal.

We have reached the height if we know what we are glad of and if we have not set our happiness under the power of outside things.

Manuša, jan prerat ašansi apa kinči hoban, jadjapi na antike prati hastan, jadjapi suko prapte, ča jadjapi sas ušisa san hanitjo ne kapatit, buhat hašante ča haniščite apa saban.

The man who is urged on by hope of something, though it is near the hand, though it is easily reached, and though his desires have never deceived him, is uneasy and unsure of himself.

Purbo apa sarban, prije Lusilija, karaj ka tas karjan: šikšaj harše buhet.

Before everything, dear Lucilius, make this your task: learn to be glad.

Ku ta manat, jat ma aduna grahat apa tan bahe ramisan, kuna ma jujat tjajapet bagjas prabartasan, kuna ma mantat palajet apa ašansin, apa nanmore mište hoban, ja masas hardasan haršapat?

Do you think that I am now taking from you many pleasures when I try to drive away the gifts of chance, when I advise fleeing from hope, the sweetest thing that gladdens our hearts?

Purno ne; ma ne ušat, jat ta kadači buhut bina haršil. Ma ušat, jat na janut antar tas damal; ča na janat nabana, jadi kebala na antar tal.

Not at all; I do not want you ever to be without joy. I want it to be born in your house; and it is born there, if only it is inside you.

Itare haršis hobasa ne purnapat manušas bakšan; sasa kebala šlakšapat sas lalatan ča čale — sabel jadi mešak ta šradahat, jat na, ja hasat, harše.

Other things of cheer do not fill a man's chest; they only smooth his forehead and are changeable — unless perhaps you believe that he who laughs is glad.

Atma saba hapat buhet harše ča šradahante, tounte upari sarbe stitisal.

The soul itself must be happy and trusting, raised above every condition.

Sate harši, šradahaj mam, gambire hoba. Ku ta manat, jat manuša šakat hagaurabet martun saha ananal bina čintal, ba saha ananal, ja “harše ča hasante”, jao masas jubane garbe narasa abjasat šačet?

True joy, believe me, is a serious thing. Do you think that one can despise death with a face without care, or with a face that is “glad and laughing”, as our proud young men are used to saying?

Ba ku manuša šakat nao uonet sas rohan hadjim, ba daret sas ramisan, ba manet kšamet pidan?

Or can one so open his door to poverty, or hold back his pleasures, or think of bearing pain?

Ja ka hobasan antar hardal manat, sato purne haršil; kintu na ne hasante harši.

He who thinks these things in his heart is truly full of joy; but it is not a laughing joy.

Kintu šudo ka haršin ma ušat, jat ta šoput suama; če na tan hanitjo ne tjajut, kuna ta eka sopal bindit sas mulan.

But it is exactly this joy of which I want you to become the master; for it will never leave you once you have found its root.

Hadje kupasas labu upari talal; sato adje nasa, jasas rekasa guhte gambiro, ča sasa dahut bahjare nasam, ja nitjo kupapat.

The yield of poor mines is on the surface; truly rich are those whose veins lie hidden deep, and they will give more to him who digs without stopping.

Nao api ka kuje hobasa, jasa manušadinan haršapat, dahat kebala tanen ramin, ja stahapte upari talal jao barna, ča sarbe harši, ja kebala upari talal, hinat sate mulan.

So too these small things that gladden the crowd give only a thin pleasure, laid on the surface like a colour, and every joy that is only on the surface lacks a true root.

Kintu harši, apa jan ma šačat, prati jan ma jujat tan nihet, katine hoba, ja saban bahjaro drešapat, jao gambirjaro ta antar nal bišat.

But the joy that I speak of, to which I am trying to lead you, is a solid thing, which shows itself the more fully the deeper you go into it.

Tasmat ma tan prartat, nanmore prije Lusilija, karaj eka hoban, ja šakat tan sato harše karet: kšipaj apa tan ča mardaj adas padasal sarbe nasan hobasan, jasa bahiro nakšat ča jasa tam dahte apa itaran ba jao labante apa itaran; ikšaj prati sate nanin ča buhaj harše kebala apa nan, kua gamat apa tas nije nidan.

Therefore I beg you, dearest Lucilius, do the one thing that can make you truly happy: throw away and trample under your feet all those things that shine outwardly and that are given to you by another or as gettable from another; look towards the true good and be glad only of what comes from your own treasure.

Ča kua ma artat “apa tas nije nidan”? Ma artat apa tan saban, apa nan, kua tas nanmore baga.

And what do I mean by “from your own treasure”? I mean from your very self, from what is the best part of you.

Api habale šarira, jadjapi masa ne šakat karet hakuan bina sal, hapat buhet mante hapte bahjaro, jao gambire; na nihat masan antar rikte ramisal, hrase ča šigro duhakapantesal, jasa, jadi sasa ne darte saha nanmore sabas rajil, šoput sasas itare pakša.

Even the weak body, though we can do nothing without it, should be thought necessary rather than important; it leads us into empty pleasures, short and soon regretted, which, if they are not held by the greatest self-rule, will become their own other side.

Ka ma artat: rami, jadi na ne darte antar simasal, dabat sarale antar duhakis gambiral.

This is what I mean: pleasure, if it is not held within limits, runs straight into the depth of sorrow.

Kintu katine daret simasan antar nal, kua ta manat nanen. Sate nani šakat buhet ušte saha rakšil.

But it is hard to keep within limits in what you think good. The true good may be wanted in safety.

Ku ta parkat mam, kua ka sate nani ča apa kuan na gamat? Ma tam šačut: na gamat apa šuče manin, apa artasan, jasa arhat gauraban, apa sate karusan, apa bagjas prabartasas hagaurabun, apa basun, ja same ča šante ča bokat kebala upari eka patal.

Do you ask me what this true good is and where it comes from? I will tell you: it comes from a clean mind, from purposes that deserve honour, from right deeds, from contempt of the gifts of chance, from a life that is even and calm and goes only on one road.

Če manušasa, jasa kurdat apa eka artan prati itaran, ba api ne kurdat, kintu barte apa kinči prakaras bagjan — kuo ka čale ča hastire manušasam šakat buhet kinči nani, ja stire ča dirge?

For people who jump from one aim to another, or do not even jump, but are carried by some kind of chance — how can such wavering and unsteady people have any good that is steady and lasting?

Kebala alape buhat, jasa rajat saban ča sasas karjasan saha nihante artal; itarasa ne bokat purbo; sasa kebala barte, jao hobasa, jasa plabat antar sarital.

Only a few rule themselves and their affairs by a guiding aim; the others do not go forward; they are only carried, like things that float in a river.

Ča apa ka hobasan kinči darte mande udarasal ča barte mando; itarasa karšte bahjare bale saritul; kinči, jasa antikmore prati kulan, čohat nabana, kuna saritu hrasat; ča itarasa barte prati ioman apa saritas dabun.

And of these things some are held by slow waters and carried gently; others are dragged by a stronger current; some, which are nearest to the bank, remain there when the current slackens; and others are carried to the sea by the rush of the river.

Tasmat masa hapat nirnajet, kua masa ušat, ča čohet antar nirnajil.

Therefore we must decide what we want and remain in the decision.

Aduna kšana, jat ma dahut mas arnan. Ma šakat tam dahet tas mitras Epikuras šačun ča nao mučet ka likan apa sas hapun: “Katine nitjo arabet basin.”

Now it is time for me to pay my debt. I can give you a saying of your friend Epicurus and so free this letter from its duty: “It is hard always to be beginning life.”

Ba itare, ja mešak nanjaro šačut artan: “Duhe basat nasa, jasa nitjo arabat baset.”

Or another, which will perhaps say the meaning better: “They live badly who are always beginning to live.”

Ta sato parkat, kusa; ka šaču niščito hapat budapun. Če nasas manušasas basi nitjo hapurne.

You rightly ask why; this saying surely needs explaining. For the life of such people is always incomplete.

Kintu manuša ne šakat stahet sidte prati martus gamun, jadi sa alape purbe arabit baset. Masa hapat karet masas lakšjan: eba alam dirgo basit buhet.

But a man cannot stand ready for the coming of death if he has only just begun to live. We must make it our goal to have already lived long enough.

Hakutara ne manat, jat sa nao karit, jadi sa šudo antar kšanal, kuna sa jojanat sabas basin.

Nobody thinks that he has done so, if he is just at the moment of planning his life.

Ta ne hapat manet, jat tadriše manušasa alape; prajah sarbatara ka prakaras.

You need not think that such people are few; almost everyone is such.

Kinči manušasa sato kebala arabat baset, kuna ueša sasam nirudet baset. Ča jadi ka tam bičite, ma jogaput nan, kua tam bahjaro bičite buhut: kinči manušasa nirudit baset, kuitman sasa ne arabit.

Some people indeed only begin to live when it is time for them to stop living. And if this seems strange to you, I will add what will seem stranger still: some people have stopped living before they began.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta mam likat, jat ta čintat apa darmaparikšas karjapalan, jan krode birodatara tam bihapat; ča ta purbamanat, jat ma tam mantut čitaret sabam harše samapun ča bišramet antar ašansis karšusal.

You write to me that you are worried about the result of a trial with which an angry opponent threatens you; and you expect me to advise you to picture to yourself a happy end and to rest in the pulls of hope.

Kusa sato hapat krandet duhakin — ja hapat buhet kšamte alam šigro, kuna na eka sopal gamit —, ba purbo labet duhakin ča binašapet nan, kua aduna, gamantuešas bihis karanat? Sato mude buhet duhake aduna, če ta šakat buhet duhake kinči agame uešal.

Why indeed must one call up trouble — which must be borne soon enough once it has come —, or take trouble in advance and destroy the present for fear of the future? It is truly foolish to be unhappy now because you may be unhappy at some later time.

Kintu ma tan nihut prati manas šantin itare patal: jadi ta ušat tjajet sarban čintan, manaj, jat nan, kua ta bihat, jat šoput, niščito šoput; kua duhaki buhut, matarapaj nan antar tas nije manil ča rehaj tas bihis bahin.

But I will lead you to peace of mind by another road: if you want to put away all worry, think that what you fear may happen will surely happen; whatever the trouble may be, measure it in your own mind and count the amount of your fear.

Nao ta budut, jat nan, kua ta bihat, ba kuje, ba hrase.

So you will understand that what you fear is either small or short.

Ča ta ne hapat bjajet dirgen uešan, sančanto drešapusan, jasa tan balaput; sarbe juga nasan dahit. Bokaj saha tas manasal antar kinči itihasas jugal, Romas ba bahire dešasas, ča prak tal tounut noče karusas ba noče jujusas sunte drešapusa.

And you need not spend a long time collecting examples that will strengthen you; every age has given them. Go with your thoughts into any age of history, Roman or foreign, and there will rise before you well-known examples of great deeds or great attempts.

Jadi ta hahut ka darmaparikšan, ku kinči katinjare šakat tam šopet, jao tjajapu apa dešan ba nihu prati bandabanan? Ku buhat duhjare bagja, jan manuša šakat bihet, jao rokapu ba marapu?

If you lose this case, can anything harder happen to you than being driven from the country or led to prison? Is there a worse fate that a man may fear than being burned or being killed?

Ranaj ka dandasan eka pašat itaral, ča šačaj apa manušasan, jasa sasan hagaurabit; manuša ne hapat nasan išet — kebala sotapet.

Name these punishments one after another, and speak of the people who despised them; one need not search for them — only choose.

Rutilija kšamit sas dandas nirnajin, jao ene nirnajis hasami buhit eka hoba, ja san krodapit. Metela kšamit tjajapun apa dešan saha šuril, Rutilija api saha haršil; če eke samatit nibartet kebala, če sas deša san krandit; dube nišidit nibartet, kuna Sula san krandit — ča antar na uešal hakutara ne šačit Sulam “Ne”!

Rutilius bore the judgment against him as if the unfairness of the decision were the one thing that angered him. Metellus bore exile with courage, Rutilius even with joy; for the first agreed to come back only because his country called him; the second refused to return when Sulla called him — and in those days nobody said “No” to Sulla!

Sokrata šačit antar bandabanal ča nišidit palajet, kuna kinči manušasa sam dahit kšanan; sa čohit nabana, jat sa mučut manušasan apa duba nanmore bare hobasas bihin, apa martun ča apa bandabanan.

Socrates talked in prison and refused to flee when some people gave him the chance; he stayed there so that he might free mankind from the fear of the two heaviest things, death and prison.

Musija stahapit sabas hastan antar agnal. Pidante buhet rokte; kintu kubahe bahjaro pidante dahet tadriše pidan sabam!

Mucius put his hand into the fire. It is painful to be burned; but how much more painful to give such pain to oneself!

Kabana buhit manuša bina šikšil, ne sidapte prati martun ča pidan apa kinči pranis šačasan, kebala saha judataras šuril, ja dandit saban sabas šuris karanat, ja buhit bina labul; sa stahit ča ikšit sabas dakšinen hastan maušet bagal pašat bagal upari hamitras agnas patarel, ča sa ne nibartapit bidante angan, saha sas uonte astasal, kuitman sas hamitra ne grahit agnan.

Here was a man without learning, not prepared for death and pain by any words of wisdom, only with a soldier's courage, who punished himself for his daring, which was without gain; he stood and watched his right hand fall away piece after piece on the enemy's fire-vessel, and he did not bring back the breaking limb, with its open bones, until his enemy took away the fire.

Sa šakit karet kinči bagjjaren antar na judadinas stanal, kintu hanitjo ne kinči šurjaren.

He could have done something more fortunate in that camp, but never anything braver.

Drešaj, kubahe bahjaro šure manuša ušat grahet sankatan, jao krure manuša ušat nan dahet: Porsena buhit bahjaro sidte kohet Musijan, če sa ušit san marapet, jao Musija kohet saban, če sa ne marapit Porsenan!

See how much more eager a brave man is to take hold of danger than a cruel man is to give it: Porsenna was more ready to forgive Mucius for wanting to kill him than Mucius was to forgive himself for not killing Porsenna!

“O,” ta šačat, “ka katasa eba šačte prati martun antar sarbe šikšabanasal; šigro, kuna ta prapat hoban ‘Apa martus hagaurabun’, ta mam šačut apa Katonan.”

“Oh,” you say, “these stories have been told to death in all the schools; soon, when you reach the subject ‘On despising death’, you will tell me about Cato.”

Kintu kusa ma tam ne šačut apa Katonan, kuo sa ošit Platonas čoman apa na hoban antar na antime kšapal, ja arhat gauraban, saha kadagal, ja šajit antike sas širabanal?

But why should I not tell you about Cato, how he read Plato's book on that subject on that last night, which deserves honour, with a sword lying near his pillow?

Sa sidapit ka duba hobasan prati sas antime kšanasan: eke, jat sam buhut uši maret, ča dube, jat sam buhut upaja.

He had prepared these two things for his last moments: the first, that he would have the will to die, and the second, that he would have the means.

Nao sa kalpit sabas karjasan — nao nano, jao manuša šakat kalpet nan, kua binašte ča antike prati samapun —, ča manit, jat sa hapat ikšet, jat hakutaram ne buhut bala Katonan marapet ba bagja san trahet.

So he put his affairs in order — as well as one can put in order what is ruined and near its end —, and thought that he must see to it that nobody would have the power to kill Cato or the luck to save him.

Grahanto kadagan — jan sa rakšit šuče apa sarbe raktan prati antime aharan —, sa krandit: “Bagja, ta hakuan ne karit, birudanto sarbe mas jujusan. Ma judit aduna prati mas dešas mučin, ne prati mas nije mučin; ma ne judit nao katino, jat ma buhut muče, kintu kebala jat ma basut antar mučesal. Aduna, če manušasas karjasa bina ašansil, Katona buhaj nihte prati rakšin.”

Drawing the sword — which he had kept clean of all blood for the last day —, he cried: “Fortune, you have achieved nothing by opposing all my attempts. I have fought until now for my country's freedom, not for my own; I did not fight so hard to be free, but only to live among the free. Now, since the affairs of mankind are without hope, let Cato be led to safety.”

Nao šačanto, sa dahit sabas šariram branan, apa jan sa marut. Pašat jada bišajasa nan bandit, Katonam buhit alapjare rakta ča alapjare bala, kintu ne alapjare šuri; krode aduna ne kebala prati Sesaran, kintu api prati saban, sa tounapit sabas hastasan bina ajudal prati sabas branan ča kšipit bahiro, ne bahjaro tjajapit, na noče atman, ja buhit nao birodante prati sarbe bubanas balan.

So saying, he gave his body a wound of which he would die. After the doctors had bound it, Cato had less blood and less strength, but no less courage; angry now not only at Caesar but also at himself, he raised his weaponless hands against his wound and threw out, rather than sent away, that great soul which had been so defiant towards all the power of the world.

Ma aduna ne sančat ka drešapusan, jat ma abjasut mas pranin, kintu jat ma tan prerut stahet prak nal, kua manušasa manat nanmore bihapante.

I am not now heaping up these examples in order to exercise my wit, but in order to urge you to stand before what people think most terrible.

Ča ma tan prerut nao bahjaro suko, drešapanto, jat ne kebala stire manušasa hagaurabit na kšanan, kuna atma nipat sabas antime nipun, kintu jat kinči manušasa, jasa itare hobasal buhit bihante, ka hobal same buhit šurmore manušasam.

And I will urge you all the more easily by showing that not only steady men have despised that moment when the soul breathes its last breath, but that some people who were fearful in other things have been equal in this thing to the bravest men.

Grahaj, jao drešapun, Sipionan, Ganejas Pompejas barjas iotan: duhe bata san kšipit punar prati Aprikas kulan, ča sa drešit sabas čojamoran antar hamitras balal.

Take as an example Scipio, the father of the wife of Gnaeus Pompeius: a bad wind threw him again onto the coast of Africa, and he saw his ship in the power of the enemy.

Tasmat sa bišapit kadagan pari sabas šariran; ča kuna sasa parkit, kubana judadinas suama, sa utarit: “Judadinas suamam sarba nane.”

So he drove a sword through his body; and when they asked where the commander was, he answered: “With the commander all is well.”

Ka šačasa san tounapit prati sas janatarasas učin ča ne anujit, jat gauraba, jan daiba dahit Sipionasam antar Aprikal, hahut sabas rekan.

These words raised him to the height of his ancestors and did not let the honour that fate gave the Scipios in Africa lose its line.

Noče karu buhit jihet Kartagan, kintu nočjare karu jihet martun. “Judadinas suamam sarba nane!” Ku judadinas suama hapat itaro maret, nanmoro Katonas judadinas suama?

It was a great deed to conquer Carthage, but a greater deed to conquer death. “With the commander all is well!” Should a commander die otherwise, above all one of Cato's commanders?

Ma tan ne nihut prati itihasan ba ne sančut drešapusan apa manušasan, jasa sarbe jugasal hagaurabit martun; če sasa ati bahe.

I will not send you to history or collect examples of the people who in all ages have despised death; for they are very many.

Manaj ka masas jugan, jas habali ča atiba saudani masas nindusan krandat; tada api na darat manušasan sarbe stanas, sarbe bagjas ča sarbe barašasas, jasa hrasapit sasas duhakisan saha martul.

Think of this age of ours, whose weakness and too great refinement call out our complaints; even so it holds people of every rank, of every lot and of every age who have cut short their troubles with death.

Šradahaj mam, Lusilija: martun nao alape hapat bihet, jat sas dajil hakua ne hapat buhet bihte.

Believe me, Lucilius: death is so little to be feared that by its kindness nothing needs to be feared.

Tasmat, kuna tas hamitra tan bihapat, sotamaj bina čintal. Jadjapi tas šuče mani tan šradahanten karat, tada, če bahe hobasa bare, jasa bahiro tas darmaparikšan, ašansaj nan, kua purno sate, ča sidapaj saban prati nan, kua purno hasate.

Therefore, when your enemy threatens you, listen without worry. Although your clean mind makes you confident, yet, since many things outside your case have weight, both hope for what is wholly just and prepare yourself for what is wholly unjust.

Kintu smaraj purbo apa sarban: grahaj apa hobasan sarban, kua kampapat ča mišarat, ča drešaj, kua sarbe hoba antar sas talal; tada ta budut, jat antar sasal ne buhat hakua bihapante sabel bihin saban.

But remember before everything: take away from things everything that shakes and confuses, and see what each thing is at its bottom; then you will understand that in them there is nothing fearful except the fear itself.

Kua ta drešat šopet kumarasam, šopat api masam, jasa kebala alape nočjare kumarasa: kuna nasa, jasan sasa mejat, saha jasal sasa sarbe aharal basat, saha jasal sasa kridat, gamat saha ananarupasal, kumarasa bihat apa sasas manin.

What you see happen to boys happens also to us, who are only slightly bigger boys: when those whom they love, with whom they live every day, with whom they play, come with masks, the boys are frightened out of their minds.

Masa hapat grahet ananarupan ne kebala apa manušasan, kintu apa hobasan, ča nibartapet sarbe hobam sas nije ananan.

We must take off the mask not only from people, but from things, and give back to every thing its own face.

“Kusa ta stahapat prak mas akšasal kadagasan, agnasan ča marapatarasas manušadinan, ja krodo pari tal dabat? Grahaj sarban na rikte drešun, pašat jal ta guhat ča bihapat murkasan!

“Why do you hold up before my eyes swords, fires and a crowd of executioners running angrily around you? Take away all that empty show, behind which you hide and frighten fools!

Ah! Ta hakua sabel Martun, jan api pašaharan mas dasa ča mas dasi hagaurabit!

Ah! You are nothing but Death, whom only yesterday my man-servant and my maid-servant despised!

Kusa ta punar uonat ča tanat prak mal, saha ka sarbal noče drešul, hanus dandan ča angasas karšante jantan? Kusa ka pidapus jantasa sidte, eka sarbe šariras angam, ča sarbe itare jantasa, jasan ne šake rehet, prati manušas bidarun bagal pašat bagal?

Why do you again open and spread before me, with all that great show, the beating stick and the machine that pulls the limbs? Why are these machines of torment ready, one for each limb of the body, and all the other machines that cannot be counted, for tearing a man piece by piece?

Dure saha sarbal ka hobal, ja masan karat kampanten apa bihin! Ča ta, nirudapaj jalpusan, krandusan ča teme krandusan, jasa gamat apa manušas mukan, kuna sa bidartat upari jantal!

Away with all this stuff that makes us tremble with fear! And you, stop the groans, the cries and the sharp shrieks that come from the man's mouth when he is torn on the machine!

Sato ta hakua sabel Pidan, jan na padarogante duhake manuša hagaurabat, jan na kukšas rogante kšamat antar sas mištasal, jan gena kšamat šuro, kuna sa janapat!

Truly you are nothing but Pain, which that gout-ridden wretch despises, which that man with a sick stomach bears in the midst of his sweets, which a woman bears bravely when she gives birth!

Alape ta, jadi ma tan šakat kšamet; hrase ta, jadi ma tan ne šakat kšamet!”

Small you are, if I can bear you; short you are, if I cannot bear you!”

Manaj ka šačasan, jasan ta bahe sopasan sotamit ča bahe sopasan šačit. Ča api drešapaj karjapalal, jadi nan, kua ta sotamit ča šačit, sate.

Think about these words, which you have often heard and often spoken. And prove by the result whether what you have heard and spoken is true.

Če bahe sopasan masas sangan nindtat saha ati laje nindul: jat masa šramat saha pranibidjas šačasal, ne saha sas karusal.

For our school is often blamed with a very shameful charge: that we work with the words of philosophy, not with its deeds.

Kua, ku ta kebala ka kšanal šikšit, jat martu eišat upari tas širal, ka kšanal tjajapu apa dešan, ka kšanal duhaki? Ta janit prati ka sankatasan. Manaj masa sarban, kua šakat šopet, jao hoban, ja šoput.

What, have you only at this moment learned that death hangs over your head, at this moment exile, at this moment sorrow? You were born to these dangers. Let us think of everything that can happen as something that will happen.

Ma sunat, jat ta sato karit nan, kua ma tam mantat; ma aduna tan saudanapat, jat ta ne maušaput tas atman antar ka tas kuje čintasal; jadi ta nao karut, atma šoput hateme ča sam buhut atiba alape bala, kuna ueša gamut tounet.

I know that you have truly done what I advise you; I now warn you not to drown your soul in these small worries of yours; if you do so, the soul will become dull and will have too little strength when the time comes to rise.

Nibartapaj manin apa ka tas hoban prati sarbe manušasas hoban. Šačaj sabam, jat masas kuje šarirasa marante ča habale; pida šakat sasan prapet apa itare stanasan, ne kebala apa hasamin ba apa baljaras balan.

Lead the mind away from this matter of yours to the matter of all people. Say to yourself that our little bodies are mortal and weak; pain can reach them from other places, not only from wrong or from the force of the stronger.

Masas ramisa saba šopat pidasa; umautsabasa dahat kukšas rogan, madiras utsabasa angasas habalin ča kampun, ramis abjasasa sparšat padasan, hastasan ča sarbe šariras angan.

Our pleasures themselves become pains; feasts give sickness of the stomach, wine parties weakness and shaking of the limbs, habits of pleasure touch the feet, the hands and every limb of the body.

Ma šakat šopet hadje manuša; tada ma buhut eka antar bahesal. Ma šakat buhet tjajapte apa dešan; tada ma manut saban janten antar stanal, prati jan man prešut. Sasa šakat man bandet šrinkalasal. Kua tada? Ku ma aduna muče apa bandasan?

I may become a poor man; then I shall be one among many. I may be driven from the country; then I shall think myself born in the place to which they send me. They may bind me with chains. What then? Am I free from bonds now?

Ikšaj ka šariras bare baran, prati jan prakriti man bandit! “Ma marut,” ta šačat; ta artat šačet: “Ma nirudut buhet antar rogas sankatal; ma nirudut buhet antar bandabanas sankatal; ma nirudut buhet antar martus sankatal.”

Look at this heavy burden of a body, to which nature has bound me! “I shall die,” you say; you mean to say: “I shall stop being in danger of sickness; I shall stop being in danger of prison; I shall stop being in danger of death.”

Ma ne nao mude, jat ma aduna dabut tiras tarkarekasan, jasan Epikura punar ča punar šačat, ča šačut, jat bihisa adas bubanal rikte — jat Iksiona ne bartat upari sas čakaral, jat Sisipa ne barat sas onan prati tuhas šikaran, jat manušas kukša ne šakat sarbe aharal punar bardet ča buhet umte; hakutara ne nao šiše, jat sa bihut Kerberan, ba haibesasan, ba nasas manušasas rupan, jasa darte ekatra kebala saha sasas astasal bina mansal.

I am not so foolish as to run now through the arguments that Epicurus repeats again and again, and to say that the terrors under the world are empty — that Ixion does not turn on his wheel, that Sisyphus does not carry his stone to the mountain's peak, that a man's belly cannot grow again and be eaten every day; nobody is so childish as to fear Cerberus, or the shadows, or the form of those people who are held together only by their bones without flesh.

Martu ba masan binašapat ba masan rikte karat. Jadi masa tada mučte, čohat nanjare baga, pašat jada bara grahte; jadi masa binašte, hakua ne čohat; nane ča duhe samo grahte.

Death either destroys us or makes us bare. If we are then set free, the better part remains, after the burden has been taken away; if we are destroyed, nothing remains; good and bad are taken away alike.

Anujaj mam kabana dahet tas kabas rekan, purbo šačanto, jat, kuna ta nan likit, ta nan artit prati saban ne alapjaro jao prati itarasan.

Let me here give a line of your verse, first saying that when you wrote it you meant it for yourself no less than for others.

Laje šačet eka hoban ča artet itaran; ča kubahe bahjaro laje liket eka hoban ča artet itaran!

It is shameful to say one thing and mean another; and how much more shameful to write one thing and mean another!

Ma smarat, jat eka aharal ta šačit apa sunte manan: jat masa ne maušat kšano antar martul, kintu gamat prati nan alapo pašat alapal; masa marat sarbe aharal.

I remember that one day you were speaking of the well-known thought: that we do not fall suddenly into death, but come to it little by little; we die every day.

Če sarbe aharal alape apa masas basin grahtat apa masan; api kuna masa bardat, masas basi hrasat.

For every day a little of our life is taken from us; even when we are growing, our life is shrinking.

Masa hahat masas šišin, tada masas kumarin, ča tada masas jubanin. Api pašaharan rehanto, sarba purbe ueša hahte ueša; ahara saba, jan masa aduna bjajat, bagapte antara masal ča martul.

We lose our infancy, then our boyhood, and then our youth. Counting even yesterday, all past time is lost time; the very day that we are now spending is shared between us and death.

Ne antime bindu riktapat udaras uešmikan, kintu sarba, kua purbe saritit bahiro; nao api antime kšana, kuna masa nirudat buhet, ne barat martun saba; na kebala samapat martun.

It is not the last drop that empties the water-clock, but all that flowed out before; so too the last hour, when we stop being, does not of itself bring death; it only finishes death.

Masa prapat martun antar na kšanal, kintu masa dirge ueša buhit upari patal.

We reach death at that moment, but we have been a long time on the road.

Čitaranto ka stitin, ta šačit tas abjase prakaral (če ta nitjo gambire, kintu hanitjo ne temjare, jao kuna ta šačat satin saha nane šačasal):

Describing this condition, you spoke in your usual manner (for you are always weighty, but never sharper than when you speak the truth with fitting words):

Ne eka martu, ja gamat; martu,

Not single is the death that comes; the death

ja masan grahat, kebala antime apa sarban.

that takes us is only the last of all.

Mam ručat bahjaro, jat ta ošut tas nije šačasan, jao mas likan; če tada tam buhut spašte, jat ka martu, jan masa bihat, antime, kintu ne eka martu.

I would rather you read your own words than my letter; for then it will be clear to you that this death which we fear is the last, but not the only death.

Ma drešat, kuan ta išat; ta parkat, kua ma stahapit antar mas likal, kue prerante šaču kinči nanmore manis, kue upkarante mantu.

I see what you are looking for; you ask what I have put into my letter, what encouraging saying from some great mind, what useful counsel.

Tasmat ma tam prešut kinči apa ka hoban, apa jan masa šačit. Epikura nindat nasan, jasa ušat martun, same jao nasan, jasa palajat apa san:

So I will send you something about this very matter of which we have spoken. Epicurus blames those who desire death as much as those who flee from it:

“Hasapante,” sa šačat, “dabet prati martun, če ta šrante apa basin, kuna tas basus prakara tan karit prati martun dabet.”

“It is laughable,” he says, “to run towards death because you are tired of life, when it is your manner of life that has made you run towards death.”

Ča itare stanal: “Kua nao hasapante, jao išet martun, kuna ta grahit apa tas basin šantin šudo martus bihis karanat?”

And in another place: “What is so laughable as to seek death, when it is precisely through fear of death that you have taken peace from your life?”

Ča ta šakat jogapet tire šačun, same prakaras: “Manušasa nao hasaudane, ne, nao batule, jat kinči, martus bihis karanat, saban balapat maret.”

And you may add a third saying of the same kind: “People are so careless, no, so mad, that some, for fear of death, force themselves to die.”

Kua ka manasan ta manut, ta balaput tas manin prati kšamun same martus ča basis. Če masa hapat buhet saudanapte ča balapte prati ube dišasan — ne atiba mejet ba hamejet basin; api kuna mani masam mantat nan samapet, ka čalun ne hapat grahet bina manul ba saha batule šigril.

Whichever of these thoughts you think about, you will strengthen your mind for bearing both death and life. For we must be warned and strengthened in both directions — not to love or hate life too much; even when reason advises us to end it, this impulse should not be taken up without thought or with mad speed.

Šure ča prane manuša ne hapat palajet apa basin šigro; sa hapat bahiro boket, jao arhat.

The brave and wise man should not flee from life in haste; he should go out as is fitting.

Ča purbo apa sarban sa hapat palajet apa habalin, ja grahit bahe manušasan — martus ušin. Če jao manis bina manul čalu buhat prati itare hobasan, nao, prije Lusilija, buhat bina manul čalu prati martun; ka bahe sopasan grahat nanmore noče ča šure manušasan, same jao bihante ča kuje manušasan. Eke hagaurabat basin; dube bindat nan bare.

And before everything he should flee from the weakness that has taken hold of many people — the desire for death. For just as there is a movement of the mind without thought towards other things, so, dear Lucilius, there is a movement without thought towards death; it often takes hold of the noblest and bravest people, as well as the fearful and the small. The first despise life; the second find it heavy.

Itarasa api čalte apa šrantin, karet ča drešet same hobasan, ča ne nao bahe apa basis hamejun, jao če basi sasan purnapit atiba.

Others too are moved by the weariness of doing and seeing the same things, and not so much by a hatred of life as because life has filled them too much.

Masa maušat antar ka stitil, kuitman pranibidja saba masan prerat, ča masa šačat: “Kuo dirgo ma hapat kšamet same hobasan? Ku ma čohut jagaret ča nidaret, kšude buhet ča purnapte, kampet apa šitin ča sabedet?

We slip into this condition while philosophy itself urges us on, and we say: “How long must I bear the same things? Shall I go on waking and sleeping, being hungry and being filled, shivering with cold and sweating?

Hakua ne samapat; sarba bandte antar kinči prakaras mandalal; sasa palajat ča buhat margte. Kšapa gamat pašat aharal, ahara pašat kšapal; šoma samapat antar aketal, proha dabat pašat aketal, ča proha šopat mirde antar peretal; sarba prakriti nao bokat, kebala jat sa nibartut.

Nothing ends; everything is bound in a kind of circle; things flee and are hunted. Night comes after day, day after night; summer ends in autumn, winter runs after autumn, and winter softens into spring; all nature passes in this way, only to return.

Ma ne karat hakuan nabe; ma ne drešat hakuan nabe; šigro ba bilambo manuša šrantat api apa kan.”

I do nothing new; I see nothing new; sooner or later one grows tired of this too.”

Bahe manušasa manat, jat basu ne pidante, kintu ne hapte.

There are many who think that living is not painful, but not needed.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Apa ka duba masas mitrasan masa hapat boket bibine patasal; eke mitras došasa hapat buhet šudapte, itaras hapat buhet mardte.

As to these two friends of ours, we must go by different roads; the faults of the first must be corrected, those of the other must be crushed.

Ma grahut sarban mučin; če ma ne mejat ka manušan, jadi ma ne ušat sas bedisan pidapet.

I will take every freedom; for I do not love this man if I do not want to hurt his feelings.

“Kua,” ta šačat, “ku ta purbamanat daret čaturadaša barašasas manušan adas tas rakšil? Manaj sas barašasan, kubahe katine ča bahiro šikšus na aduna!

“What,” you say, “do you expect to keep a person of forty years under your guard? Think of his age, how hard and beyond teaching it is now!

Tadriše manuša ne šakat buhet punar rupapte; kebala jubane manisa rupapte.” Ma ne sunat, jadi ma karut purbabokun; kintu ma nanjaro ušat hinet jihun apa hinet šradahin.

Such a man cannot be shaped again; only young minds are shaped.” I do not know whether I will make progress; but I would rather lack success than lack faith.

Ta ne hapat tjajet ašansin rogante manušasan talčet, api kuna roga dirge, jadi kebala ta birudat nan, kua atiba bahe, ča balapat sasan karet ča kšamet bahe hobasan bina sasas ušil.

You need not give up hope of healing sick people even when the disease is long, if only you oppose what is too much and force them to do and to bear many things against their will.

Apa masas itare mitran ma api ne alam niščite, sabel kan: jat sam adunapi alam laji, jat sa rohitat apa sabas nobasan.

As to our other friend I am not sure enough either, except for this, that he still has shame enough to blush for his wrongs.

Ka laji hapat buhet pušte; kuitman na čohat antar sas atmal, buhat kinči stana ašansim.

This shame must be fed; as long as it stays in his soul, there is some room for hope.

Kintu apa tas purane judataran ma manat, jat masa hapat saudanjaro saha sal karet, jat sa ne šoput bina ašansil apa saban.

But as to your old soldier, I think that we must act more carefully with him, so that he does not become without hope about himself.

Ne buhat nanjare ueša gamet prati san, jao aduna, kuna sam bišramis ueša ča sa onahat jao manuša, ja šudapit sabas došasan.

There is no better time to come to him than now, when he has a time of rest and seems like a man who has corrected his faults.

Itarasa buhit kapatte apa ka sas gunas bišramin, kintu sa man ne kapatat. Ma niščite, jat ka došasa nibartut, jao ene, saha arnas labul; če aduna, ma niščite, sasa nidarat, kintu ne bokit.

Others have been deceived by this rest of his virtue, but he does not deceive me. I am sure that these faults will come back, as it were, with interest; for now, I am certain, they are sleeping, but not gone.

Ma dahut kinči uešan ka hobam ča jujut drešet, jadi kinči šake karet ba ne.

I will give some time to this matter and try to see whether something can be done or not.

Kintu ta saba, jao ta sato karat, drešapaj mam, jat ta šure hardas; karaj tas barasan lagjaren prati jataran.

But you yourself, as you truly are doing, show me that you are brave of heart; make your baggage lighter for the journey.

Hakua apa masas hobasan ne hapte. Nibartaj masa prati prakritis darman; če tada adji masam sidte.

None of our things is necessary. Let us return to the law of nature; for then wealth is ready for us.

Hobasa, jasan masa sato hapat, muče sarbam ba alape hatis; prakriti ušat kebala oikan ča udaran.

The things that we truly need are free for all or of little cost; nature wants only bread and water.

Hakutara ne hadje anusara ka nijamas; kuna manuša simapit sabas ušisan antar ka simasal, sa šakat stahet saha Jupiteral saba antar haršil, jao Epikura šačat.

Nobody is poor according to this rule; when a man has limited his desires within these limits, he can stand with Jupiter himself in happiness, as Epicurus says.

Ma hapat stahapet antar ka likal eka ba duba sas itare šačasan:

I must set in this letter one or two more of his sayings:

“Karaj sarban, jao ene Epikura tan ikšat.” Sato ne buhat sanšaja, jat nane manušam stahapet rakšataran upari sabal ča buhet ekatara, prati jan sa šakat ikšet, ekatara, jan sa šakat manet sas manasas sakšan.

“Do everything as if Epicurus were watching you.” Truly there is no doubt that it is good for a man to set a guardian over himself and to have someone to whom he can look up, someone whom he can think the witness of his thoughts.

Sato ati nanjare baset, jao ta basut adas kinči nanes manušas akšasal, ja nitjo antike prati tan; kintu tada api ma suke, jadi ta kebala karat, antar sarbal, kua ta karat, jao ta karut, ene kutarapi tan ikšit; če ekaki masan prerat prati sarbe prakarasas duhin.

Truly it is much better to live as you would live under the eyes of some good man who is always near you; but even so I am content if you only act, in everything you do, as you would act if anyone at all were watching you; for loneliness urges us to every kind of evil.

Ča kuna ta prapit nao dure, jat ta api gaurabat saban, ta šakat tjajapet tas rakšataran; kintu kuitman na, stahapaj jao rakšataran upari sabal kinči manušas adikan, jadi ta sotapat noče Katonan, ba Sipionan, ba Lelion — ba kutarapin, jas akšasal api nanmore duhe manušasa nirudat sasas duhe čalusan.

And when you have come so far that you also respect yourself, you may send away your guardian; but until then set as a guardian over yourself the authority of some man, whether you choose the great Cato, or Scipio, or Laelius — or anyone in whose sight even the worst men would stop their bad impulses.

Kuitman ta karat saban tadriše manušan, saha jal ta ne daršut noban karet.

Meanwhile you are making yourself the kind of man with whom you would not dare to do wrong.

Kuna ka lakšja prapte ča ta arabat saban kinči gaurabet, ma alapo pašat alapal anujut tam karet nan, kua Epikura itare stanal mantat:

When this goal has been reached and you begin to respect yourself somewhat, I will little by little allow you to do what Epicurus advises in another place:

“Ueša, kuna ta hapat nanmoro nibartet antar sabal, na, kuna ta hapat buhet antar manušadinal.”

“The time when you should most of all withdraw into yourself is when you must be in a crowd.”

Ta hapat karet saban bibine apa manušadinan. Tasmat, kuitman adunapi ne rakše nibartet antar ekakil, išaj kinči manušasan; če sarbatara nanjare antar kinči manušas sangil — kutara sa buhaj —, apa ekake basun.

You must make yourself different from the crowd. Therefore, while it is not yet safe to withdraw into loneliness, seek out some people; for everyone is better off in some person's company — whoever he may be — than in a lonely life.

“Ueša, kuna ta hapat nanmoro nibartet antar sabal, na, kuna ta hapat buhet antar manušadinal.” Am, jadi ta nane, šante ča sabam rajante manuša; itaro ta nanjaro nibartaj antar manušadinal, jat ta palajut apa saban.

“The time when you should most of all withdraw into yourself is when you must be in a crowd.” Yes, if you are a good, calm and self-ruling man; otherwise you had better withdraw into a crowd so that you may flee from yourself.

Ekaka ta atiba antike prati duhe manušan.

Alone, you are too near to a bad man.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma alape purbe tam šačit, jat ma drešat puranin antike. Aduna ma bihat, jat ma tjajit puranin pašat mal.

I was telling you a little while ago that I saw old age near. Now I am afraid that I have left old age behind me.

Če aduna itare šača sparšut mas barašasan, ba api mas šariran; če purani artat basis uešan, ja šrante bahjaro, jao bidte.

For now another word would fit my years, or at least my body; for old age means a time of life that is tired rather than broken.

Ta šakat man stahapet antar mardtesal — antar nasal, jasa antike prati samapun.

You may put me among the worn-out — among those who are near the end.

Tada api ma dahat danun sabam, saha tal jao sakšal; če ma bedat, jat purani ne dahit hakuan kšatin mas manim, jadjapi ma bedat sas karjapalan mas šariral.

Nevertheless I give thanks to myself, with you as witness; for I feel that old age has done no harm to my mind, although I feel its result in my body.

Kebala mas došasa ča došasas bahire upkarusa prapit purane barašasan; mas mani bale ča harše, jat sam kebala alape banda saha šariral. Sa stahapit sabas bahjaren baran.

Only my faults and the outward helps of the faults have reached old age; my mind is strong and glad that it has only a small bond with the body. It has laid down the greater part of its burden.

Sa jagarante; sa bibadat saha mal apa puranin; sa šačat, jat purani sas pušpis ueša.

It is awake; it argues with me about old age; it says that old age is its time of flowering.

Grahaj ma san antar sas šačul, ča sa jujaj nanmoro sabas nanisan. Mani mam adešat manet ča drešet, kubahe apa ka atmas šantin ča čitas madjan ma arnat pranim ča kubahe mas barašasam; sa mam adešat saudano bagapet, kua ma ne šakat karet ča kua ma ne ušat karet.

Let me take it at its word, and let it use its goods as well as it can. The mind orders me to think and see how much of this peace of soul and this measure of character I owe to wisdom and how much to my years; it orders me to separate carefully what I cannot do and what I do not want to do.

Če kusa manuša hapat nindet ba manet na kšatin, jadi balasa, jasa hapat samapet, haprapit?

For why should anyone complain or think it a harm if powers that must come to an end have failed?

“Kintu,” ta šačat, “nanmore kšati, šopet mardte ča maret, ba nanjaro, jadi ma šakat sato šačet, alapo pašat alapal drabet! Če masa ne buhat kšano hanante ča maušapte; masa mardte, ča sarbe ahara hrasapat masas balasan kinči matarasal.”

“But,” you say, “it is the greatest harm to be worn out and to die, or rather, if I may speak truly, to melt little by little! For we are not suddenly struck and thrown down; we are worn away, and every day reduces our powers by some amount.”

Kintu ku buhat nanjare samapu, jao mando bokut prati sabas čojabanan, kuna prakriti bolat nuhan?

But is there any better end than to go slowly to one's harbour when nature unties the rope?

Ne jat kinči pidante buhat antar hanul ča antar šigre bokul apa basin; kebala če ka itare pata suke — alapo pašat alapal nibartu.

Not that there is anything painful in a blow and in a quick leaving of life; only because this other road is easy — a withdrawing little by little.

Ma, niščito, jao ene parikša antike ča ahara gamit, ja nirnajut apa sarbe mas basis barašasan, ikšat saban ča nao šačat saha sabal:

I at least, as if the test were near and the day had come that will decide about all the years of my life, watch myself and speak with myself thus:

“Kua masa drešapit prati ka uešan, šačul ba karul, hakuan ne artat. Sarba ka kebala kuje ča kapatante masas atmas pratinu, ča na bajte antar bahe kapatal.

“What we have shown until this time, in word or deed, means nothing. All this is only a small and deceiving promise of our spirit, and it is woven in much deceit.

Ma tjajut Martum nirnajet, kue purbabokun ma karit. Tasmat bina habale hardal ma sidapat saban prati aharan, kuna, stahapto sarbe natubanas kapatan ča natas barnan, ma nirnajut apa saban — jadi ma kebala šačat šure manasan, ba jadi ma sasan sato bedat; jadi sarbe šure bihapusa, jasan ma šačit prati bagjan, kapata ča hasu.

I will leave it to Death to decide what progress I have made. So without a weak heart I am preparing for the day when, having put aside all the deceit of the theatre and the actor's colour, I will judge myself — whether I only speak brave thoughts or truly feel them; whether all the brave threats I have spoken against fortune are deceit and a joke.

Tjajaj bubanas manin; na nitjo čale ča nitjo grahat ube pakšasan. Tjajaj šikšasan, jasan ta uahit sarbe tas basil; Martu dahut antime nirnajin apa tan.

Leave the opinion of the world; it is always wavering and always takes both sides. Leave the studies that you have followed all your life; Death will give the last judgment about you.

Ka ma artat: tas bibadusa ča prane šačusa, tas mantusa, sančte apa pranasas šikšusan, tas šikšte šačusa — sarba ka ne dahat pramanan tas atmas sate balis.

This is what I mean: your debates and learned talks, your counsels gathered from the teachings of the wise, your educated conversation — all this gives no proof of the true strength of your soul.

Api nanmore bihante manuša šakat šačet šuren šačun. Kua ta purbe karit, drešte buhut kebala antar na kšanal, kuna ta nipat tas antime nipun. Ma grahat ka samatisan; ma ne palajat apa nirnajin.”

Even the most fearful man can give a brave speech. What you have done before will be seen only at the moment when you breathe your last breath. I accept these terms; I do not flee from the judgment.”

Ka ma šačat sabam, kintu ma ušat, jat ta manut, jat ma nan šačit api tam. Ta jubanjare; kintu kua bibini? Ne buhat niščite masas barašasas rehu. Ta ne sunat, kubana martu tan pratikšat; tasmat buhaj sidte prati nan sarbatra.

This I say to myself, but I want you to think that I have said it to you too. You are younger; but what does it matter? There is no fixed count of our years. You do not know where death waits for you; so be ready for it everywhere.

Ma ušit aduna nirudet, ča mas hasta sidapit saban prati antime bakjan; kintu adunapi hapat karet abjase karjasan ča dahet likam jataras hatan.

I was just meaning to stop, and my hand was getting ready for the last sentence; but the usual duties must still be done and the letter given its money for the journey.

Ča manaj kebala, jat ma ne šačat, apa kuan ma ušat grahet arnan; ta sunat, kas hatapetan ma jujat. Pratikšaj mam kebala eka kšanan, ča ma dahut tam apa mas nije rehun; kuitman Epikura mam dahut ka šačasan: “Manaj apa martun”, ba nanjaro, jadi tam ručat ka šaču, apa “jataran prati debubanan”.

And only suppose that I am not saying from whom I want to borrow; you know whose money-box I use. Wait for me only a moment, and I will pay you from my own account; meanwhile Epicurus will give me these words: “Think on death,” or rather, if this phrase pleases you, on “the journey to heaven”.

Arta spašte — jat bismajante hoba purno šikšet, kuo maret. Ta šakat manet atiba bahe šikšet šačun, ja šake jujet kebala eka sopal; kintu šudo ka karanat masa hapat manet apa hoban.

The meaning is clear — that it is a wonderful thing to learn thoroughly how to die. You may think it too much to learn a lesson that can be used only once; but exactly for this reason we must think on a thing.

Kuna masa hanitjo ne šakat drešapet, jadi masa sato sunat hoban, masa hapat nan nitjo šikšet.

When we can never prove whether we truly know a thing, we must always be learning it.

“Manaj apa martun.” Nao šačanto, sa masan adešat manet apa mučin. Ja šikšit maret, sa bismarit dasin; sa upari sarbal bahire balal, ba api bahiro sal.

“Think on death.” Saying this, he orders us to think on freedom. He who has learned to die has forgotten slavery; he is above every outside power, or even outside it.

Kue bihisa bandabanasam, bandasam ča lohas dandasam prati san? Sas pata bahiro spašte.

What fears do prisons, bonds and iron bars have for him? His road out is clear.

Kebala eka šrinkala buhat, ja masan bandat prati basin, ča na basis meju. Šrinkala šakat ne buhet kšipte apa masan, kintu šakat buhet mardte, jat, kuna hapi parkut, hakua masan ne bilambaput ba nirudut buhet sidte sapadi karet nan, kua masa hapat kinči uešal karet.

There is only one chain that binds us to life, and that is the love of life. The chain may not be thrown off, but it may be rubbed away, so that, when need asks, nothing will delay or stop us from being ready to do at once what we must do at some time.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

“Kua,” ta šačat, “ku ta mam dahat mantun? Ku ta eba saban mantit, eba šudapit tas nije došasan? Ku ka karana, kusa tam bišrami nanjarapet itare manušasan?”

“What,” you say, “are you giving me counsel? Have you already counselled yourself, already corrected your own faults? Is this the reason why you have leisure to make other people better?”

Ne, ma ne nao halaje, jat ma arabut talčet itare manušasan, kuna ma saba rogante.

No, I am not so shameless as to begin to heal other people when I myself am sick.

Kintu ma šačat saha tal apa duhakisan, jasa ube masan sparšat, ča bagat aušadan saha tal, jao ene masa šajit rogante antar same rogabanal.

But I am talking with you about troubles that touch us both, and sharing the medicine with you, as if we were lying sick in the same hospital.

Tasmat sotamaj man, jao ta sotamut, ene ma šačit saha sabal. Ma tan grahat antar mas antikmore manasal ča bibadat saha sabal, kebala jujanto tan jao karanan.

So listen to me as you would if I were talking with myself. I am taking you into my closest thoughts and arguing with myself, only using you as a reason.

Ma nitjo krandat sabam: “Rehaj tas barašasan, ča ta buhut laje ušet ča išet same hobasan, jasan ta ušit tas kumaris aharasal.

I keep crying to myself: “Count your years, and you will be ashamed to want and seek the same things that you wanted in the days of your boyhood.

Apa ka eka hoban buhaj niščite prak tas martus aharal: tas došasa maraj, kuitman ta adunapi ne marat.

Of this one thing be sure before the day of your death: let your faults die while you do not yet die.

Dure saha ka hakrame ramisal, jasam hapat ati bahe dahet; ne kebala nasa, jasa gamut, man pidapat, kintu api nasa, jasa gamit ča bokit.

Away with these disordered pleasures, for which one must pay very much; not only those that will come hurt me, but also those that have come and gone.

Jao nobasa, api jadi sasa ne buhit bindte, kuna sasa karte, ne anujat čintan samapet saha sasal, nao saha nobe ramisal duhaki čohat api pašat ramisas samapul.

Just as crimes, even if they were not found when they were done, do not let worry end with them, so with guilty pleasures sorrow remains even after the pleasures have ended.

Sasa ne katine, sasa ne šradahante; api jadi sasa masan ne pidapat, sasa palajat.

They are not solid, they are not to be trusted; even if they do not hurt us, they flee.

Išaj nanjaro kinči nanin, ja čohut. Kintu tadriše nani ne šakat buhet, jadi atma nan ne bindat saba antar sabal.

Seek rather some good that will last. But there can be no such good unless the soul finds it itself within itself.

Kebala guna dahat nitjen ča šantapanten haršin; api jadi kinči hoba nirudat, na kebala jao mega, ja plabat adas sural, kintu hanitjo ne jihat nan.”

Only virtue gives everlasting and peace-giving joy; even if something hinders, it is only like a cloud that floats under the sun, but never defeats it.”

Kuna tam buhut bagja prapet ka haršin? Prati ka uešan ta sato ne buhit mande, kintu ta hapat šigrapet tas kramasan.

When will it be your lot to reach this joy? Until this time you have indeed not been slow, but you must quicken your steps.

Bahe šrama čohat; prati nan ta saba hapat dahet sarbe tas jagaras kšanasan ča sarbe tas šramasan, jadi ta ušat, jat karjapala buhut purnapte. Ka hoba ne šakat buhet dahte itaram.

Much labour remains; for it you yourself must give all your waking hours and all your labours, if you want the result to be fulfilled. This matter cannot be given to another.

Itare prakaras šikšu anujat bahire upkarun. Antar masas uešal buhit kinči adje manuša, jas rana Kalbisija Sabina; sam buhit mučte krihadasas hata ča mani.

The other kind of study allows outside help. In our time there was a certain rich man whose name was Calvisius Sabinus; he had the money and the mind of a freed slave.

Ma hanitjo ne drešit manušan, jas bagje stiti buhit bahjaro prati sate rupan. Sas smari buhit nao duhe, jat sa kadači bismarit Odisejas, ba Akilas, ba Priamas ranan — ranasan, jasan masa sunat nao nano, jao masas nije dasasas ranasan.

I never saw a man whose good fortune was more against fitness. His memory was so bad that he sometimes forgot the name of Odysseus, or Achilles, or Priam — names that we know as well as the names of our own servants.

Hakutara purane damas adikatara, ja ne šakat dahet manušasam sasas sate ranasan, kintu hapat ranasan nabakaret, ne krandat sas suamas kulas ranasan nao duhe, jao Sabina abjasit krandet Trojas ča Akajas šurasan.

No old steward of a house, who cannot give people their right names but must invent names, calls the names of his master's clan so badly as Sabinus used to call the heroes of Troy and Achaea.

Kintu tada api sa ušit onahet prane.

But all the same he wanted to seem learned.

Nao sa nabakarit ka hrase patan prati pranin: sa dahit ati noče hatin prati krihadasasan — eka, ja sunut Homeran apa hardan, ča itare, ja sunut Hesiodan; sa api dahit eka bišeše krihadasan sarbe apa pisa gitas kabatarasan.

So he invented this short road to learning: he paid very great prices for slaves — one who would know Homer by heart, and another who would know Hesiod; he also gave one special slave to each of the nine poets of song.

Ta ne hapat bismajet, jat sa dahit uče hatin prati ka krihadasasan; jadi sa ne bindit nasan sidte, sa karit, jat nasan šikšapit prati sas adešun.

You need not wonder that he paid high prices for these slaves; if he did not find them ready, he had them taught to his order.

Pašat jada sa sančit ka sangan, sa arabit karet sabas atitasas basin duhake; sa darit ka manušasan antike prati sas nidarbanas padasan ča kadači parkit apa sasan kabasan, jasan sa šakut punar šačet, ča tada bahe sopasan bidit antar šačas madjal.

After he had gathered this following, he began to make the life of his guests miserable; he kept these men near the foot of his couch and sometimes asked them for verses that he could repeat, and then often broke down in the middle of a word.

Satelija Kuadrata, ja umit apa mude adjasas hatan ča tasmat sasan čatit, ča api — če ka prakara gamat saha itare duba prakarasal — sasan sošit, mantit Sabinam, jat sam hapat buhet manušasa, jasa sančut bagasan.

Satellius Quadratus, who ate from the money of foolish rich men and therefore flattered them, and also — for this kind goes with the other two kinds — mocked them, advised Sabinus that he should have men to gather up the pieces.

Sabina šačit, jat sarbe krihadasa buhit sam hatis šata sahasa Romas hatasa; Satelija utarit: “Ta šakit krihet nao bahe čomas manjušasan saha alapjare hatal.”

Sabinus said that each slave had cost him a hundred thousand Roman coins; Satellius answered: “You could have bought as many bookcases for less money.”

Kintu Sabina darit manan, jat kua sunat kutarapi apa sas damas manušasan, na sa saba sunat.

But Sabinus held the opinion that whatever anyone of his household knew, he himself knew.

Same Satelija arabit Sabinam mantet šikšet karšajudun — rogante, šukle ča tane jao sa buhit. Sabina utarit: “Kuo ma šakat? Ma alape šakat aduna baset.”

This same Satellius began to advise Sabinus to learn wrestling — sickly, pale and thin as he was. Sabinus answered: “How can I? I can hardly live now.”

“Ne šačaj nan, ma tan prartat,” utarit itare, “manaj, kubahe purno bale krihadasa tam!”

“Do not say that, I beg you,” the other answered, “think how many perfectly healthy slaves you have!”

Hakutara ne šakat grahet arnal ba krihet purnen manin; sato, jao mam onahat, api jadi purne manisa buhit bikrihte, sasa ne bindit krihatarasan. Kintu duhe manisa krihtat ča bikrihtat sarbe aharal.

Nobody can borrow or buy a whole mind; in fact, as it seems to me, even if whole minds were for sale, they would not find buyers. But bad minds are bought and sold every day.

Kintu anujaj mam dahet mas arnan ča šačet ‘Nane boku’: “Sate adji hadji, ja samapte prati prakritis darman.”

But let me pay my debt and say farewell: “True wealth is poverty fitted to the law of Nature.”

Epikura šačat ka šačun bibine prakarasal ča bibine stanasal; kintu na hanitjo ne šakat buhet atiba bahe sopasan šačte, če na hanitjo ne šakat buhet atiba nano šikšte.

Epicurus says this saying in different ways and in different places; but it can never be said too often, since it can never be learned too well.

Kinči manušasam aušada hapat buhet kebala šačte; itarasam na hapat buhet balapte pari kantan.

To some people the medicine should only be told; to others it must be forced down the throat.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ku ta manat, jat kebala ta ka bedit? Ku ta bismajat, jao ene ka nabe hoba, jat pašat jataral, ja buhit nao dirge, ča pašat dešas bartusal, jasa buhit nao bahe, ta ne šakit kšipet apa tan tas manis tamin ča barin?

Do you think that you alone have felt this? Do you wonder, as if it were a new thing, that after so long a journey and so many changes of country you have not been able to throw off the darkness and heaviness of your mind?

Tam hapat atmas bartu bahjaro, jao bajus bartu. Jadjapi ta jiorat ure iomas stanasan, ča jadjapi, jao masas Bergilija šačat,

You need a change of soul rather than a change of air. Though you cross wide spaces of sea, and though, as our Vergil says,

dešasa ča purasa čohat pašat,

lands and cities stay behind,

tas došasa tan uahut, kubana ta bokat.

your faults will follow you wherever you go.

Sokrata šačit same nam, ja nindit; sa šačit: “Kusa ta bismajat, jat bokasa pari bubanan tam ne upkarat, kuna ta nitjo barat saban saha tal? Karana, ja tan karit skalet, nitjo antike pašat tas padasal.”

Socrates said the same to one who complained; he said: “Why do you wonder that travels around the world do not help you, when you always carry yourself with you? The cause that set you wandering is always close behind your feet.”

Kue rami buhat antar nabe dešasas drešul? Ba antar ikšul apa purasan ča bišeše stanasan? Sarba tas čepa bina labul.

What pleasure is there in seeing new lands? Or in looking at cities and special places? All your hurry is without gain.

Ku ta parkat, kusa ka palaju tam ne upkarat? Če ta palajat saha sabal. Ta hapat stahapet manis barasan; kuitman ta nan ne karat, hakua stana tan ne purnaput.

Do you ask why this flight does not help you? Because you flee with yourself. You must set down the burdens of the mind; until you do this, no place will fill you.

Manaj, jat tas aduna basu sadriše basum na purbadrešatares, jan Bergilija čitarat: sa jagarapte ča prerte prati batulin ča darat antar sabal bahe deba, ja ne sas:

Think that your present life is like the life of that prophetess whom Vergil describes: she is woken and urged on to madness and holds within herself much of a god that is not her own:

Uebatari batulo dabat, jadi sa mešak šakat kšipet

The priestess runs madly, if perhaps she can throw

noče deban apa sabas hardan.

the great god from her heart.

Ta skalat kabana ča nabana, jat ta tjajut baran, ja šajat upari tal, jadjapi na šopat bahjaro duhapante saba tas hašantis karanat, jao antar čojamoral panabara, kuna na stahat, ne karat duhakin, kintu kuna na bokat prati ka pakšan ba prati na pakšan, na karat, jat čojamora šigro namat prati na pakšan, kubana na stahapit saban.

You wander here and there to put away the burden that lies on you, though it becomes more troublesome through your very restlessness, just as in a ship the cargo, when it stands still, makes no trouble, but when it goes to this side or that, it makes the ship bend more quickly to the side where it has settled.

Sarba, kua ta karat, prati tan, ča ta pidapat saban saba tas hašantil; če ta kampapat rogante manušan.

Everything you do is against you, and you hurt yourself by your very unrest; for you are shaking a sick man.

Kuna ka duhaki eka sopal grahte, sarbe stanas bartu šoput suke; jadjapi ta buhut tjajapte prati kahas antime simasan, antar kinči krure dešas konal ta saban bindut, na stana, kubahe katine, buhut tam daje atitasas dama.

When this trouble is once taken away, every change of place will become pleasant; though you may be driven to the last edges of the earth, in whatever corner of a cruel land you find yourself, that place, however hard, will be to you a kind house for guests.

Kutara ta, na gambirjare apa stanan, prati jan ta bokat; ka karanat masa ne hapat karet manin kinči eka stanas dasan.

Who you are matters more than the place to which you go; for this reason we must not make the mind the slave of any one place.

Basaj saha ka šradahil: “Ma ne janit prati kinči bramandas eka konan; ka sarba bubana mas deša.”

Live with this belief: “I was not born for any one corner of the universe; this whole world is my country.”

Ene ta drešit ka hoban spašto, ta ne bismajit, jat ta ne labat labun apa nabe dešasan, prati jasan ta sarbe sopal skalat apa purane dešasas šrantin.

If you saw this thing clearly, you would not wonder that you get no gain from the new lands to which you wander each time out of weariness of the old lands.

Če eke deša tam ručit sarbe sopal, ene ta šradahit nan purno tas.

For the first would have pleased you each time if you had believed it wholly yours.

Kintu aduna ta ne bokat; ta plabat ča barte, kebala bartanto eka stanan prati itaran, jadjapi nan, kua ta išat — nano baset —, šake bindet sarbatra.

But as it is, you are not travelling; you are floating and being carried, only changing one place for another, although what you seek — to live well — can be found everywhere.

Ku šake stana nao purne mišarul, jao puras madja? Tada api nabana ta šakat šanto baset, jadi hapat.

Can there be a place so full of confusion as the city's centre? Even there you can live quietly, if you must.

Niščito, jadi manušam anujte kalpet sabas nije hobasan, ma palajut dure api apa puras madjas drešun ča antikin.

Of course, if one were allowed to arrange one's own affairs, I would flee far even from the sight and nearness of the city's centre.

Če jao rogapante stanasa akramat api nanmore bale šariran, nao buhat kinči stanasa, jasa duhe api nane manim, ja adunapi ne purno bale, jadjapi sa talčat apa sabas rogan.

For just as places that bring sickness attack even the strongest body, so there are some places that are bad even for a good mind that is not yet wholly strong, though it is healing from its sickness.

Ma ne samatat saha nasal, jasa bokat antar tarangasas madjal ča, banadanto batjante basin, sarbe aharal judat šure atmal saha basis katinisal.

I do not agree with those who go into the middle of the waves and, welcoming a stormy life, fight every day with a brave spirit against the hardships of life.

Prane manuša kšamut sarban na, kintu ne sotaput nan; sa ušut nanjaro buhet antar šantil, jao antar judul.

The wise man will bear all that, but will not choose it; he will rather want to be in peace than in war.

Alape upkarat, jat ta kšipit apa tan tas nije došasan, jadi ta hapat kalahet saha itarasas došasal.

It helps little that you have thrown out your own faults if you must quarrel with the faults of others.

Eka šačat: “Tiradaša krure rajasa stahit pari Sokratal, ča tada ne šakit bidet sas atman”; kintu kua bibini, kubahe suamasa manušam?

One says: “Thirty cruel rulers stood around Socrates, and yet they could not break his spirit”; but what does it matter how many masters a man has?

“Dasi” ne darat bahe; ča ja nan hagaurabit, muče — kubahe noče suamasas manušadina pari sal stahat.

“Slavery” has no plural; and he who has despised it is free — however large a crowd of masters stands around him.

Ueša nirudet, kintu ne prak jada ma dahit šulkan. “Nobas sunu trahus arabu.”

It is time to stop, but not before I have paid the toll. “The knowledge of wrongdoing is the beginning of rescue.”

Ka Epikuras šaču mam onahat noče. Če ja ne sunat, jat sa nobit, ne ušat šudapun; ta hapat bindet saban antar došal, ča tada ta šakat šudapet saban.

This saying of Epicurus seems great to me. For he who does not know that he has done wrong does not want correction; you must find yourself at fault, and then you can correct yourself.

Kinči manušasa garbat sasas došasan. Ku ta manat, jat na manuša manat apa sabas basus šudapun, ja rehat sabas došasan, jao ene sasa gunasa?

Some people boast of their faults. Do you think that the man thinks of correcting his life who counts his faults as if they were virtues?

Tasmat, kubahe šake, drešapaj saban nobe, išaj nindusan prati saban; natapaj eko nindatarasan, tada darmataran, antimo prartataran. Kadači buhaj katine saha sabal.

Therefore, as far as possible, prove yourself guilty, seek charges against yourself; play first the accuser, then the judge, last the pleader. Sometimes be hard with yourself.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta parkit apa masas mitran Marselinan ča ušat sunet, kuo sa basat. Sa biralo gamat man drešet, ne apa itaran karanan, jao če sa bihat satin sotamet; ča aduna sa dure apa sarbe sankatan nan sotamet; če manuša ne hapat šačet saha manušal, jadi sa ne ušat sotamet.

You have been asking about our friend Marcellinus and want to know how he lives. He rarely comes to see me, for no other reason than that he is afraid to hear the truth; and now he is far from every danger of hearing it; for one must not speak with a man unless he wants to listen.

Tasmat bahe sopasan sanšajte, jadi Diogena ča itare Kinikasa, jasa jujit muče šačun bina sotapul ča dahit mantun sarbam, ja sasan mitrit, hapit nao karet.

That is why it is often doubted whether Diogenes and the other Cynics, who used free speech without choosing and gave counsel to everyone who met them, should have done so.

Če kua, jadi manuša nindat nasan, jasa ne sotamat, ba jasa ne šakat šačet apa janan ba apa rogan?

For what if one blames those who do not hear, or those who cannot speak from birth or from illness?

Kintu ta utarat: “Kusa ma hapat rakšet šačasan? Sasa ne hatis hakuan. Ma ne šakat sunet, jadi ma upkarut manušam, jam ma dahat mantun; kintu ma nano sunat, jat ma upkarut ekataram, jadi ma mantut bahen.

But you answer: “Why should I save words? They cost nothing. I cannot know whether I will help the man to whom I give counsel; but I know well that I will help someone if I counsel many.

Ma hapat sičet ka mantun saha purne hastal. Hašake, jat na, ja bahe sopasan jujat, ne jihut kinči uešal.”

I must sprinkle this counsel with a full hand. It is impossible that one who tries many times should not win at some time.”

Šudo ka, prije Lusilija, ma manat, noče atmas manuša ne hapat karet; sas adika habalapte; na alape karat nasam, jasan na šakit šudapet, ene na ne šopit nao purane.

Exactly this, dear Lucilius, I think, a great-souled man should not do; his authority is weakened; it does little to those whom it could have corrected if it had not become so stale.

Šaratara ne hapat sparšet lakšjan kebala kadači; sa hapat nan haprapet kebala kadači.

The archer should not hit the mark only sometimes; he should miss it only sometimes.

Na, ja bagjal karat, ne kala. Ča prani kala; nam hapat niščite lakšja, sotapanto kebala nasan, jasa purbabokut, ča nibartanto apa nasan, jasan na manit bina ašansil — kintu ne tjajanto nasan atiba šigro, ča jujanto katine aušadasan šudo, kuna sasas stiti šopat bina ašansil.

What works by chance is not an art. And wisdom is an art; it must have a sure goal, choosing only those who will make progress and drawing back from those whom it has thought hopeless — but not leaving them too soon, and using hard medicines just when their condition becomes hopeless.

Apa masas mitran Marselinan ma adunapi ne hahit ašansin. Sa adunapi šakat buhet trahte, kintu upkarante hasta hapat buhet šigro dahte.

As to our friend Marcellinus, I have not yet lost hope. He can still be saved, but the helping hand must be given soon.

Sato buhat sankata, jat sa karšut sas upkarataran ničo; če antar sal buhat janate čita, ja ati bale, jadjapi na eba namat prati duhin. Tada api ma kšamut ka sankatan ča daršut drešapet sam sas došasan.

Truly there is danger that he will pull his helper down; for in him there is an inborn character that is very strong, though it already leans towards evil. Even so I will bear this danger and dare to show him his faults.

Sa karut sas abjase prakaral; sa jujut sas pranin — pranin, ja šakat karet smihet api duhakantesan. Sa bartaput hasun eko prati saban ča tada prati man.

He will act in his usual way; he will use his wit — the wit that can make even mourners smile. He will turn the joke first against himself and then against me.

Sa purbo grahut sarbe šačan, jan ma šačut. Sa sošut masas pranibidjas mulasan; sa nindut pranipandasan, jat sasa labat dahusan, darat prijasan ča ramat sasas kšudisan.

He will take away in advance every word that I will say. He will mock the roots of our philosophy; he will blame philosophers for receiving gifts, keeping lovers and enjoying their appetites.

Sa mam drešaput eka pranipandan, ja buhit čopte antar parinus nobal, itaran, ja nitjo antar kamabanasal, ča itaran, ja onahat antar rajas sabal.

He will show me one philosopher who was caught in the crime against marriage, another who is always in the cafés, and another who appears at the king's court.

Sa mam drešaput Aristonan, Marka Lepidas pranipandan, ja abjasit bibadet antar sabas ratal; če ka buhit ueša, jan sa grahit, kalpet sabas šodusan, nao jat Skaura šačit apa san, kuna sasa san parkit, apa kue sangan sa: “Niščito sa ne apa Bokante pranipandasan.”

He will show me Aristo, the philosopher of Marcus Lepidus, who used to hold discussions in his carriage; for this was the time he had taken for arranging his studies, so that Scaurus said of him, when they asked him to what school he belonged: “Certainly he is not one of the Walking Philosophers.”

Julija Grekina api, noče manuša, kuna sasa san parkit apa sas manan apa same hoban, utarit: “Ma ne šakat tam šačet; če ma ne sunat, kua sa karat, kuna sa maušit apa ratan”, jao ene parku sparšit ratas judataran.

Julius Graecinus too, a man of distinction, when they asked him for his opinion on the same thing, answered: “I cannot tell you; for I do not know what he does when he has got down from the carriage,” as if the question were about a chariot fighter.

Tadriše kapatatarasan, jasa hapit tjajet pranibidjan, ne saha nal banijet, Marselina kšiput antar mas dantasal.

Such deceivers, who should have left philosophy alone, not traded in her, Marcellinus will throw in my teeth.

Kintu ma nirnajit kšamet sošusan; sa šakat man hasapet, kintu ma mešak san rudaput; ba, jadi sa čohut antar sabas hasusal, ma harše buhut, jao ene, antar duhakil, če sam tadriše harše batuli.

But I have decided to bear mockery; he may make me laugh, but I perhaps will make him weep; or, if he stays in his jokes, I will be glad, as it were, in the middle of sorrow, because he has a happy kind of madness.

Kintu tadriše harši ne čohat dirgo. Ikšaj ka manušasan, ča ta drešut, jat antar hrase uešal sasa atiba hasat ča atiba krodat.

But such joy does not last long. Watch these people, and you will see that within a short time they laugh too much and rage too much.

Mas jojana: gamet prati san ča drešapet sam, kubahe bahjare buhit sas hati, kuna bahe manušasa nan manit alapjaren.

My plan is to come to him and show him how much greater was his worth when many people thought it less.

Api jadi ma ne utpatut sas došasan, ma sasan nirudut; sasa ne samaput, kintu sasa nirudut kinči uešam; ča mešak sasa api samaput, jadi sasa labut abjasan nirudet.

Even if I do not root out his faults, I will hold them back; they will not end, but they will stop for some time; and perhaps they will even end, if they get the habit of stopping.

Ka hoba ne hagaurabet, če manušasam, jasa gambiro rogante, bišramis ašisa stahat nane balas stanal.

This is a thing not to be despised, for to people who are seriously sick the blessing of relief stands in the place of health.

Tasmat, kuitman ma sidapat saban prati Marselinan, ta kuitman, ja šakat ča budat, apa kuan ča prati kuan ta bokit, ča ka karanat alape sunat, kubahe dure pata adunapi, kalpaj tas čitan, jagarapaj tas šurin ča stahaj stire prak hobasal, jasa tan bihapit.

So while I prepare myself for Marcellinus, do you meanwhile, who are able and who understand from where and to where you have gone, and for that reason know a little how far the road still is, arrange your character, wake your courage and stand firm before the things that have frightened you.

Ne rehaj nasas bahin, jasa tam bihin dahat. Ku ta ne manut murkan nan, ja bihit manušadinan antar stanal, kubana kebala eka manuša eka sopal šakit boket pari?

Do not count how many give you fear. Would you not think foolish the one who feared a crowd in a place where only one person at a time could pass?

Nao ne bahe buhat, jasa šakat prapet tan, jat tan marapet, jadjapi bahe tan bihapat saha martul.

Just so there are not many who can reach you to kill you, though many threaten you with death.

Prakriti nao kalpit, jat jao kebala eka tam dahit basin, nao kebala eka grahut nan.

Nature has so arranged it that, as only one gave you life, so only one will take it.

Ene tam buhit laji, ta man kohit apa antime hatadahun. Kintu api ma ne buhut lobe; ma dahut mas arnasan prati antime hatilan ča balaput tam nan, kua ma adunapi arnat:

If you had any shame, you would have let me off the last payment. But I will not be greedy either; I will pay my debts to the last penny and force on you what I still owe:

“Ma hanitjo ne ušit ručet manušadinam; če kua ma sunat, na ne ručat sasam, ča kua sasam ručat, ma ne sunat.”

“I have never wanted to please the crowd; for what I know does not please them, and what pleases them I do not know.”

“Kutara ka šačit?” ta parkat, jao ene ta ne sunit, kutaran ma jujat; na Epikura.

“Who said this?” you ask, as if you did not know whom I am using; it is Epicurus.

Kintu same šaču šabdat antar tas karnasal apa sarbe sangan — Bokante pranipandasan, Platonas sangan, Stoas pranipandasan, Kinikasan.

But the same word sounds in your ears from every school — the Walking Philosophers, Plato's school, the Stoics, the Cynics.

Če kutara, jam guna ručat, šakat ručet manušadinam? Hapat kapata labet manušadinas stabun; ča ta hapat karet saban sadriše sasam; sasa nišidut sasas stabun, jadi sasa ne pratisunut tan jao eka apa sasan.

For who, pleased by virtue, can please the crowd? Deceit is needed to win the praise of the people; and you must make yourself like them; they will refuse their praise if they do not recognise you as one of them.

Kintu kua ta manat apa saban, gambirjare apa nan, kua itarasa manat apa tan. Duhe manušasas daji šakat buhet labte kebala saha duhe upajasal.

But what you think of yourself is more important than what others think of you. The favour of bad people can be won only by bad means.

Kue labun tada dahut na stabte pranibidja, jas stabun masa gahat ča jan manušasa šačat nanjaren apa sarbe kalan ča sarbe nidan?

What gain then will that praised philosophy give, whose praises we sing and which people say is better than every art and every treasure?

Niščito, na karut, jat tam bahjaro ručut ručet sabam, ne manušadinam; na karut, jat ta tulut, ne kebala rehut, manušasas nirnajisan; na karut, jat ta basut bina bihil apa debasan ba manušasan; na karut, jat ta ba jihut duhisan ba sasan samaput.

Surely it will make you want more to please yourself, not the crowd; it will make you weigh, not only count, people's judgments; it will make you live without fear of gods or men; it will make you either defeat evils or end them.

Itaro, jadi ma tan drešat stabte manušadinas krandusal, jadi, kuna ta bišat antar natubanal, manušadina tan banadat saha krandusal ča hastasas hanusal — sanketasal, jasa arhat kebala natasan —, jadi sarba pura, api genasa ča šerasa, gahat tas stabun, kuo ma šakat ne duhaket apa tan? Če ma sunat, kue pata nihat prati tadriše kirtin.

Otherwise, if I see you praised by the shouts of the crowd, if, when you enter the theatre, the crowd greets you with shouts and the clapping of hands — signs that are fit only for actors —, if the whole city, even women and children, sing your praises, how can I not pity you? For I know what road leads to such fame.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma drešit Aupidija Basan, na nanen manušan, bidte balal ča judante saha sabas barašasal. Kintu sasa eba upari sal nao bare, jat sa ne šakat buhet tounapte; purani maušit upari sal saha noče baril — am, saha sabas purne baril.

I have seen Aufidius Bassus, that good man, broken in health and wrestling with his years. But they already lie on him so heavily that he cannot be raised; old age has fallen on him with great — yes, with all its — weight.

Ta sunat, jat sas šarira nitjo buhit mirde ča bina rasal. Dirge ueša sa nan darit antar hastal, ba, šudjaro šačanto, darit nan ekatra; kšano na maušit.

You know that his body was always soft and without sap. For a long time he held it in hand, or, to speak more exactly, held it together; suddenly it has fallen.

Jao antar čojamoral, antar jal uonat kupa, ta šakat nitjo štamet eke ba dube kupan, kintu kuna bahe kupasa arabat uonet ča bišapet udaran, uonte čojamora ne šakat buhet trahte;

Just as in a ship in which a hole opens, you can always shut the first or the second hole, but when many holes begin to open and let water in, the gaping ship cannot be saved;

nao antar purane manušas šariral buhat kinči sima, kuitman ta šakat darapet ča balapet sas habalin. Kintu kuna na šopat sadriše purane damam — kuna sarbe bandu arabat uonet ča, kuitman eka nabapte, itare maušat —, tada ueša manušam ikšet pari sal ča manet, kuo sa šakut boket bahiro.

so in an old man's body there is a certain limit up to which you can hold and support its weakness. But when it becomes like an old house — when every joint begins to open and, while one is being repaired, another falls —, then it is time for a man to look around him and think how he can go out.

Kintu masas mitras Basas mani čale. Pranibidja masam dahat ka ašisan; na karat masan harše api antar martus drešul, bale ča šure, antar kue stitil šarira buhaj, harše ča hanitjo ne haprapante, jadjapi šarira masan haprapat.

But the mind of our friend Bassus is lively. Philosophy gives us this blessing; it makes us glad even at the sight of death, strong and brave in whatever state the body may be, cheerful and never failing though the body fails us.

Noče čojamoras suama šakat jahet api, kuna sas batačibara bidarte; jadi sas čojamora bidte, sa šakat adunapi kalpet nan, kua čohat, ča daret nan upari sas patal.

A great master of a ship can sail even when his sail is torn; if his ship is broken, he can still put in order what remains and keep it on its road.

Ka masas mitra Basa karat; ča sa ikšat sabas nije samapun saha tadriše šuril ča ananal, jan ta manut atiba šante, ene manuša nao ikšit itaras samapun.

This our friend Bassus is doing; and he looks at his own end with a courage and a face that you would think too calm if a man looked so at another's end.

Ka noče karu, Lusilija, ja hapat dirge abjasan šikšet: šanto boket, kuna kšana, ja ne šake palajet, gamat.

This is a great deed, Lucilius, which needs long practice to learn: to go calmly when the hour that cannot be escaped comes.

Itare martus prakarasa darat antar sasal kinči ašansin: roga samapat; agna nirudte; maušante damasa stahapit rakše nasan, jasan sasa onahit niščito mardet; ioma kšipit upari kulal bina kšatil nasan, jasan sa grahit, saha same balal, saha jal sa nasan karšit adas; judatara nibartapit sas kadagan apa sas hamitras kantan.

Other kinds of death hold in them some hope: a disease ends; a fire is stopped; falling houses have set down safe those whom they seemed sure to crush; the sea has thrown onto the shore without harm those whom it had taken, with the same force with which it drew them under; the soldier has drawn back his sword from his enemy's throat.

Kintu nasam, jasan purani nihat prati martun, ne buhat hakua ašanset; kebala purani ne dahat bilambun. Hakua samapu, niščito, ne alapjare pidante; kintu hakua ne dirgjare.

But those whom old age leads to death have nothing to hope for; only old age gives no delay. No end, certainly, is less painful; but none is longer.

Masas mitra Basa mam onahit, jat sa bokat prati sabas nije kosan, kalpat sabas šariran prati kosan ča basat prajah, jao ene sa basit pašat sabas martul, ča kšamat saha prane šantil sas duhakin apa sas nije bokun.

Our friend Bassus seemed to me to be going to his own funeral, laying out his own body for burial, and living almost as if he had lived on after his death, and bearing with wise calm his grief at his own leaving.

Če sa mučo šačat apa martun, jujanto šradahapet masan, jat jadi antar ka hobal buhat kinči pida ba bihi, na marantes manušas doša, ne martus saba; ča jat antar na kšanal ne buhat bahjare katini, jao pašat nal.

For he talks freely about death, trying to persuade us that if there is any pain or fear in this thing, it is the fault of the dying man, not of death itself; and that at that moment there is no more hardship than after it.

“Ča same batule,” sa jogapat, “bihet nan, kua ne šoput, jao bihet nan, kua manuša ne bedut, jadi na šopat.” Ba ku ekatara manat šake, jat na, kua grahat bedin, šakat saba buhet bedte?

“And it is just as mad,” he adds, “to fear what will not happen as to fear what one will not feel if it does happen.” Or does anyone think it possible that what takes away feeling can itself be felt?

“Tasmat,” šačat Basa, “martu stahat nao dure pari sarbal duhil, jat na pari sarbal duhisas bihil.”

“Therefore,” says Bassus, “death stands so far beyond every evil that it is beyond every fear of evils.”

Ma sunat, jat sarba ka bahe sopasan šačte ča hapat bahe sopasan buhet punar šačte; kintu ne kuna ma nasan ošit, ka mantusa buhit mam nao bale, ne kuna ma nasan sotamit apa manušasas oštasan, jasa buhit rakše dure apa bihin apa hobasan, jasan sasa šačit hasarhante bihet.

I know that all this has been said many times and must be said again many times; but neither when I read them were these counsels so strong for me, nor when I heard them from the lips of people who were safely far from the fear of the things that they said did not deserve fear.

Kintu ka purane manuša buhit mam nanmore bare, kuna sa šačit apa martun ča martu buhit antike.

But this old man had the greatest weight with me when he talked about death and death was near.

Če ma hapat tam šačet, kua ma saba manat: ma manat, jat manuša šurjare antar kšanal, kuna martu gamat, jao kuna sa gamat antike prati martun.

For I must tell you what I myself think: I think that a man is braver at the moment when death comes than when he is coming near to death.

Če martu, kuna na antike stahat, dahat api hašikšte manušasam šurin ne jujet palajet apa nan, kua ne šake palajet.

For death, when it stands near, gives even untrained people the courage not to try to flee from what cannot be fled.

Nao judatara, ja antar sarbal judul buhit kubahe bihante, dahat sabas kantan sabas hamitram ča nihat čalanten kadagan prati basis stanan.

So the fighter, who throughout the fight has been however fearful, gives his throat to his opponent and leads the wavering sword to the place of life.

Kintu samapu, ja antike ča ja hapat gamet, parkat stiren atmas šurin; ka birale hoba, ča hakutara sabel prane manušan ne šakat nan drešapet.

But an end that is near and that must come asks for a steady courage of soul; this is a rare thing, and nobody but the wise man can show it.

Tasmat ma sotamit Basan saha nanmore gambire ramil; sa dahit sabas sotaplikan apa martun ča drešapit, kue hoba na, kuna na ikšte, jao ene, antikjaro.

So I listened to Bassus with the deepest pleasure; he was giving his vote about death and showing what sort of thing it is when it is looked at, as it were, more closely.

Ma manat, jat ta bahjaro šradahut manušam, ča sa buhut tam barjare, ene sa nibartit prati basin ča šačit apa sabas bedun, jat antar martul ne buhat duhi; ča nao, apa martus gamun, nasa tam nanmoro šačut, kue hašantin na barat, jasa stahit antar sas patal, jasa drešit nan gamanten ča nan banadit.

I think that you would trust a man more, and he would have more weight with you, if he came back to life and said from his experience that there is no evil in death; and so, about the coming of death, those will tell you best what unrest it brings who have stood in its road, who have seen it coming and have welcomed it.

Basa šakat buhet stahapte antar ka manušasal; ča sa ne ušit masan kapatet. Sa šačat, jat same mude bihet martun, jao bihet puranin; če martu uahat puranin šudo jao purani uahat jubanin.

Bassus may be counted among these men; and he did not want to deceive us. He says that it is as foolish to fear death as to fear old age; for death follows old age exactly as old age follows youth.

Ja ne ušat maret, ne šakit ušet baset. Če basi masam dahte saha samatil, jat masa marut; prati ka lakšjan masas pata nihat.

He who does not want to die cannot have wanted to live. For life is given to us on the condition that we shall die; to this goal our road leads.

Tasmat kuo mude bihet nan, če manušasa kebala pratikšat nan, kua niščite, kintu bihat kebala nan, kua haniščite!

Therefore how foolish it is to fear it, since people only wait for what is sure, but fear only what is unsure!

Martum sas niščite nijama — same ča hapalajante. Kutara šakat nindet, kuna sa rajte apa samatisan, jasa darat sarbatara? Če darmas nanmore baga sami.

Death has its fixed rule — equal and not to be escaped. Who can complain when he is ruled by terms that hold everyone? For the greatest part of justice is equality.

Kintu aduna atiba bahe šačet prati Prakritis karjan; če sa ušat, jat masas darmasa buhut same sas nijesan; sa kebala bolat nan, kua sa bandit, ča punar bandat nan, kua sa bolit.

But it is too much now to speak for Nature's case; for she wants our laws to be the same as her own; she only unties what she has tied, and ties again what she has untied.

Ča api, jadi kinči manušam buhat bagja, jat purani san mando mučat — ne kšano karšte apa basin, kintu nihte apa nan alapo pašat alapal —, o, sato sa hapat dahet danun sarbe debasam, če, pašat jada sa purnapte, sa buhat nihte prati bišramin, ja nijamte manušasam, prati bišramin, ja šrante manušasam ručat.

And besides, if it falls to some man's lot that old age lets him go gently — not suddenly torn from life, but led out of it little by little —, oh, truly he should thank all the gods, because, after he has been filled, he is led to a rest that is set for mankind, a rest that pleases the tired.

Ta šakat drešet kinči manušasan, jasa ušat martun bahjaro, jao itarasa abjasat parket basin.

You can see some people who want death more than others are used to asking for life.

Ča ma ne sunat, kutara masam bahjaren šurin dahat — nasa, jasa krandat martun, ba nasa, jasa san mitrat harše ča šante —, če eke stiti kadači gamat apa batulin ča kšane krodin, dube šanti, ja gamat apa stire nirnajin.

And I do not know who gives us more courage — those who call for death, or those who meet it glad and calm —, for the first state sometimes comes from madness and sudden anger, the second is the calm that comes from a firm judgment.

Purbe manušasa gamit martun mitret antar krodil; kintu kuna martu gamat manušan mitret, hakutara nan ne banadat harše, sabel manušan, ja dirge ueša purbe saban sidapit prati martun.

Before now people have gone to meet death in anger; but when death comes to meet a man, nobody welcomes it gladly except the man who long before has made himself ready for death.

Ma satšačat, tasmat, jat ma bišit ka prijan mitran bahjaro bahe karanasal, kintu saha artal sunet, jadi ma san bindut nitjo samen, ča jadi sas manis bala mešak hrasat saha sas šariras balasal.

I admit, therefore, that I have visited this dear friend more often on many pretexts, but with the purpose of learning whether I would find him always the same, and whether the strength of his mind was perhaps shrinking with the strengths of his body.

Kintu na bardit, jao ratataras harši abjasat drešapet saban spaštjaro, kuna sa upari sapte bartul ča antike prati labun.

But it was growing, as the joy of the chariot driver is used to showing itself more clearly when he is on the seventh round and near the prize.

Sato sa bahe sopasan šačit, anusara Epikuras mantusas: “Ma ašansat, eko apa sarban, jat ne buhat pida antar kšanal, kuna manuša nipat sabas antime nipun; kintu jadi buhat, manuša bindut kinči šantin antar sas hrasil saba. Če hakua noče pida ne čohat dirgo.

Indeed he often said, according to the counsels of Epicurus: “I hope, first of all, that there is no pain at the moment when a man breathes his last breath; but if there is, one will find some comfort in its very shortness. For no great pain lasts long.

Ča niščito manuša bindut šantin antar na kšanal, kuna atma ča šarira bidarte apa parasparan, api jadi ka saha nanmore teme pidal gamat, antar manal, jat pašat ka pidal sa ne šakat eba bedet pidan.

And certainly a man will find comfort at the moment when soul and body are torn from each other, even if this comes with the sharpest pain, in the thought that after this pain he can no longer feel pain.

Kintu ma niščite, jat purane manušas atma upari sas oštasal saba, ča jat kebala alape bala hapat, jat nan mučet apa šariran.

But I am sure that an old man's soul is on his very lips, and that only a little force is needed to free it from the body.

Agna, ja grahit drabjan, ja nan pušat, hapat udaran, jat sa nirudte, ba kadači damas saba binašun; kintu agna, jam ne buhat pušante drabja, marat saba.”

A fire that has seized a substance that feeds it needs water to be stopped, or sometimes the destruction of the house itself; but the fire that has no feeding substance dies by itself.”

Ma harše sotamet ka šačasan, prije Lusilija — ne jao nabe mam, kintu jao nihante man prak sate hobal.

I am glad to hear these words, dear Lucilius — not as new to me, but as leading me before a real thing.

Ča kua tada? Ku ma ne drešit bahe manušasan, jasa bidit basis tantan? Ma sato drešit tadriše manušasan; kintu nasa mam barjare, jasa gamat prati martun bina basis hamejul, anujanto martun bišet, jao ene, ne karšanto nan prati saban.

And what then? Have I not seen many people break the thread of life? I have indeed seen such people; but those have more weight with me who come to death without hatred of life, letting death come in, as it were, not pulling it towards them.

Basa abjasit šačet: “Masas došas karanat masa bedat ka pidan, če masa palajat apa marun kebala, kuna masa šradahat, jat masas samapu antike.”

Bassus used to say: “It is because of our fault that we feel this torment, because we flee from dying only when we believe that our end is near.”

Kintu kutara ne antike prati martun? Na masam sidte sarbe stanasal ča sarbe uešasal.

But who is not near death? It is ready for us in all places and at all times.

“Manaj masa,” sa šačit, “kuna kinči martus upaja onahat antike, kubahe antikjare itare marus prakarasa, jasan masa ne bihat.”

“Let us think,” he said, “when some means of death seems near, how much nearer are other kinds of dying that we do not fear.”

Hamitra bihapat manušan saha martul, kintu kukšas roga gamat purbo ka marus prakaran. Ča jadi masa ušat saudano šodet masas bihis bibine karanasan, masa bindut, jat kinči buhat, ča itarasa kebala onahat buhet.

An enemy threatens a man with death, but a sickness of the stomach comes before this kind of dying. And if we are willing to examine carefully the different causes of our fear, we will find that some exist and others only seem to be.

Masa ne bihat martun; masa bihat martus manan. Če martu saba nitjo same dure apa masan; tasmat, jadi na hapat buhet bihte, na hapat buhet bihte nitjo. Če kue masas basis ueša muče apa martun?

We do not fear death; we fear the thought of death. For death itself is always the same distance from us; therefore, if it is to be feared at all, it is to be feared always. For what time of our life is free from death?

Kintu kua ma sato hapat bihet, ka: jat ta hamejut ka dirgen likan bahjaro apa martun saban; tasmat ma nirudut. Kintu ta nitjo manaj apa martun, jat ta san hanitjo ne bihut.

But what I truly ought to fear is this: that you will hate this long letter more than death itself; so I will stop. But do you always think about death, so that you may never fear it.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Aduna ma pratisunat mas Lusilijan! Sa arabat drešapet čitan, ja sa pratinit. Uahaj čalun, ja tan prerit boket prati sarban, kua nanmore, mardanto adas padasal nan, kua manušadina stabat.

Now I recognise my Lucilius! He is beginning to show the character that he promised. Follow the impulse that urged you to go towards all that is best, trampling under your feet what the crowd praises.

Ma ne ušat, jat ta buhut nočjare ba nanjare, jao ta jojanit; če antar tas stitil kebala mulasa eba grahit noče stanan; samapaj kebala sarban, kua ta stahapit, ča grahaj antar hastal jojanasan, jasa buhit antar tas manil.

I do not want you to be greater or better than you planned; for in your case the foundations alone have already taken a great space; only finish all that you have laid out, and take in hand the plans that were in your mind.

Hrasjaro, ta buhut prane manuša, jadi ta štamut tas karnasan; ča ne alam nasan štamet saha alamedal; tam hapat katinjare štamamika apa nan, jan, jao manušasa šačat, Odiseja jujit prati sabas mitrasan.

In short, you will be a wise man if you shut your ears; and it is not enough to shut them with wax; you need a harder stopper than the one that, as people say, Odysseus used for his companions.

Gita, jan sa bihit, karšante buhit, kintu ne gamit apa sarbe dišasan; kintu gita, jan ta hapat bihet, šabdat pari tal ne apa eka tuhan, kintu apa sarbe bubanas dišasan.

The song that he feared was alluring, but did not come from every side; but the song that you must fear sounds around you not from one headland, but from all directions of the world.

Tasmat jahaj pari ne eka stanan, jan ta ne šradahat sas kapatante ramisas karanat, kintu pari sarbe puran.

So sail past not one place that you do not trust because of its deceiving pleasures, but past every city.

Buhaj hasotamante prati nasan, jasa tan nanmoro mejat; sasa prartat duhe hobasan saha nane artal. Ča, jadi ta ušat buhet harše, prartaj debasan, jat hakua apa sasas prije ušisan prati tan ne šoput.

Be deaf to those who love you most; they pray for bad things with good intent. And, if you want to be happy, beg the gods that none of their fond wishes for you will happen.

Kua sasa ušat upari tal sančet, ne sate nane hobasa; buhat kebala eka nani, harše basis karana ča balapu — šradahi apa saban.

What they want to heap on you are not truly good things; there is only one good, the cause and the support of a happy life — trust in oneself.

Kintu ka ne šake prapet, jadi manuša ne šikšit hagaurabet šraman ča rehet nan antar hobasal, jasa ne nane ne duhe. Če hašake, jat eka hoba buhut duhe eka uešal ča nane itaral, kadači lage ča kšamante, kadači bihis karana.

But this cannot be reached unless one has learned to despise labour and to count it among the things that are neither good nor bad. For it is impossible that one thing should be bad at one time and good at another, sometimes light and bearable, sometimes a cause of fear.

Šrama ne nani. Tada kua nani? Ma šačat: šramas hagaurabu. Tasmat ma nindut manušasan, jasa šramat bina artal.

Labour is not a good. Then what is a good? I say: the despising of labour. Therefore I would blame people who labour without purpose.

Kintu kuna, itare pakšal, manuša judat prati hobasan, jasa arhat gauraban, jao bahjaro sa saban dahat ča alapjaro saban anujat buhet jihte ba nirudet, ma stabut sas karun ča krandut sam prerante šačasan: “Ka bahil ta nanjare! Tounaj, nipaj nabe nipun, ča aruhaj upari ka tuhal, jadi šake, eka čalul!”

But when, on the other hand, a man struggles towards things that deserve honour, the more he gives himself and the less he lets himself be beaten or stop, I will praise his deed and shout encouraging words to him: “By so much you are better! Rise, breathe a new breath, and climb over this hill, if possible, in one rush!”

Šrama noče manisas uma. Tasmat ne buhat karana, jat ta, anusara tas janatarasas purane pratinus, sotaput, kue bagja tam maušut, ba kuan ta prartut; ča api laje manušam, ja eba bokit pari sarbe nanmore gaurabasan, adunapi debasan prartet.

Labour is the food of great minds. So there is no reason why you, according to the old vow of your parents, should choose what fortune will fall to you or what you will pray for; and besides, it is shameful for a man who has already gone through all the highest honours still to beg the gods.

Kusa hapat pratinusa? Karaj saban harše saha tas nije šramal; ta šakat nan karet, jadi ta eka sopal budat, jat kua mišarte saha gunal, na nane, ča kua bandte saha došal, na duhe.

What need is there of vows? Make yourself happy by your own labour; you can do it if you once understand that whatever is mixed with virtue is good, and whatever is bound to vice is bad.

Jao hakua ne nakšat, jadi antar sal ne mišarte uena, ča hakua ne kame, jadi antar sal ne buhat tami ba sa ne karšat prati saban kinči tamin, ča jao hakua ne tape bina agnas upkarul, ča hakua ne šite bina bajal, nao gunas ča došas sangi karat hobasan gauraba arhten ba lajen.

Just as nothing shines if no light is mixed in it, and nothing is black unless there is darkness in it or it draws to itself some darkness, and as nothing is hot without the help of fire, and nothing cold without air, so the company of virtue and vice makes things worthy of honour or shameful.

Kua tada nani? Hobasas suni. Kua duhi? Hobasas hasuni.

What then is good? The knowledge of things. What is evil? The not-knowing of things.

Tas prane manuša, ja api kalatara, nišidut ba sotaput sarbe sopal, jao kšana parkat; kintu sa ne bihat nan, kua sa nišidat, ča ne bismajat apa nan, kua sa sotapat, jadi kebala sam bale ča hajihante atma.

Your wise man, who is also a craftsman, will refuse or choose in each case as the moment asks; but he does not fear what he refuses, nor wonder at what he chooses, if only he has a strong and unconquerable soul.

Ma nišidat tan maušet ba namet. Ne alam, jadi ta ne palajat apa šraman; parkaj nan.

I forbid you to fall or to bend. It is not enough if you do not flee from labour; ask for it.

“Kintu,” ta šačat, “ku kuje ča hapte šrama, ča šrama, ja gamit apa laje karanasan, ne duhe šramas prakara?”

“But,” you say, “is not small and needless labour, and labour that came from shameful causes, a bad kind of labour?”

Ne; ne bahjaro, jao na, ja bjajte upari jujusal, jasa arhat gauraban, če same guni, ja kšamat šraman ča jagarapat saban prati karun, ja katine ča aruhante, atmas; atma šačat: “Kusa ta šopat alase? Narasas karja ne bihet sabedan.”

No; no more than the labour spent on attempts that deserve honour, for the same quality that bears labour and wakes itself to work that is hard and uphill belongs to the spirit; the spirit says: “Why do you grow lazy? It is not a man's part to fear sweat.”

Ča api, jat guna buhut purne, hapat same čita ča basis jojana, ja same saha sabal sarbatra; ča ka ne šake prapet bina hobasas sunil ča bina kalal, ja masan šakapat budet manušasas hobasan ča debasas hobasan. Ka nanmore nani.

And besides, so that virtue may be perfect, there must be an even character and a plan of life that is the same with itself everywhere; and this cannot be reached without the knowledge of things and without the art that enables us to understand human things and divine things. This is the greatest good.

Jadi ta grahat ka nanin, ta arabat buhet debasas sangatara, ne sasas prartatara.

If you take hold of this good, you begin to be the companion of the gods, not their beggar.

“Kintu kuo,” ta parkat, “manuša prapat ka lakšjan?” Ta ne hapat jioret Peninas ba Grajas tuhasan, ba boket pari Kandabijas rikte kahan, ba stahet prak Sirtasal, ba Skilal, ba Haribdal, jadjapi ta bokit pari sarbe ka stanasan prati kuje adikataras stanas labun; jatara, prati jan prakriti tan sidapit, rakše ča suke.

“But how,” you ask, “does one reach this goal?” You need not cross the Pennine or Graian mountains, or go across the empty land of Candavia, or stand before the Syrtes, or Scylla, or Charybdis, although you have gone through all these places for the reward of a small officer's post; the journey for which nature has prepared you is safe and pleasant.

Sa tam dahit tadriše prabartasan, jat ta šakat, jadi ta ne kapatat sasan, tounet same Debam.

She has given you such gifts that you can, if you do not betray them, rise equal to God.

Kintu tas hata tan ne stahaput same Debam; če Debam ne buhat nidi. Tas čibara saha rohite simal ka ne karut; če Deba ne paridat čibaran; ne tas kirti, ne saba drešapu, ne tas ranas sunu sarbatra antar bubanal; če hakutara ne sunat Deban; bahe san api hagaurabat ča ne duhakat apa nan.

But your money will not set you equal to God; for God has no property. Your garment with the red edge will not do this; for God does not wear clothes; nor will your fame, nor a showing of yourself, nor the knowledge of your name everywhere in the world; for nobody knows God; many even despise him and do not suffer for it.

Krihadasasas sanga, ja barat tas sadbanan pari puras patasan ča antar bahire stanasal, tam ne upkarut; če ka Deba, apa jan ma šačat, jadjapi nanmore uče ča nanmore bale apa sarbe basatarasan, barat sarban upari sabas nije ansasal. Ne sudari ne bala šakat tan karet harše, če hakua apa ka gunasan ne šakat stahet prak puranil.

The crowd of slaves that carries your chair through the city's streets and in foreign places will not help you; for this God of whom I speak, though the highest and strongest of all beings, carries everything on his own shoulders. Neither beauty nor strength can make you happy, for none of these qualities can stand against old age.

Kua masa hapat išet, tada na, kua ne bokat sarbe aharal bahjaro adas kinči balas adikal, ja ne šake birudet. Ča kua ka? Na atma — kintu atma, ja sarale, nane ča noče.

What we must seek, then, is that which does not go each day more under the authority of some power that cannot be opposed. And what is this? It is the soul — but the soul that is upright, good and great.

Kuo ta šakut ranet tadriše atman itaro, jao deba, ja basat jao atita antar manušas šariral? Tadriše atma šakat maušet antar Romas ašbataral same nano jao antar mučte krihadasas putaral ba antar krihadasal.

How else could you call such a soul than a god who lives as a guest in a human body? Such a soul may come down into a Roman knight just as well as into the son of a freed slave or into a slave.

Če kua Romas ašbatara, ba mučte krihadasas putara, ba krihadasa? Kebala ranasa, janate apa garbin ba apa hasamin. Manuša šakat kurdet prati debubanan api apa nanmore hadje puras bagan. Kebala tounaj

For what is a Roman knight, or the son of a freed slave, or a slave? Only names, born of pride or of injustice. One may leap to heaven even from the poorest part of the city. Only rise

ča rupapaj saban, jat ta buhut sadriše tas Debam.

and shape yourself so that you may be like your God.

Ka rupapu ne buhut karte antar hiranal ba rajatal; bimba, ja hapat buhet sadriše Debam, ne šakat buhet karte apa ka drabjan; smaraj, jat debasa, kuna sasa buhit daje manušasam, buhit rupapte apa kahan.

This shaping will not be done in gold or silver; an image that must be like God cannot be made of these materials; remember that the gods, when they were kind to men, were shaped from earth.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma parkit apa tan ča parkit sarban, ja gamat apa tas dešas bagan, kua ta karat, kubana ta bjajat tas uešan ča saha kutaral.

I have been asking about you, and asking everyone who comes from your part of the country what you are doing, where you are spending your time and with whom.

Ta ne šakat man kapatet; če ma saha tal. Basaj šudo, jao ene ma niščito labut sandešan apa tas karusan, ne, jao ene ma niščito nasan drešut.

You cannot deceive me; for I am with you. Live exactly as if I would surely get news of your deeds, no, as if I would surely see them.

Ča jadi ta bismajat, kua mam nanmoro ručat, kua ma sotamat apa tan, na ka, jat ma sotamat hakuan ne — jat bahjare apa nasan, jasan ma parkat, ne sunat, kua ta karat.

And if you wonder what pleases me most of what I hear about you, it is this, that I hear nothing — that most of those whom I ask do not know what you are doing.

Ka balapante abjasa: ne baset saha manušasal, jasas čita ča lakšjasa bibine.

This is a healthy practice: not to live with people whose character and goals are different.

Ča ma sato niščite, jat ta ne šakat buhet bakrapte, jat ta čohut antar tas artal, api jadi manušadina pari tal stahut ča jujut tan bagapet.

And I am indeed sure that you cannot be bent, that you will stay in your purpose, even if the crowd stands around you and tries to distract you.

Kua tada antar mas manil? Ma ne bihat, jat sasa tan bartaput; kintu ma bihat, jat sasa nirudut tas purbabokun.

What then is on my mind? I do not fear that they will change you; but I fear that they will hinder your progress.

Ča bahe duhi karte api apa eka manušan, ja tan darat pašat tal, nanmoro če basi nao hrase; ča masa nan karat api hrasjaren masas hastiril, nitjo nabo arabanto basin, aduna eko ča sapadi itaro.

And much harm is done even by one who holds you back, above all because life is so short; and we make it still shorter by our unsteadiness, always beginning life anew, now one way and at once another.

Masa bidat basin antar kuje bagasal ča bjajat nan.

We break life into small pieces and waste it.

Tasmat čepaj purbo, nanmore prije Lusilija, ča manaj, kubahe ta šigrapit tas gatin, ene hamitra buhit pašat tal, ba ene ta sanšajit, jat ašbatarasa gamat ča mardat tas kramasan, kuitman ta palajat.

So hurry forward, dearest Lucilius, and think how much you would quicken your pace if an enemy were behind you, or if you suspected that horsemen were coming and pressing on your steps while you fled.

Ka sate; hamitra sato mardat tan; tasmat ta hapat šigrapet tas gatin, palajet ča prapet rakše stanan, nitjo smaranto, kuo noče hoba purnapet tas basin, kuitman martu ne gamit, ča tada šanto pratikšet tas uešas šešan, parkanto hakuan sabam, če tam harše basi; če tadriše basi ne šopat haršjare, če na dirgjare.

It is true; the enemy is indeed pressing you; so you must quicken your pace, flee and reach a safe place, always remembering what a great thing it is to fill out your life before death comes, and then to wait calmly for the rest of your time, asking nothing for yourself, because you have a happy life; for such a life does not become happier because it is longer.

O, kuna ta drešut uešan, kuna ta sunut, jat ueša tam hakuan ne artat, kuna ta buhut šante ča stire, bina čintal apa praharan, če ta purno ramat tas basin?

O, when will you see the time when you know that time means nothing to you, when you will be calm and steady, without care for tomorrow, because you are enjoying your life to the full?

Ku ta ušat sunet, kua karat manušasan lobe prati gamantuešan? Na ka: hakutara adunapi ne bindit saban.

Do you want to know what makes people greedy for the future? It is this: nobody has yet found himself.

Tas janatarasa, niščito, parkit tam itare ašisasan; kintu ma saba nanjaro prartat, jat ta hagaurabut sarbe ka hobasan, jasan tas janatarasa ušit tam bahe.

Your parents, of course, asked other blessings for you; but I myself pray rather that you may despise all these things that your parents wished you in plenty.

Sasas prartusa čurat apa bahe itare manušasan, kebala jat ta šopet adje. Kua sasa tam dahat, na hapat buhet grahte apa kinči itaran.

Their prayers rob many other people, only so that you may become rich. Whatever they give you must be taken from someone else.

Ma prartat, jat ta labut tadriše rajin upari sabal, jat tas mani, aduna kampte apa skalante manasan, antimo bišramut ča buhut stire, jat sa buhut suke saha sabal ča, prapto budin apa nan, kue hobasa sato nane — ča sasa masas, sapadi kuna masam ka suni —, jat sam ne buhut hapi apa jogapte barašasan.

I pray that you may get such rule over yourself, that your mind, now shaken by wandering thoughts, may at last rest and be steady, that it may be content with itself and, having reached an understanding of what things are truly good — and they are ours as soon as we have this knowledge —, that it may have no need of added years.

Sa antimo bokit pari sarbe hapusan — sa labit sabas gauraba arhten mučin ča muče —, ja adunapi basat, pašat jada sas basi samapte.

He has at last gone beyond all needs — he has won his freedom worthy of honour and is free — who still lives after his life has been completed.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta ušat, jat ma samaput api ka likasan, jao ma samapit mas purbe likasan, saha kinči šačasal, grahte apa masas sangas netarasan.

You want me to end these letters too, as I ended my earlier letters, with some sayings taken from the leaders of our school.

Kintu sasa ne čintit apa sotapte bagasan; sasas karus sarba baju purne balas.

But they did not care for chosen pieces; the whole weaving of their work is full of strength.

Ta sunat, jat ne buhat sami, kuna kinči hobasa drešte tounat upari itarasal. Eka šena ne bismajante, jadi sarba arana tounat prati same učin.

You know that there is no evenness when some things rise conspicuously above others. One tree is not remarkable if the whole forest rises to the same height.

Kabasa purne tadriše šačasal, ča itihasa api. Ka karanat ma ne ušat, jat ta manut, jat ka šačasa Epikuras; sasa sarbas ča nanmoro masas.

Poems are full of such sayings, and history too. For this reason I do not want you to think that these sayings are Epicurus's; they belong to all, and most of all to us.

Kintu sasa bahjaro drešte antar Epikural, če sasa onahat biralo ča kuna ta sasan ne purbamanat, ča če bismajante, jat šure šačasa kadači gamat apa manušan, ja abjasit buhet mirde. Če ka bahjare manušasa šačat.

But they are more noticeable in Epicurus, because they appear rarely and when you do not expect them, and because it is surprising that brave words should ever come from a man who made a habit of being soft. For that is what most people say.

Kintu, jao ma manat, Epikura sato šure manuša, api jadi sa paridit dirge čibaras hastasan. Šuri, bala ča sidapu prati judun bindte antar Persijas manušasal same nano, jao antar manušasal, jasa bandit sasas čibarasan uče.

But, as I think, Epicurus is truly a brave man, even if he wore long sleeves. Courage, strength and readiness for battle are found among the Persians as well as among men who have tied their clothes up high.

Tasmat ta ne hapat parket apa man bagasan ča šačasan; tadriše manasa, jasan manuša šakat grahet kabana ča nabana antar itare pranipandasas karusal, bokat pari sarbe masas likasas šariran.

Therefore you need not ask me for pieces and sayings; thoughts of the kind that one may take here and there in the works of other philosophers run through the whole body of our writings.

Tasmat masam ne buhat “gabakšas hobasa”, ča masa ne kapatat krihataran nao, jat, jadi sa bišat antar masas bikrihabanal, sa ne bindut hakuan sabel nan, kua drešapte antar gabakšal. Masa anujat krihatarasan saban grahet sasas drešapusan, kubana sasam ručat.

So we have no “window goods”, and we do not deceive the buyer so that, if he enters our shop, he finds nothing except what is shown in the window. We let the buyers take their samples from wherever they please.

Manaj, jat masa ušit bagapet sarbe eka šačan apa sarbas nidan; kutaram masa sasan dahut? Senonam, Kleantam, Krisipam, Panetijam, ba Posidonijam?

Suppose we wanted to separate each single saying from the common treasure; to whom shall we give them? To Zeno, Cleanthes, Chrysippus, Panaetius or Posidonius?

Masa, Stoas pranipandasa, ne krure rajas prajasa: sarbatara apa masan parkat sabas nije mučin.

We Stoics are not subjects of a cruel king: each of us claims his own freedom.

Antar sasal, itare pakšal, kua Hermarka ba Metrodora šačat, dahte eka mulam. Antar na sangal sarba, kua kutarapi šačat, šačte adas eka manušas netaril ča adešante adikal.

Among them, on the other side, whatever Hermarchus or Metrodorus says is given to one source. In that group everything that anyone says is said under the leadership and commanding authority of one man.

Masa ne šakat, ma šačat, kuo masa jujat, sotapet kinči apa hobasas sangan, ja nao noče ča jas hobasa same nane.

We cannot, I say, however we try, choose anything from so great a crowd of things that are equally good.

Kebala hadje manuša rehat sabas abasan.

Only the poor man counts his sheep.

Ka karanat nirudaj ašanset, jat ta šakat grahet noče manušasas pranin apa hrasapte likasan. Ikšaj antar sasas pranil jao sarbal; šikšaj nan jao sarban.

For this reason stop hoping that you can take the wisdom of great men from shortened writings. Look into their wisdom as a whole; study it as a whole.

Sasa šramat upari jojanal ča bajat, rekan pašat rekal, nanmore karun, apa jan hakua ne šakat buhet grahte bina sarbas kšatil.

They are working at a plan and weaving, line after line, a masterpiece from which nothing can be taken without harm to the whole.

Šodaj eka bagasan, jadi tam ručat, jadi kebala ta šodat nasan jao manušas saba bagasan. Ne na gena sudare, jas gulpa ba hasta stabte, kintu na, jas sarba rupa karat tan bismaret stabet sas eka gunasan.

Examine the single parts, if you like, provided you examine them as parts of the man himself. She is not a beautiful woman whose ankle or arm is praised, but she whose whole form makes you forget to praise her single qualities.

Kintu jadi ta parkat, ma ne buhut lobe saha tal, kintu daje; če ka bagasas ati noče manušadina; sasa kšipte sarbatra — sasa ne hapat buhet sančte, kintu kebala činte.

But if you ask, I will not be greedy with you, but generous; for there is a very great crowd of these passages; they are thrown about everywhere — they do not need to be gathered, but only picked up.

Sasa ne maušat kadači; sasa nitjo saritat. Sasa ne bidte ča antike bandte.

They do not drip now and then; they flow always. They are unbroken and closely bound.

Niščito sasa bahe upkarut nasam, jasa adunapi nabe ča prartat bahiro debdamal; če eka mantusa suko bišat, kuna sasa simapte ča stahapte jao kabas reka.

Doubtless they would help much those who are still new and pray outside the temple; for single counsels go in more easily when they are bounded and set off like a line of a poem.

Ka karanat masa dahat šerasam šačun, ba nan, kua Gresijas manušasa ranat Krijan, šikšet apa hardan; tadriše hoban jubane mani šakat grahet, ja adunapi ne šakat bahjaren daret.

That is why we give children a saying, or what the Greeks call Chria, to learn by heart; such a thing the young mind can take in, which cannot yet hold more.

Kintu manušam, jas purbabokun niščite, laje dabet pašat sotapte bagasal ča balapet sabas habalin saha šačasal, jasa nanmore sunte ča nanmore hrase, ča namet upari sabas smaril; ueša sam namet upari sabal.

But for a man whose progress is sure it is shameful to run after chosen pieces and to prop his weakness with the best known and the shortest sayings and to lean on his memory; it is time for him to lean on himself.

Sa hapat karet tadriše mantusan, ne smaret nasan. Če laje api purane manušam, ba manušam, ja eba drešit puranin, buhet sunu kebala apa likas čomilan.

He should make such counsels, not memorise them. For it is shameful even for an old man, or a man who has already seen old age, to have knowledge only from a note-book.

“Ka šačit Senona.” Kintu kua ta saba šačit? “Ka Kleantas mana.” Kintu kua tas nije mana?

“This is what Zeno said.” But what have you yourself said? “This is the opinion of Cleanthes.” But what is your own opinion?

Kuo dirgo ta bokut adas itaras adešusal? Grahaj adešan ča šačaj kinči šačan, jan agame kulasa smarut. Dahaj kinči apa tas nije nidan.

How long will you march under another's orders? Take command and speak some word that later generations will remember. Give something from your own treasure.

Ka karanat ma manat, jat ne buhat hakua noče antar sarbe tadriše manušasal, jasa hanitjo ne karat hakuan saba, kintu nitjo guhat antar itarasas haibesal, natanto šačabadatarasas karjan, hanitjo ne daršanto eka sopal karet nan, kua sasa nao dirgo šikšit.

For this reason I think that there is nothing great in all such men as these, who never make anything themselves, but always hide in the shadow of others, playing the part of translators, never daring once to do what they have learned so long.

Sasa abjasit sasas smarin upari itare manušasas drabjal. Kintu eka hoba smaret, itare sunet.

They have exercised their memory on other men's material. But it is one thing to remember, another to know.

Smaru kebala nas rakšu, kua dahte smarim; kintu sunu artat karet sarban tas nije; na artat ne namet upari pratilikal ča ne nitjo ikšet punar prati guran.

Remembering is only keeping something given to the memory; but knowing means making everything your own; it means not leaning on the copy and not always looking back at the teacher.

“Nao šačit Senona, nao šačit Kleanta, sato!” Buhaj bibini antara tal ča tas čomal! Kuo dirgo ta buhut šikšatara? Aduna buhaj api gura!

“Thus said Zeno, thus said Cleanthes, indeed!” Let there be a difference between you and your book! How long will you be a learner? From now on be a teacher too!

“Kintu kusa,” parkat ekatara, “ma hapat sotamet šikšusan apa nan, kua ma šakat ošet?” “Basante smeha,” utarat itare, “noče upkaru.” Mešak, kintu ne smeha, ja kebala karat saban itaras šačasas muka ča karat kebala sandešataras karjan.

“But why,” someone asks, “must I listen to lessons on what I can read?” “The living voice,” another answers, “is a great help.” Perhaps, but not the voice that only makes itself the mouth of another's words and does only the work of a reporter.

Manaj api ka hoban. Nasa, jasa hanitjo ne prapit manis mučin, arabat eko uahet netaran antar hobasal, kubana sarbatara netaran tjajit; tada, dubo, sasa san uahat antar hobasal, kubana sati adunapi šodtat.

Think of this thing too. Those who have never reached freedom of mind begin, first, by following the leader in matters where everyone has left the leader; then, second, they follow him in matters where the truth is still being sought.

Kintu sati hanitjo ne buhut bindte, jadi masa čohat suke saha bindusal, jasa eba karte. Ča api, ja uahat itaran, ne kebala bindat hakuan ne, kintu api ne šodat.

But the truth will never be found if we stay content with the findings already made. And besides, he who follows another not only finds nothing but does not even search.

Kua tada? Ku ma ne uahut mas purbatarasas kramasan? Ma sato jujut purane patan, kintu jadi ma bindut patan, ja hrasjare ča šlakšjare boket, ma uonut nabe patan.

What then? Shall I not follow in the steps of those before me? I shall indeed use the old road, but if I find a road that is shorter and smoother to go on, I shall open the new road.

Manušasa, jasa ka bindusan purbo apa masan karit, ne masas suamasa, kintu masas nihatarasa. Sati uonte sarbam; na adunapi ne grahte apa eka manušan. Ča bahe apa san čohat api agame kulasam bindet.

The men who made these findings before us are not our masters, but our guides. Truth lies open to all; it has not yet been taken by one. And much of it remains even for later generations to find.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ma bardat atmal ča kurdat apa haršin ča kšipat apa man mas barašasan, ča mas rakta punar šopat tape, kuna ma budat apa tas karusan ča tas likasan, kubahe dure ta jihit saban; če abjase manušan ta eba dirge ueša purbe tjajit pašat tal.

I grow in spirit and leap for joy and throw off my years, and my blood becomes warm again, whenever I understand from your deeds and your letters how far you have surpassed yourself; for the ordinary man you left behind you long ago.

Jadi kšetaratara harše, kuna sas šena bardat nao, jat na dahat palan, jadi gopa ramat sas abasas sangas bardun, jadi sarbe manuša ikšat sabas šikšataran, jao ene sa drešat antar sal sabas nije purbe jubanin — kua tada ta manat, kue bedisa nasam, jasa šikšapit manin ča rupapit jubanen manan, kuna sasa drešat nan kšano bardten prati purnin?

If the farmer is glad when his tree grows so that it gives fruit, if the shepherd enjoys the growth of his flock, if every man looks at his pupil as if he saw in him his own early youth — what then do you think are the feelings of those who have trained a mind and shaped a young thought, when they see it suddenly grown to fullness?

Ma tan grahat sabam; ta mas hastas karu. Kuna ma drešit tas šakisan, ma stahapit mas hastan upari tal, ma tan prerit, ma jujit prerun ča ne anujit tan boket alaso, kintu nitjo tan jagarapit.

I claim you for myself; you are the work of my hand. When I saw your abilities, I laid my hand on you, I urged you, I used the goad and did not let you go lazily, but always woke you.

Ča aduna ma karat same; kintu aduna ma prerat ekataran, ja antar dabakridal ča ja punar man prerat.

And now I do the same; but now I am urging on one who is in the race and who in turn urges me on.

“Kua tada ta itaro ušat apa man?” ta parkat; “uši adunapi mas.”

“What else do you want of me, then?” you ask; “the will is still mine.”

Nane, uši antar ka hobal prajah sarba, ča ne kebala arda, jao antar šačal: “Arabte karja eba ardo karte.”

Well, the will in this matter is almost everything, and not only the half, as in the saying: “A task begun is already half done.”

Na bahjare apa ardan, če hoba, apa jan masa šačat, nirnajte apa atman. Tasmat nanis bahjare baga uši šopet nane.

It is more than half, for the thing we speak of is decided by the soul. Therefore the greater part of goodness is the will to become good.

Ta sunat, kuan ma artat saha nanal manušal? Ekataran, ja purne, samapte — jan hakua hapu ne šakat karet duhen.

You know what I mean by a good man? Someone who is complete, finished — whom no need can make bad.

Ma drešat tadriše manušan antar tal, jadi kebala ta bokat stiro purbo ča namat prati tas karjan, ča ikšat, jat sarbe tas karusa ča šačasa samatut ča buhut same saha parasparal ča mudarte antar same rupal.

I see such a person in you, if only you go steadily forward and bend to your task, and see that all your deeds and words agree and are the same with each other and stamped in the same form.

Jadi manušas karusa ne samatat, sas atma bakre.

If a man's deeds do not agree, his soul is crooked.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Kuna ma tan nao bale prerat prati tas šikšasan, ma ikšat mas nije labun; ma ušat tas mitrin, ča na ne šakat mam maušet, jadi ta ne bokat purbo, jao ta arabit, antar karjal, saban bardapet.

When I urge you so strongly to your studies, I am looking to my own gain; I want your friendship, and it cannot fall to me unless you go forward, as you have begun, in the task of growing yourself.

Če aduna, jadjapi ta man mejat, ta adunapi ne mas mitra. “Kintu,” ta utarat, “ku ka šačasa bibine artas?” Ne, nanjaro, sasa purno bibine artal.

For now, although you love me, you are not yet my friend. “But,” you answer, “are these words of different meaning?” No, more than that, they are wholly different in meaning.

Mitra tan mejat, niščito; kintu na, ja tan mejat, ne nitjo tas mitra. Tasmat mitri nitjo upkarat, kintu meju kadači api pidapat.

A friend loves you, of course; but the one who loves you is not always your friend. So friendship always helps, but love sometimes even harms.

Jujaj purnapet saban, jadi ne apa itaran karanan, jat ta šikšut, kuo mejet.

Try to make yourself complete, if for no other reason, so that you may learn how to love.

Tasmat čepaj, jat, kuitman ta nao purnapat saban prati mas labun, ta ne šikšut purnin prati itaras labun.

So hurry, so that, while you are making yourself complete for my gain, you do not learn completeness for another's gain.

Sato ma eba labat kinči labun, mananto, jat masa duba buhut eke manas, ča jat kua baga apa mas balan namit puranim, nibartut mam apa tas balan, jadjapi ne ati noče bibini antar masas barašasal.

Indeed I already get some gain by imagining that we two shall be of one mind, and that whatever part of my strength has bowed to old age will come back to me from your strength, although there is no very great difference in our years.

Kintu tada ma ušat harše buhet antar samapte hobal. Masa harše apa nasan, jasan masa mejat, api kuna masa bagapte apa sasan, kintu ka harši lage ča palajante; manušas drešu, sas buhi ča sangi saha sal dahat kinči basante ramin; ka sate, nanmoro jadi manuša drešat ne kebala manušan, jan sa ušat, kintu tadriše manušan, jan sa ušat.

But still I want to be glad in the finished thing. We are glad of those whom we love even when we are separated from them, but this joy is light and fleeting; the sight of a man, his presence and company with him give some living pleasure; this is true, above all if one sees not only the man one wants, but the kind of man one wants.

Tasmat dahaj saban mam jao noče hatis prabartan, ča, jat ta bahjaro jujut, manaj, jat ta saba marante ča jat ma purane.

So give yourself to me as a gift of great price, and, so that you may try harder, think that you yourself are mortal and that I am old.

Čepaj man bindet, kintu čepaj eko saban bindet. Karaj purbabokun, ča purbo apa sarban jujaj buhet same saha sabal.

Hurry to find me, but hurry first to find yourself. Make progress, and before everything try to be the same with yourself.

Ča kuna ta ušat sunet, jadi ta karit kinči, manaj, jadi ta ušat kahara same hobasan, jasan ta ušit pašaharan.

And when you want to know whether you have done anything, think whether you want today the same things that you wanted yesterday.

Ušis bartu drešapat, jat mani upari iomal, bokante prati bibine dišasan, anusara batas patas.

A change of the will shows that the mind is on the sea, going in different directions according to the road of the wind.

Kintu nan, kua stire ča katine, ne skalat apa sas stanan. Ka purno prane manušas harše bagja, ča api, kinči prakaral, nas, ja purbabokat ča kinči patan eba karit.

But what is steady and solid does not wander from its place. This is the happy lot of the wholly wise man, and also, in some way, of him who is making progress and has already made some road.

Kua tada bibini antara ka duba manušasas prakarasal? Eka čalat, niščito, kintu ne bartat sabas stanan; sa kebala kampat upari ča ničo, kubana sa; itare purno ne čalat.

What then is the difference between these two kinds of men? The one moves, to be sure, but does not change its place; it only tosses up and down where it is; the other does not move at all.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Prerapaj tas mitran šure hagaurabet nasan, jasa san nindat, če sa išit nibartus haibesan ča tjajit sabas gaurabasas patan, ča, jadjapi sa šakit prapet bahjaren, nanjaro sotapit šantin, ne sarban, kua itare.

Urge your friend to despise bravely those who blame him because he has sought the shade of withdrawal and has left his road of honours, and, though he could have reached more, has chosen peace, not all the rest.

Sa drešapaj sarbe aharal ka nindatarasam, kubahe prano sa ikšit prati sabas nije labun.

Let him show these blamers every day how wisely he has looked to his own good.

Nasa, jasan manušasa asujat, bokut pari san; kinči buhut kšipte apa judadinas rekasan, ča itarasa maušut.

Those whom people envy will go on past him; some will be thrown out of the army's ranks, and others will fall.

Bagje stiti hašante hoba; na saban pidapat. Na kampapat manin bahe prakarasal, prerto manušasan prati bibine lakšjasan — kinči manušasan prati balan, itarasan prati sukan.

A fortunate condition is a restless thing; it torments itself. It shakes the mind in many ways, urging people on to different goals — some to power, others to luxury.

Kinči manušasan na purnapat batal; itarasan na karat mirde ča purno habale.

Some it fills with wind; others it makes soft and wholly weak.

“Kintu,” manuša utarat, “ka manuša nano barat sabas bagjan.” Am; jao sa barat sabas madiran.

“But,” the answer comes, “this man carries his fortune well.” Yes; just as he carries his wine.

Tasmat ta ne hapat anujet tadriše manušasan tan šradahapet, jat na, ja manušadinal pari bandte, harše; sasa dabat prati san, jao manušadinasa dabat prati udaras kupan, karanto nan maline, kuitman sasa nan riktapat.

So you need not let such people persuade you that he who is surrounded by a crowd is happy; they run to him as crowds run to a pool of water, making it dirty while they empty it.

Kintu ta šačat: “Manušasa ranat masas mitran kridataran ča alasen.” Ta sunat, jat buhat manušasa, jasas šaču bakre, jasa jujat bibine šačasan.

But you say: “People call our friend a player and a lazy man.” You know that there are people whose speech is crooked, who use the opposite words.

Sasa san ranit harše; kua tada? Ku sa buhit harše?

They called him happy; what of it? Was he happy?

Api ka hoba, jat kinči manušasam sa onahat ati katine ča tame manis manuša, man ne duhapat.

Even this thing, that to some people he seems a man of a very hard and dark mind, does not trouble me.

Aristona abjasit šačet, jat sam bahjaro ručat gambire čitas jubane manuša, apa harše manušan, ja manušadinam ručat. “Če,” sa jogapit, “madira, ja, kuna nabe, onahit katine ča amale, šopat nane madira; kintu na, ja luhus uešal nane rasit, ne šakat kšamet puranin.”

Aristo used to say that he liked better a young man of serious character than a cheerful one who pleases the crowd. “For,” he added, “wine that seemed hard and sour when new becomes good wine; but that which tasted good at the harvest cannot bear old age.”

Tasmat ranaj sasa san katinen ča sabas purbabokus hamitran. Šudo ka katini nano bokut, kuna na purane, jadi kebala sa nitjo mejut gunan ča purno grahut antar sabal šikšasan, jasa karat manušan šikšte — ne nasan, saha jasal alam manušam saban sičet, kintu nasan, antar jasal mani hapat buhet gambiro.

So let them call him hard and an enemy of his own progress. It is exactly this hardness that will go well when it is old, if only he always loves virtue and takes fully into himself the studies that make a man educated — not those with which it is enough for a man to sprinkle himself, but those in which the mind should be deep.

Aduna ueša šikšet. “Kua? Ku buhat ueša, kuna manuša ne hapat šikšet?” Purno ne; kintu jao sarbe barašam gauraba arhte šikšet, nao ne sarbe barašam gauraba arhte buhet šikšapte.

Now is the time to learn. “What? Is there a time when a man should not learn?” Not at all; but as it is honourable for every age to study, so it is not honourable for every age to be taught.

Purane manuša, ja šikšat akšarasan, laje ča hasapante hoba; jubane hapat sančet, purane hapat jujet.

An old man learning his letters is a shameful and laughable thing; the young must gather, the old must use.

Tasmat ta karut nanmore upkarante hoban sabam, jadi ta karut ka tas mitran nao nanen manušan, jao šake; ka dajisa, manušasa šačat, hapat buhet ište ča dahte, jasa upkarat dahataram ne alapjaro jao labataram; ča sasa bina sanšajal nanmore prakara.

So you will do a thing most helpful to yourself if you make this friend of yours as good a man as possible; these kindnesses, people say, are to be sought and given, which help the giver no less than the receiver; and without doubt they are the best kind.

Antimo, sam eba ne buhat muči antar ka hobal; sa dahit sabas šačan. Ča alapjaro laje samatet saha arnadahataral, jao saha gamantuešal, ja pratinat.

Finally, he no longer has freedom in the matter; he has given his word. And it is less shameful to come to terms with a lender than with a future that promises.

Dahet sabas hatas arnan, banijataram hapat bagje jatara, kšetarataram palante kšetarasa ča daje batja; kintu arna, jan tas mitra arnat, šakat buhet purno dahte kebala nane ušil.

To pay his debt of money, the trader must have a fortunate voyage, the farmer fruitful fields and kind weather; but the debt that your friend owes can be fully paid by good will alone.

Bagjam ne buhat adika upari čital. Sa kalpaj sabas čitan nao, jat antar purne šantil sa purnaput na atman antar sal, ja ne bedat ne hahun ne labun, kintu čohat antar same stitil, kuo hobasa maušaj.

Fortune has no authority over character. Let him arrange his character so that in full peace he may make complete that spirit within him that feels neither loss nor gain, but stays in the same condition, however things fall.

Tadriše atma, jadi sa sančte saha bubanas nanisal, tounat upari sabas adjil; jadi, itare pakšal, bagja grahit apa san bagan apa sas adjin, ba api sarban, sa ne kšatapte.

Such a spirit, if it is heaped with the goods of the world, rises above its wealth; if, on the other side, chance has taken from him a part of his wealth, or even all, it is not harmed.

Ene tas mitra janit antar Partijal, sa arabit, šera buhanto, namapet šaramikan; ene antar Germanijal, sa sapadi kampapit sabas tanen dandan; ene sa janit antar masas purbe janatarasas uešal, sa šikšit jahet upari ašbal ča hanet sabas hamitran hasta prati hastan.

If your friend had been born in Parthia, he would have begun, being a child, to bend the bow; if in Germany, he would at once have shaken his thin spear; if he had been born in the time of our forefathers, he would have learned to ride a horse and to strike his enemy hand to hand.

Ka karjasa, jasan sarbe janadinas abjasa mantat eka manušam — am, adešat sam.

These are the tasks that the custom of each people advises to the single man — yes, orders him.

Prati kuan tada ka tas mitra dahut sas ikšun? Ma šačat: šikšaj sa nan, kua upkarat prati sarbe ajudasan, prati sarbe prakaras hamitran — martus hagaurabun;

To what then shall this friend of yours give his attention? I say: let him learn what helps against all weapons, against every kind of enemy — contempt of death;

če hakutara ne sanšajat, jat martum buhat antar sal kinči bihapante, nao jat na kampapat api masas atmasan, jasan prakriti nao rupapit, jat sasa mejat sabas buhin; če itaro ne buhit hapi sidapet saban ča tamet šurin, stahet prak nal, prati jan masa hapit boket saha kinči prakaras nije ušil, šudo jao sarbe manušasa rakšat sabas basin.

for nobody doubts that death has in it something frightening, so that it shakes even our souls, which nature has so shaped that they love their own being; for otherwise there would be no need to prepare oneself and sharpen one's courage to stand before that towards which we should go with a kind of willing instinct, just as all people keep their life.

Hakutara ne šikšat hoban, jat, jadi hapi gamat, sa šakut šanto šajet upari uertasas nidarbanal; kintu sa katinapat sabas šurin prati ka artan: jat sa ne dahut sabas šradahin pidapum, ča jat, jadi hapat, sa šakut kinči aharal čohet antar kahas kupal rakšanto, api branate, bina namul api upari sabas dandal; če nidara abjasat bišet antar manušasal, jasa namat upari kinči hobal.

Nobody learns a thing so that, if need comes, he may lie calmly on a bed of roses; but he hardens his courage for this purpose: that he will not give up his faith to torture, and that, if need be, he may one day stay on guard in a pit in the earth, even wounded, without even leaning on his spear; for sleep is used to creeping into people who lean on anything.

Antar martul ne buhat hakua kšatante; če hapat buhet kinči, jam na kšatante.

In death there is nothing harmful; for there must be something to which it is harmful.

Ča tada, jadi tan grahat nao noče uši apa dirgjare basin, manaj, jat hakua apa hobasan, jasa našat apa masas akšasan ča punar grahte antar hobasas bubanal, apa jan sasa gamit bahiro ča šigro punar gamut bahiro, ne binašte; sasa kebala samapat sasas patan ča ne marat.

And yet, if so great a desire for a longer life takes hold of you, think that none of the things that vanish from our eyes and are taken back into the world of things, from which they came out and will soon come out again, is destroyed; they only end their road and do not perish.

Ča martu, jan masa bihat ča apa jan masa palajat, kebala nirudat basin, kintu ne čurat nan; ueša nibartut, kuna masa buhut punar dahte aharas uenam; ča bahe manušasa birudit ka hoban, ene sasa ne buhit nibartapte saha purbes bismaral.

And death, which we fear and flee from, only interrupts life, but does not steal it; the time will come back when we shall be given again to the light of day; and many people would oppose this thing if they were not brought back with forgetting of the past.

Kintu ma ušat tam drešapet pašat ča saudanjaro, jat sarba, kua onahat marante, kebala bartat. Če ta hapat nibartet, ta hapat boket saha šante manil.

But I mean to show you later, more carefully, that everything that seems to perish only changes. Since you must return, you should go with a calm mind.

Ikšaj, kuo bramandas mandala punar bokat sabas patan; ta drešut, jat hakua nakša antar masas dibal ne nirudat nakšet, kintu sarbe maušat ča tounat eka pašat itaral.

See how the circle of the universe goes again on its road; you will see that no star in our sky stops shining, but that they all set and rise one after another.

Šoma bokit, kintu itare baraša nan punar barut; proha ničo šajat, kintu buhut nibartapte apa sabas nije ebotasan; kšapa grahit suran, kintu ahara šigro punar tjajaput kšapan.

Summer has gone, but another year will bring it again; winter lies low, but will be brought back by its own months; night has taken the sun, but day will soon drive away the night again.

Bokante nakšasa punar bokat sasas purbe patasan; eka dibas baga nitjo tounat, ča eka baga maušat.

The wandering stars go again on their former roads; one part of the sky is always rising, and one part is falling.

Eka šača api, ča tada ma nirudut: šišasa, kumarasa ča nasa, jasa šopit batule, ne bihat martun, ča nanmore laje, jadi mani ne šakat masam dahet na manis šantin, prati jan sasa prapit sasas mudil.

One word more, and then I will stop: infants, boys and those who have gone mad do not fear death, and it is most shameful if reason cannot give us that peace of mind which they have reached through their folly.

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta pratinit buhet nane manuša; ta grahit judataras sankalpan; ka nanmore bale šrinkala, ja tan darut antar purne budil.

You have promised to be a good man; you have taken a soldier's oath; that is the strongest chain that will hold you in a whole understanding.

Sarbatara tan kebala sošut, ja šačut, jat ka mirde ča suke judus prakara. Ma ne ušat, jat ta buhut kapatte.

Anyone will only be mocking you who says that this is a soft and easy kind of soldiering. I do not want you to be deceived.

Ka nanmore gauraba arhte samatis šačasa same, jao na nanmore laje samatis šačasa: “Agnal, bandabanal ba kadagas martul.”

The words of this most honourable agreement are the same as the words of that most shameful one: “By fire, by prison or by death by the sword.”

Apa manušasan, jasa bikrihat sasas balan kridabanam, jasa umat ča pahat nan, kua sasa hapat hatadahet saha sasas raktal, labtat pratinu, jat sasa kšamut ka hobasan, api jadi sasa ne ušat; apa tan, jat ta nasan kšamut sabas ušil ča šigro.

From the men who sell their strength to the arena, who eat and drink what they must pay for with their blood, a promise is taken that they will bear these things even if they do not want to; from you, that you will bear them of your own will and quickly.

Judatara šakat hrasapet sabas ajudan ča parikšet manušadinas dajin; kintu ta ne hrasaput tas ajudan ča ne prartut basin. Ta hapat maret stahante ča ne namante.

The fighter may lower his weapon and test the kindness of the crowd; but you will not lower your weapon and will not beg for life. You must die standing and not bending.

Ča api, kua labu labet alape aharasan ba alape barašasan? Masam ne buhat mučapu apa na kšanan, kuna masa janit.

And besides, what gain is it to win a few days or a few years? There is no release for us from the moment we are born.

“Tada kuo ma šakat mučet saban?” ta parkat. Ta ne šakat palajet apa hapusan, kintu ta šakat nasan jihet.

“Then how can I free myself?” you ask. You cannot escape necessities, but you can conquer them.

Balal pata karte.

By force a road is made.

Ča ka patan tam dahut pranibidja. Tasmat bokaj prati pranibidjan, jadi ta ušat buhet rakšte, šante, harše, hrasjaro, jadi ta ušat buhet — ča ka nanmore gambire — muče.

And this road philosophy will give you. So go to philosophy if you want to be safe, calm, happy, in short, if you want to be — and this is most important — free.

Ne buhat itare pata prapet ka lakšjan.

There is no other road to reach this goal.

Mudi niče, kuje, duhe, dase ča uonte prati bahe nanmore krure ušisan.

Folly is low, small, bad, slavish and open to many of the cruellest desires.

Ka ušisa, jasa katine suamasa, kadači rajanto eka pašat itaral, kadači ekatra, šakat buhet tjajapte apa tan pranil, ja kebala sate muči.

These desires, which are hard masters, sometimes ruling one after another, sometimes together, can be driven out of you by wisdom, which alone is true freedom.

Buhat kebala eka pata, ja nihat nabana, ča na sarale; ta ne skalut. Bokaj saha stire kramal, ča jadi ta ušat, jat sarba buhut adas tas adikal, stahapaj saban adas manis adikal; jadi mani šopat tas raja, ta šoput bahesas raja.

There is only one road that leads there, and it is straight; you will not go astray. Walk with a steady step, and if you want everything to be under your power, put yourself under the power of reason; if reason becomes your ruler, you will become the ruler of many.

Ta šikšut apa nan, kua ta hapat arabet ča kuo na hapat buhet karte; ta ne maušut antar hobasal bina manul.

You will learn from her what you should begin and how it should be done; you will not fall into things without thought.

Ta ne šakat mam drešapet manušan, ja sunat, kuo sa arabit ušet nan, kua sa ušat. Sa ne buhit nihte nabana purbamanil; sa buhit prerte nabana čalul.

You can show me no man who knows how he began to want what he wants. He was not led there by forethought; he was pushed there by impulse.

Bagja masan akramat nao bahe sopasan, jao masa akramat Bagjan.

Fortune attacks us as often as we attack Fortune.

Laje, ne boket purbo, kintu buhet barte, ča tada kšano, antar hobasas bartante udaral, parket saha mude manal: “Kuo ma gamit antar ka stitil?”

It is shameful, instead of going forward, to be carried, and then suddenly, in the turning water of events, to ask with a confused mind: “How did I come into this condition?”

Nane boku!

Farewell!

Seneka banadat sas mitran Lusilijan.

Seneca greets his friend Lucilius.

Ta sate prerat, jat masa bardaput masas likasas banijan. Kintu nanmore labu gamat apa šačusan, če na alapo pašat alapal bišat antar atmal.

You are right to urge that we increase our trade in letters. But the greatest gain comes from conversation, because it goes little by little into the soul.

Šačusa, purbo sidapte ča krandte prak manušadinal, darat bahjaren šabdan, kintu alapjaren antikin.

Talks prepared beforehand and shouted before a crowd have more noise but less closeness.

Pranibidja nane mantu; ča hakutara ne šakat mantet saha sarbal sas pupusasas balal.

Philosophy is good counsel; and nobody can give counsel with all the strength of his lungs.

Niščito masa hapat kadači jujet api tadriše krandante šačusan, jadi ma šakat nasan nao ranet, kuna sanšajante manuša hapat buhet prerte; kintu kuna arta karet manušan šikšet, ne kebala karet san ušet šikšet, masa hapat jujet šačus mirde šačasan.

Of course we must sometimes also use such shouting speeches, if I may call them so, when a doubting man needs to be urged on; but when the aim is to make a man learn, not only to make him want to learn, we must use the soft words of conversation.

Sasa bišat sukjaro ča čohat antar smaril; če masam ne hapat bahe šačasa, kintu bale šačasa.

They go in more easily and stay in the memory; for we do not need many words, but strong words.

Šačasa hapat buhet sičte jao bijasa; kubahe kuje bija buhaj, jadi sa eka sopal bindit nanen kahan, sa uonat sabas balan ča apa kuje hoban tanat prati sabas nanmore bardun.

Words should be sprinkled like seeds; however small the seed may be, if it has once found good earth, it opens its strength and from a small thing spreads to its greatest growth.

Mani same prakaral bardat; na ne noče bahire drešul, kintu bardat, kuitman na šramat.

Reason grows in the same way; it is not great to the outward sight, but grows while it works.

Alape šačasa šačte; kintu jadi mani sato nasan grahit, sasa gamat antar sasas balal ča ankurat.

Few words are spoken; but if the mind has truly taken them, they come into their strength and sprout.

Am, mantusa ča bijasa same guni; sasa dahat bahe, ča tada sasa kuje hobasa.

Yes, counsels and seeds have the same quality; they give much, and yet they are small things.

Kebala, jao ma šačit, nane mani sasan grahaj ča pačaj. Tada mani saba api dahut bahe antar sabas bartul, nibartapanto bahjare apa nan, kua sa labit.

Only, as I said, let a good mind take them and digest them. Then the mind itself will also give much in its turn, giving back more than it received.

Nane boku!

Farewell!

Antar purane aharasal, antar purane barašasal, Šurupaka dahit mantun sas putaram Siusudaram.

In old days, in old years, Šuruppak gave instruction to his son Zi-ud-sura.

Mas putara, sotamaj. Ne tjajaj mas šačun.

My son, listen. Do not leave my words.

Ne krihaj gardaban, ja bahe krandat.

Do not buy a donkey that brays much.

Ne stahapaj tas kšetaran antike patal.

Do not set your field near the road.

Ne pratinaj itaras arnam.

Do not promise for another's debt.

Ne stahaj antike kalahal, ča ne buhaj sakša.

Do not stand near a quarrel, and do not be a witness.

Ne čuraj ča ne luntaj. Čurte uma ne pušat.

Do not steal and do not rob. Stolen food does not nourish.

Ne bišaj koštan saha parinte genal.

Do not enter a room with a married woman.

Ne stabaj saban. Nan, ja šačat alapo, manušasa šradahat.

Do not praise yourself. Him who speaks little, people trust.

Jataraj antar uenal, ne antar kšapal.

Travel in the light, not in the night.

Ne šapaj balo. Šapa nibartat prati tan.

Do not curse strongly. The curse comes back to you.

Punar Šurupaka dahit mantun sas putaram.

Again Šuruppak gave instruction to his son.

Ne šramadahaj nan, ja tjajut tan antar šramas madjal.

Do not hire him who will leave you in the middle of the work.

Ne nirnajaj, kuna ta pahat henkan.

Do not judge when you are drinking beer.

Ne hanaj karšataran. Sa dahat tam oikan.

Do not beat the farmer. He gives you bread.

Ne pidapaj margasan. Sasa šramat saha tal.

Do not hurt the animals. They work with you.

Sotapaj barjan saudano, ne antar utsabal.

Choose a wife carefully, not at a festival.

Ne nindaj tas samantan. Prahara ta haput san.

Do not criticise your neighbour. Tomorrow you will need him.

Ne dahaj tas hatan hakutaram bina likal.

Do not give your money to anyone without a document.

Ne šačaj sarban, kua ta sunat.

Do not say everything that you know.

Ne bokaj ekako antar kšapal.

Do not go alone at night.

Ne ušaj nan, kua itaras.

Do not want what is another's.

Tire sopal Šurupaka dahit mantun sas putaram.

A third time Šuruppak gave instruction to his son.

Nane šača mejapat. Duhe šača judapat.

A good word makes love. A bad word makes war.

Ja dahat, sa labut.

He who gives will receive.

Adji bokat. Rana čohat.

Wealth goes. A name stays.

Ne hasaj prati duhake manušan.

Do not laugh at an unhappy person.

Danaj tas iotan ča tas mahan.

Thank your father and your mother.

Bihaj debasan ča gaurabaj purane manušasan.

Fear the gods and respect old people.

Šačaj satin, api kuna na duhe.

Speak the truth, even when it is bad.

Alape uma saha šantil nanjare apa bahe uman saha bihil.

Little food with peace is better than much food with fear.

Ja ne sotamat mantun, sa šikšut apa duhen.

He who does not listen to advice will learn from harm.

Šurupaka samapit sas mantun. Siusudara sotamit ča darit nan antar sas hardal.

Šuruppak finished his instruction. Zi-ud-sura listened and held it in his heart.

Antar eka pural basit širgala. Uhorasa san margit, ča sa palajit antar damal, jal manušasa barnit čibarasan.

In a town lived a jackal. Dogs hunted him, and he fled into a house where people coloured clothes.

Sa maušit antar noče pataral nile barnas ča tjajit nan purno nile.

He fell into a great vessel of blue colour and left it wholly blue.

Kuna sa nibartit prati aranan, margasa san ne pratisunit. Sinha, bjagara ča gaja bihit ča parkit, kutara sa.

When he came back to the forest, the animals did not recognise him. The lion, the tiger and the elephant were afraid and asked who he was.

Širgala šačit: debasa man prešit. Ma tasas nabe raja.

The jackal said: the gods sent me. I am your new king.

Margasa šradahit ča karit san raja. Sa sadit upari uče stanal, ča sinha ča bjagara barit sam uman.

The animals believed and made him king. He sat in a high place, and the lion and the tiger brought him food.

Kintu sa tjajapit sarbe širgalasan apa aranan, jat hakutara ne sunut sas ranan.

But he drove all the jackals from the forest, so that nobody would know his name.

Eka sajal širgalasa krandit dure, ča sas harda ne šakit kšamet. Sa krandit api.

One evening jackals cried far off, and his heart could not bear it. He cried too.

Tada margasa sunit, kutara sa, ča marapit san.

Then the animals knew who he was, and killed him.

Kata šačat: prakriti nibartat, api adas nile barnal.

The tale says: nature comes back, even under a blue colour.

Antar udjanal manušasa čihit debdaman. Kaštatarasa čidit noče šenan ča stahapit kilan antar nas madjal, jat čidu čohut uonte.

In a garden people were building a temple. Woodworkers cut a great tree and put a wedge in its middle, so that the cut would stay open.

Madjaharal sasa bokit umet.

At midday they went to eat.

Tada banara gamit ča drešit kilan. Sam ne buhit karja, kintu sa ušit karet nan.

Then a monkey came and saw the wedge. He had no task, but he wanted to do it.

Sa sadit upari šenal, grahit kilan saha ube hastasal ča karšit nan.

He sat on the tree, took the wedge with both hands and pulled it.

Kila tjajit sas stanan, šena štamit saban, ča banaras puča čohit antar nal.

The wedge left its place, the tree closed itself, and the monkey's tail stayed in it.

Nabana sa marit, ča hakutara ne san upkarit.

There he died, and nobody helped him.

Kata šačat: ne karaj nan, kua ne tas karja.

The tale says: do not do what is not your task.

Antar sarasal basit kurma saha duba gansasal. Sasa buhit mitrasa.

In a lake lived a turtle with two geese. They were friends.

Eka barašal udara samapit, ča gansasa šačit: masa bokut prati itare sarasan.

One year the water came to an end, and the geese said: we will go to another lake.

Kurma rudit: ne tjajaj man kabana.

The turtle wept: do not leave me here.

Gansasa manit ča bindit upajan. Sasa grahit dandan. Eka gansa darit eka bagan, itare gansa itare bagan, ča kurma darit madjan saha sas mukal.

The geese thought and found a way. They took a stick. One goose held one part, the other goose the other part, and the turtle held the middle with its mouth.

Sasa šačit: ne uonaj tas mukan, kuitman masa dihat.

They said: do not open your mouth while we are flying.

Sasa dihit upari pural. Manušasa ničo ikšit ča krandit: ikšaj, gansasa barat kurman!

They flew over a town. People below watched and shouted: look, geese are carrying a turtle!

Kurma ušit utaret sasam. Sa uonit sas mukan, maušit upari ratjal ča marit.

The turtle wanted to answer them. He opened his mouth, fell on the street and died.

Kata šačat: ja ne šakat daret sas šačun, sa ne šakat daret sas basin.

The tale says: he who cannot hold his speech cannot hold his life.

Antar aranal basit sinha, ja marapit bahjare margasan, apa jan sa šakit umet.

In a forest lived a lion who killed more animals than he could eat.

Margasa gamit prati san ča šačit: sarbe aharal masa prešut tam eka margan. Ne marapaj masan sarban.

The animals came to him and said: every day we will send you one animal. Do not kill us all.

Sinha samatit. Eka aharal sopa prapit dirgakarnan.

The lion agreed. One day the turn reached a hare.

Dirgakarna bokit mando ča prapit bilambo. Sinha krodit ča parkit, kusa sa bilamit.

The hare went slowly and arrived late. The lion grew angry and asked why he was late.

Dirgakarna šačit: antar patal itare sinha man nirudit. Sa šačat, jat sa ka aranas raja.

The hare said: on the road another lion stopped me. He says that he is the king of this forest.

Sinha krandit: drešapaj mam san!

The lion shouted: show him to me!

Dirgakarna nihit san prati gambire kupan ča šačit: sa basat antar nal.

The hare led him to a deep well and said: he lives in it.

Sinha ikšit antar udaral ča drešit sas nije rupan. Sa manit, jat na itare sinha, ča kurdit antar kupal. Nabana sa marit.

The lion looked into the water and saw his own shape. He thought that it was another lion, and jumped into the well. There he died.

Kata šačat: mani jihat balin.

The tale says: mind defeats strength.

Eka sopal buhit širgala, jas rana buhit Čandaraba; sa basit antar guhal antike prati puras purasiman.

There was once a jackal named Čandaraba; he lived in a cave near the edge of a town.

Eka aharal sa išit uman, ča kšudi mardit sas kantan; ča pašat kšapas arabul sa bokit antar pural.

One day he was looking for food, and hunger pinched his throat; and after nightfall he wandered into the town.

Nabana puras uhorasa danšit sas angasan saha sasas teme dantasal ča bihapit sas hardan saha sasas bihapante krandusal, ča sa skalit kabana ča nabana, jujanto palajet, ča bišit antar barnataras damal.

There the town's dogs snapped at his limbs with their sharp teeth and frightened his heart with their dreadful barking, and he stumbled this way and that, trying to escape, and came into the house of a dyer.

Nabana sa maušit antar noče patarel nile barnas, ča sarbe uhorasa bokit damal.

There he tumbled into a huge vat of blue dye, and all the dogs went home.

Pašat alape uešal širgala — če sas basi adunapi ne buhit samapte — šakit aruhet apa pataran ča palajit antar aranal.

Shortly after, the jackal — because his life was not yet finished — managed to crawl out of the vat and escaped into the forest.

Nabana sarbe margasa pari san drešit sas šariran, barnte saha nile rasal, ča krandanto: “Kua ka marga saha na hadrešte barnal?” sasa palajit, sasas akšasa nartante apa bihin, ča šačit sarbatra: “O, o! Kabana bičite marga, ja maušit apa kinči stanan. Hakutara ne sunat, kuo sa karut ba kubahe sam bala. Masa palajat. Če kata šačat:

There all the animals around him saw his body, dyed with the blue juice, and crying out: “What is this animal with that never-seen colour?” they fled, their eyes dancing with fear, and said everywhere: “Oh, oh! Here is a strange animal that has dropped from some place. Nobody knows how he will act or how much strength he has. We are running away. For the tale says:

Jada ta ne sunat,

Where you do not know

kuo sa karat, apa kue kutumban sa, ča kubahe sam bala,

how he acts, what family he is from, and how strong he is,

ne prane šradahet,

it is not wise to trust,

jadi ta ušat bagjan.”

if you want luck.”

Čandaraba drešit sasas bihin ča krandit sasam: “Gamaj, gamaj, aranas margasa! Kusa tasa palajat saha bihil, kuna tasa man drešat? Če Indra budit, jat aranas margasam ne buhat raja, ča sotapit man — mas rana Čandaraba — tasas rajan. Basaj saha rakšil antar bandabanal, jan mas padasa karat ča jan hakutara ne jihat.”

Čandaraba saw their fear and called to them: “Come, come, animals of the forest! Why do you run away in fear when you see me? For Indra understood that the forest animals have no king, and chose me — my name is Čandaraba — as your king. Live in safety inside the cage that my paws make and that nobody defeats.”

Na sotamto, sinhasa, bjagarasa, čitrakasa, banarasa, dirgakarnasa, harinasa, širgalasa ča itare aranas margasa ničo namit ča šačit: “Suama, šačaj masam masas karjasan.”

Having heard this, the lions, tigers, leopards, monkeys, hares, deer, jackals and the other wild animals bowed low and said: “Master, tell us our duties.”

Tada sa karit sinhan eke mantaran ča bjagaran sas nidarbanas suaman, kuitman čitraka buhit karte rajas tambulas rakšatara, gaja rohas rakšatara ča banara rajas bataparnas baratara.

Then he made the lion prime minister and the tiger lord of his bedchamber, while the leopard was made keeper of the king's betel, the elephant the doorkeeper and the monkey the bearer of the king's parasol.

Kintu sarbe širgalasan, sas nije kutumban, sa hanit ča tjajapit apa aranan.

But all the jackals, his own family, he beat and drove out of the forest.

Nao sa bedit rajas mahin, kuitman sinhasa ča itarasa marapit margasan uman ča stahapit nasan prak sal. Nasan sa bagapit ča dahit sarbam, jao rajasa karat.

So he enjoyed the king's greatness, while the lions and the others killed animals for food and laid them before him. These he divided and gave to all, as kings do.

Kuitman ueša nao bokit, sa eka aharal sadit antar sas rajakoštal, kuna sa sotamit širgalasas sangas krandun antike.

While time passed in this way, he was sitting one day in his royal room, when he heard the howling of a pack of jackals nearby.

Na sotamanto, sas šarira kampit, sas akšasa purnit haršis ašarasal, sa kurdit upari padasal ča arabit krandet saha teme šabdal.

Hearing this, his body shook, his eyes filled with tears of joy, he leaped to his feet and began to howl in a piercing voice.

Kuna sinhasa ča itarasa nan sotamit, sasa budit, jat sa širgala, ča stahit eka kšanam laje ča saha namte širasal; tada sasa šačit: “Ikšaj! Ka širgala masan kapatit. Marapaj san!”

When the lions and the others heard it, they understood that he was a jackal, and stood for a moment ashamed and with bowed heads; then they said: “Look! This jackal has deceived us. Kill him!”

Ča kuna sa nan sotamit, sa jujit palajet, kintu bjagara san bidarit antar bagasal, ča sa marit.

And when he heard this, he tried to flee, but a tiger tore him to pieces, and he died.

Antar kinči dešal buhit pura. Antar udjanal antike prati nan bikrihatara karit čihet debdaman.

In a certain country there was a town. In a garden near it a merchant was having a temple built.

Sarbe aharal madjaharal šramas adikatara ča šramatarasa bokit prati puran umet.

Every day at noon the overseer of the work and the workers went to the town to eat.

Eka aharal banarasas sanga gamit prati debdaman, ja buhit ardo čihte. Nabana šajit noče kašta, jan kaštatara arabit bidet; katine kaštas kila buhit kšipte antar nas širal.

One day a troop of monkeys came to the temple, which was half built. There lay a huge log that a woodworker had begun to split; a wedge of hard wood had been thrust into its top.

Nabana banarasa arabit kridet upari šenas širasal, upari uče čadal ča upari kaštas pindal.

There the monkeys began to play on the tree-tops, on the high roof and on the woodpile.

Tada eka apa sasan, jas martu buhit antike, bina manul aruhit upari kaštal ča manit: “Kutara kšipit kilan antar ka bičite stanal?”

Then one of them, whose death was near, without thinking climbed onto the log and thought: “Who stuck a wedge in this strange place?”

Nao sa grahit nan saha ube hastasal ča arabit nan karšet.

So he took it with both hands and began to pull it.

Kua tada šopit, kuna kila tjajit sas stanan, kubana sas guhte angasa buhit antar čidul — na, suama, ta sunat bina šačul.

What happened then, when the wedge left its place, where his hidden parts were in the cleft — that, sir, you know without being told.

Antar kinči sarasal basit kurma, jas rana buhit Kambugriba. Sas mitrasa buhit duba nare gansasa, jasas ranasa buhit Sankata ča Bikata.

In a certain lake lived a turtle named Kambugriba. His friends were two ganders, whose names were Sankata and Bikata.

Ueša bokit, ča gamit habiršta apa dubadaša barašasan, ja dahit duba gansasam ka manasan: “Ka sarasa šuškit. Išaj masa itaran udaran. Kintu purbo masa hapat šačet ‘Nane boku’ Kambugribam, masas prije ča dirgo parikšte mitram.”

Time passed, and there came a drought of twelve years, which gave the two ganders these thoughts: “This lake has dried up. Let us seek other water. But first we must say ‘Goodbye’ to Kambugriba, our dear and long-tried friend.”

Kuna sasa nao karit, kurma šačit: “Kusa tasa mam šačat ‘Nane boku’? Ma udaras basatara, ča kabana ma ati šigro marut apa alape udaran ča apa duhakin, če ma tasan hahut.

When they did so, the turtle said: “Why do you say ‘Goodbye’ to me? I am a water-dweller, and here I would die very quickly from the little water and from sorrow, because I would lose you.

Nao, jadi tasa mejat man api alape, parko trahaj man apa ka martus dantastan. Ča api: kuna udara antar ka sarasal šuškat, tasa duba kebala alapjaro umat, kintu mam na šigre martu. Manaj, kua gambirjare: umas hahu ba basis hahu.”

So, if you love me even a little, please save me from the jaws of this death. And also: when the water dries in this lake, you two only eat less, but for me it is a quick death. Think which is more serious: the loss of food or the loss of life.”

Kintu sasa utarit: “Masa ne šakat tan baret saha masal, če ta udaras marga bina pakšasal.” Kurma tada šačit: “Buhat upaja. Baraj kaštas dandan.”

But they answered: “We cannot carry you with us, because you are a water animal without wings.” The turtle then said: “There is a way. Bring a stick of wood.”

Sasa nao karit, ča kurma darit dandas madjan antar sabas dantasal ča šačit: “Aduna daraj nan bale saha tasas tundasal, eka antar eka bagal, itare antar itare bagal, dihaj upari ča bokaj same dihul pari diban, kuitman masa ne bindut itaran nanen udaran.”

They did so, and the turtle held the middle of the stick between his teeth and said: “Now hold it firmly with your beaks, one at one end, the other at the other end, fly up and go with even flight through the sky, until we find other good water.”

Kintu sasa šačit: “Antar ka nane jojanal buhat doša. Jadi ta šačut api alapmore šabdan, ta hahut dandan, maušut apa uče stanan ča bidut antar bagasal.”

But they said: “In this fine plan there is a fault. If you say even the smallest word, you will lose the stick, fall from a high place and break into pieces.”

“O,” šačit kurma, “apa ka kšanan ma grahat maunas sankalpan, kuitman masa buhat antar dibal.”

“Oh,” said the turtle, “from this moment I take a vow of silence, for as long as we are in the sky.”

Nao sasa karit jojanan; kintu kuitman duba gansasa duškaro barit kurman upari agame pural, manušasa ničo drešit ka bičite drešun, ča tounit mišarte šabda, kuna sasa parkit: “Kua na hoba, jao damika, jan duba kagasa barat pari diban?”

So they carried out the plan; but while the two ganders were painfully carrying the turtle over a neighbouring town, the people below saw this strange sight, and a confused noise rose as they asked: “What is that thing, like a cart, that two birds are carrying through the sky?”

Na sotamanto, kurma, jas martu buhit antike, buhit nao bina saudanil, jat sa parkit: “Apa kuan ka manušasa jalpat?”

Hearing this, the turtle, whose death was near, was so careless that he asked: “What are these people murmuring about?”

Eka kšanal, kuna sa šačit, hadje murka hahit dandan ča maušit prati buman. Ča manušasa, jasa ušit mansan, čidit san antar bagasal eka kšanal saha teme čidmikasal.

The moment he spoke, the poor fool lost the stick and fell to the ground. And people who wanted meat cut him to pieces in a moment with sharp knives.

Antar aranas kinči bagal basit sinha, ja buhit batule apa garbin, ča sas rana buhit Basuraka. Sa marapit margasan bina nirudul. Jadi sa drešit margan, sa ne šakit san kohet.

In a part of a forest lived a lion who was mad with pride, and his name was Basuraka. He killed the animals without stopping. If he saw an animal, he could not spare it.

Nao sarbe aranas margasa — harinasa, barahasa, mahišasa, aranas biršabasa, dirgakarnasa ča itarasa — sančit ekatra, ča saha duhake ananasal, namte širasal ča gonasal upari bumal sasa binito prartit margasas rajan:

So all the animals of the forest — deer, boars, buffaloes, wild oxen, hares and others — gathered together, and with sad faces, bowed heads and knees on the ground they humbly begged the king of the animals:

“He raja, samapaj ka hadaje marapun sarbe basatarasas, ja bina artal. Na birudat harši antar itare basil. Če čomasa šačat:

“O king, end this merciless killing of all living things, which is without sense. It is against happiness in the other life. For the books say:

Sahasa agame basisa

A thousand lives to come

bokut duhako

will pass sorrowfully

nobasas karanat, jasan murka karat,

because of the sins a fool commits

sabas kal basin haršapet.

to gladden his present life.

Punar:

Again:

Kue prani antar karul,

What wisdom is in a deed

ja dahat noče lajan,

that brings great shame,

ja binašapat šradahan,

that destroys trust,

ja čihat patan prati narakan?

that builds the road to hell?

Ča api punar:

And once more:

Šarira, ja dajin ne smarat, habale

The body, which does not remember kindness, weak

ča purne malas antar,

and full of filth inside,

nao duhe, jat kebala murkasa

is so poor that only fools

sas karanat nobal maušat.

fall into sin for its sake.

Manaj ka hobasan ča nirudaj, parko, marapet masas kutumbasan. Če jadi suama čohut damal, masa saba sam prešut sarbe aharal sas aharas umam eka aranas margan.

Think about these things and stop, please, killing our families. For if the master will stay at home, we ourselves will send him every day for his daily food one animal of the forest.

Nao ne rajas uma ne masas kutumbasa buhut hrasapte. Nao karaj rajas karjan. Če kata šačat:

So neither the king's food nor our families will be cut short. So do the king's duty. For the saying goes:

Raja, ja rasat sas rajan

The king who tastes his kingdom

jao amritan, alape pašat alapal,

like nectar, little after little,

ja ne binašapat sas basin,

who does not destroy its life,

nan purno bedut.

will enjoy it fully.

Raja, ja batulo marapat manušasan

The king who madly kills men

ča rehat sasas basisan

and counts their lives

jao ajasas basisan, labat eka purne uman,

like the lives of goats, gets one full meal,

kintu hanitjo ne dube.

but never a second.

Raja, ja ušat labun, rakšat

A king who wants gain protects

sabas bubanan apa duhe bagjan;

his world from bad fortune;

saha prabartasal ča gaurabasal sa nan sičat,

with gifts and honours he waters it,

jao udjanatara sičat bapasan.

as a gardener waters plants.

Rakšaj prajasan jao goban, ča ne parkaj

Guard your subjects like a cow, and do not ask

kširan sarbe kšanal:

for milk every hour:

lata hapat purbo buhet sičte,

a vine must first be watered,

tada na pakbapat palasan ča pušpasan.

then it ripens fruit and flowers.

Rajas dipa apa prajasan karšat

The king's lamp draws from the subjects

šulkas tailan, jat na nakšut:

the oil of taxes, so that it may shine:

ku ekatara kadači drešit rajasan,

has anyone ever seen kings

jasa nakšit apa antare uenan?

who shone by an inner light?

Bijila kuje ča habale hoba,

A seedling is a small and weak thing,

kintu, jadi na ne tjajte,

but, if it is not neglected,

kalal na dahat palan:

in time it gives fruit:

nao api nano rakšte prajasa.

so too the subjects who are well protected.

Prajasa sasas eka mula,

Their subjects are their one source,

apa jan gamat rajasam

from which there come to kings

sasas hirana, sasja, bušanasa, bahe pahusa

their gold, grain, jewels, many drinks

ča bahe itare hobasa.

and many other things.

Rajasa, jasa šramat prati sarbas nanin,

Kings who work for the good of all

bardat bahe;

grow richly;

sarbas kšati rajas kšati,

the loss of all is the king's loss,

bina sanšajas haibesal.”

without a shadow of doubt.”

Na sotamto, Basuraka šačit: “Nane, mitrasa, tasa man šradahapit. Kintu jadi sarbe aharal marga ne gamat prati man, kuitman ma kabana sadat, ma tasam pratinat, jat ma tasan sarban umut.”

Having heard this, Basuraka said: “Well, friends, you have convinced me. But if an animal does not come to me every day while I sit here, I promise you that I will eat you all.”

Ka sasa samatit saha noče šantil ča bina bihil bokit pari aranan. Sarbe aharal madjaharal eka apa sasan gamit jao sas sajuma; sarbe prakara dahit sabas sopal ča prešit puranan margan, ba denen, ba duhaken, ba margan, ja bihit hahet putaran ba barjan.

To this they agreed with great relief and went about the forest without fear. Every day at noon one of them came as his dinner; each kind gave in its turn and sent an animal that was old, or religious, or grieving, or one that feared to lose a son or a wife.

Eka aharal gamit dirgakarnas sopa, če na buhit dirgakarnasas ahara. Ča kuna sarbe margasa sam dahit sasas mantusan, sa manit: “Kuo šake marapet ka sinhan — duhe bagja sam! Kintu api:

One day the hare's turn came, for it was the hares' day. And when all the animals had given him their advice, he thought: “How is it possible to kill this lion — bad luck to him! But still:

Kubana prani ne jihat?

Where does wisdom not win?

Kubana sankalpa haprapat?

Where does resolve fail?

Kuan čatu ne jihat?

What does flattery not defeat?

Kuan šrama ne samapat?

What does work not finish?

Ma šakat marapet api sinhan.”

I can kill even a lion.”

Nao sa bokit ati mando, jat sa praput bilambo, ča saha duhake manal manit apa upajan, kuo san marapet.

So he went very slowly, so that he would arrive late, and thought with a troubled mind about a means of killing him.

Bilambo antar aharal sa gamit prak sinhal, jas kanta buhit mardte apa kšudin bilambas karanat ča ja krodo manit, lihanto sabas oštasan: “Ah! Agame prataral ma hapat marapet sarbe margasan.”

Late in the day he came before the lion, whose throat was pinched with hunger because of the delay and who angrily thought, licking his lips: “Ah! Tomorrow morning I must kill all the animals.”

Kuitman sa nao manit, dirgakarna mando gamit antike, ničo namit ča stahit prak sal.

While he was thinking so, the hare slowly came near, bowed low and stood before him.

Kintu kuna sinha drešit, jat sa bilambe ča api atiba kuje prati umun, sas harda agnit apa krodin, ča sa sošit dirgakarnan: “Duhe ta! Eko, ta atiba kuje prati umun. Dubo, ta bilambe. Ka nobas karanat ma tan marapat, ča agame prataral ma binašaput sarbe margasas prakaran.”

But when the lion saw that he was late and too small for a meal besides, his heart blazed with anger, and he mocked the hare: “You wretch! First, you are too small for a meal. Second, you are late. Because of this wrong I am killing you, and tomorrow morning I will destroy every kind of animal.”

Tada dirgakarna ničo namit ča saha gaurabal šačit: “Suama, noba ne mas ne itare margasas. Parko, sotamaj sas karanan.” Ča sinha utarit: “Nane, šačaj nan šigro, kuitman ta adunapi ne buhat antar mas dantasal.”

Then the hare bowed low and said with respect: “Master, the wrong is not mine nor the other animals'. Please, hear the cause of it.” And the lion answered: “Well, say it quickly, while you are not yet between my teeth.”

“Suama,” šačit dirgakarna, “sarbe margasa kahara budit, jat dirgakarnasas sopa gamit, ča, če ma buhit ati kuje, sasa man prešit saha panča itare dirgakarnasal.

“Master,” said the hare, “all the animals understood today that the hares' turn had come, and, because I was very small, they sent me with five other hares.

Kintu antar patas madjal apa noče kupan antar bumal gamit sinha, ja šačit: ‘Kubana tasa bokat? Prartaj tasas prijan deban.’

But in the middle of the road there came out of a great hole in the ground a lion, who said: ‘Where are you going? Pray to your favourite god.’

Tada ma šačit: ‘Masa bokat jao Basurakas sajuma, masas suamas, jao samati šačat.’ ‘Ku nao?’ sa šačit. ‘Ka arana mas. Nao sarbe margasa, eka ča sarbe, hapat karet saha mal — jao samati šačat. Ka Basuraka čuratara. Krandaj san bahiro ča baraj san kabana šigro. Tada na apa masan, ja buhut baljare, buhut raja ča umut sarbe ka margasan.’

Then I said: ‘We are going as the dinner of Basuraka, our master, as the agreement says.’ ‘Is that so?’ he said. ‘This forest is mine. So all the animals, each and every one, must deal with me — as the agreement says. This Basuraka is a thief. Call him out and bring him here quickly. Then the one of us who proves stronger will be king and will eat all these animals.’

Sas adešul, suama, ma gamit prati tan. Na mas bilambas karana. Šešan nirnajat kebala mas suama.”

At his command, master, I have come to you. That is the cause of my lateness. The rest only my master decides.”

Na sotamto, Basuraka šačit: “Nane, nane, mas mitra, drešapaj mam na čurataran sinhan, ča šigro. Ma ne šakat bindet manas šantin, kuitman ma ne kšipit upari sal mas krodin apa margasan. Sa hapit smaret kata:

Having heard this, Basuraka said: “Well, well, my friend, show me that thief of a lion, and quickly. I cannot find peace of mind until I have thrown on him my anger against the animals. He should have remembered the saying:

Buma ča mitrasa ča hirana

Land and friends and gold

buhat labte, kuna judusa samapat;

are won when battles end;

jadi eka apa nasan api haprapat,

if even one of these should fail,

ne manaj bidet šantin.

do not think of breaking peace.

Kubana ne labte noče labu,

Where no great gain is won,

kubana haprapu prajah niščite,

where failure is almost certain,

hanitjo ne arabaj kalahan,

never start a quarrel,

kintu buhaj prane ča kšamaj.”

but be wise and endure.”

“Sato, suama,” šačit dirgakarna. “Judatarasa judat prati sabas dešan, jada ekatara sasan sošat. Kintu na nara guhat antar durgal. Ta sunat, jat sa gamit apa durgan, kuna sa masan nirudit. Ča hamitra antar durgal katine. Jao kata šačat:

“True, master,” said the hare. “Warriors fight for their country when someone mocks them. But that fellow hides in a fort. You know that he came out of a fort when he stopped us. And an enemy in a fort is hard. As the saying goes:

Eka rajas durga dahat

A single royal fort gives

bahjare judas balan

more strength in war

apa sahasa gajasan,

than a thousand elephants,

apa šata sahasa ašbasan.

than a hundred thousand horses.

Eka šaratara apa bitan

A single archer from a wall

šata hamitrasan nirudat;

stops a hundred foes;

ča nao judas kala

and so the art of war

durgan stabat.

praises the fort.

Deba Indra jujit debasas prani ča šaki

The god Indra used the wit and skill of the gods

adje uešal,

in old times,

kuna asura Hiranjakašipu duhapit bubanan,

when the demon Hiranjakašipu harmed the world,

čihet durgan.

to build a fort.

Ča sa adešit, jat sarbe raja,

And he decreed that every king

ja čihat bale durgan,

who builds a strong fort

jihut hamitrasan. Ka karanat

will defeat his foes. That is why

nao bahe durgasa buhat.”

there are so many forts.”

Na sotamto, Basuraka šačit: “Mas mitra, drešapaj mam na čurataran. Api jadi sa guhat antar durgal, ma san marapat. Če kata šačat:

Having heard this, Basuraka said: “My friend, show me that thief. Even if he hides in a fort, I will kill him. For the saying goes:

Nanmore bale manuša, ja ne mardat

The strongest man who does not crush

rogan ba hamitran antar sas janal,

a disease or a foe at its birth,

pašat buhut binašte apa nan,

will later be destroyed by that

jan sa anujat bardet.

which he lets grow.

Ča punar:

And again:

Manuša, ja nano rehat sas balan,

The man who counts his strength well,

jam ne hapat garbi ne šaki,

who lacks neither pride nor vigour,

šakat ekako hanet sas hamitrasan,

can strike his foes alone,

jao Parašurama.”

like Parašurama.”

“Ati sate,” šačit dirgakarna. “Kintu na buhit ati bale sinha, jan ma drešit. Nao suama ne hapat boket, ne sunanto hamitras šakin. Jao kata šačat:

“Very true,” said the hare. “But it was a very strong lion that I saw. So the master should not set out without knowing the enemy's power. As the saying goes:

Judatara, ja ne tulat

A warrior who does not compare

duba judadinasan, batule judas ušil,

two armies, in a mad wish for battle,

maušat jao patanga

falls like a moth

širas purbo antar agnal.

head first into the fire.

Ča punar:

And again:

Habale, jasa bale hamitrasan

The weak, who call strong foes

prati judun krandat,

to battle,

nibartat jao gajasa saha bidte dantasal,

come back like elephants with broken tusks,

saha namte garbil.”

with bowed pride.”

Kintu Basuraka šačit: “Kua tas karja? Drešapaj mam san, api antar sas durgal.” “Nane,” šačit dirgakarna. “Uahaj man, suama.”

But Basuraka said: “What business is it of yours? Show him to me, even in his fort.” “Very well,” said the hare. “Follow me, master.”

Ča sa nihit san prati kupan, kubana sa šačit sinham: “Suama, kutara šakat kšamet tas mahin? Eka kšanal, kuna sa tan drešit, na čuratara aruhit purno antar sabas kupal. Gamaj, ma tam san drešaput.” “Šigro, mas mitra,” šačit Basuraka.

And he led him to a well, where he said to the lion: “Master, who can bear your greatness? The moment he saw you, that thief crawled right into his hole. Come, I will show him to you.” “Quickly, my friend,” said Basuraka.

Nao dirgakarna drešapit sam kupan. Ča sinha, ja buhit ati murka, drešit sabas bimban antar udaral ča krandit noče. Tada apa kupan gamit kranda duba sopasa učašabdjare, pratišabdas karanat.

So the hare showed him the well. And the lion, who was a dreadful fool, saw his own reflection in the water and gave a great roar. Then from the well came a roar twice as loud, because of the echo.

Na sinha sotamit, manit, jat sas hamitra ati bale, kšipit saban ničo ča marit.

The lion heard this, decided that his enemy was very strong, threw himself down and died.

Tada dirgakarna harše barit nanen sandešan sarbe margasam, labit sasas stabusan ča basit nabana suke antar aranal.

Then the hare gladly carried the good news to all the animals, received their praises and lived there content in the forest.

Kšude lopaša drešit drakšasan upari uče latal.

A hungry fox saw grapes high on a vine.

Sa kurdit punar ča punar, kintu ne šakit prapet nasan.

He jumped again and again, but could not reach them.

Samapal sa bokit ča šačit: “Ma ne ušat nasan. Amale ka drakšasa.”

In the end he went off and said: “I do not want them. These grapes are sour.”

Kata šačat: manuša sošat nan, jan sa ne šakat labet.

The tale says: a person mocks what he cannot get.

Muša dabit upari nidarte sinhal ča jagarit san.

A mouse ran over a sleeping lion and woke him.

Sinha čopit mušan ča ušit marapet san.

The lion caught the mouse and wanted to kill him.

Muša parkit: “Kohaj man, ča ma nitjo tam upkarut.”

The mouse asked: “Let me go, and I will always help you.”

Sinha hasit ča kohit mušan.

The lion laughed and let the mouse go.

Antar itare aharal margatarasa čopit sinhan antar nuhal.

On another day hunters caught the lion in a rope.

Muša sunit sas krandun ča gamit. Sa danšit nuhan, ča sinha palajit.

The mouse heard his cry and came. He bit the rope, and the lion escaped.

Kata šačat: api alape mitra šakat upkaret.

The tale says: even a small friend can help.

Dirgakarna sošit kurman, če sa mande.

The hare mocked the tortoise, because he was slow.

Kurma prastabit spardan, ča dirgakarna hasit ča pratinit.

The tortoise proposed a race, and the hare laughed and promised.

Dirgakarna dabit šigro ča buhit dure purbo. Tada sa manit jat sam bahe ueša, ča nidarit adas šenal.

The hare ran fast and was far in front. Then he thought that he had much time, and slept under a tree.

Kurma bokit mando, kintu ne nirudit.

The tortoise went slowly, but did not stop.

Kuna dirgakarna jagarit, kurma eba jihit.

When the hare woke, the tortoise had already won.

Kata šačat: mande boktara, ja ne nirudat, prapat purbo.

The tale says: the slow traveller who does not stop arrives first.

Uhora čopit mansan ča bokit upari setal.

A dog took a piece of meat and went across a bridge.

Antar udaral sa drešit sas bimban ča manit jat na itare uhora saha noče mansal.

In the water he saw his reflection and thought that that was another dog with a bigger piece of meat.

Sa uonit mukan, jat sa čoput api itaras mansan.

He opened his mouth, so that he might take the other one's meat too.

Sas mansa maušit antar sarital, ča sa hahit uban.

His meat fell into the river, and he lost both.

Kata šačat: lobe manuša hahat nan, jan sa eba darat.

The tale says: a greedy person loses what he already holds.

Tirše kaka bindit kalašan, kintu udara buhit gambire, ča sas tunda ne prapit nan.

A thirsty crow found a pitcher, but the water was deep, and his beak did not reach it.

Sa ne šakit bidet kalašan. Tada sa činit onilasan ča kšipit nasan antar kalašal, punar ča punar.

He could not break the pitcher. So he picked up pebbles and threw them into the pitcher, again and again.

Udara tounit, ča kaka pahit.

The water rose, and the crow drank.

Kata šačat: prani bindat patan, jal bala ne bindat.

The tale says: wit finds a road where strength finds none.