[Stoicism] - Dịch Seneca (90): Vài luận điểm về thời nguyên thủy, và tại sao thời ấy triết không cần thiết, trong khi thời đại của chúng ta triết lại quan trọng đến vậy!

Lời tựa: 
               
Như đã giới thiệu trong series, Seneca thực sự là nguồn cảm hứng Stoicism của mình. Đọc Seneca không chỉ là về triết học mà còn là một trải nghiệm nghệ thuật, khi những bài học, triết lý quan trọng được phản ánh qua những hình ảnh quen thuộc, bình dị và đời thường, thể hiện cái tinh tế trong quan sát của một thiên tài với sự từng trải của cuộc đời.   
                                         
Với hy vọng giới thiệu Stoicism đến với các bạn trẻ Việt Nam, xin gửi tới các bạn bản dịch những bức thư quan trọng nhất trong cuốn "Moral Letters to Lucilius", tác phẩm đã làm nên tên tuổi của Seneca và là một trong bộ ba cuốn sách nền tảng của Stoicism.        
                                              
Do không phải anh dịch thuật, nên bản dịch này hoàn toàn tập trung vào việc truyền tải thông điệp và hy vọng có thể giúp bạn cảm thấy dễ dàng hơn trong việc tiếp cận với bản tiếng Anh, để có thể thấy cái hay cái đẹp trong việc sử dụng ngôn từ của Seneca (dù thực ra bản tiếng Anh cũng chỉ là một bản dịch). Một anh bạn người Ý của mình đã chia sẻ Seneca được đưa vào chương trình giảng dạy tại Ý như một bậc thầy về việc sử dụng ngôn từ. Vì vậy, xin cam đoan tất cả những gì khiến bạn cảm thấy trúc trắc từ bản dịch là bởi khả năng hạn chế của mình, và rất mong nhận được đóng góp của các cao nhân để bản dịch được hoàn thiện hơn. 

Bức thư số 90

Đúng, Chúa không trao những kiến thức, tư tưởng triết học cho bất cứ ai, nhưng Ngài ban cho tất cả mọi người khả năng để có thể lĩnh hội được chúng.

Vì một khi người ta đã chấp nhận sở hữu cá nhân, thì họ sẽ dần vô cảm với tất cả những thứ mang giá trị cộng đồng.

Con người nguyên thủy tách những mảnh gỗ bằng cái nêm (trích thơ Virgil)

dạy ta cách bẫy thú hoang, bắt các loài chim,

và dạy đàn chó cách bảo vệ xung quanh giữa nơi thung lũng rừng núi (trích thơ Virgil)

Khung cửi được giữ cố định trên xà, những sợi

được phân tách bởi cây sậy, sợi khổ

trượt qua coi thoi, rồi ấn xuống

bởi một cái bàn chải len rộng với những bánh rang (trích thơ Ovid)

Triết cho ta biết rằng con người may mắn nhất là người không cần đến may mắn hay số phận mỉm cười, và người quyền lực nhất là người có toàn quyền kiểm soát bản thân mình.

Không người nông dân nào trồng trọt (cho riêng mình), ngay cả việc

đánh dấu đất đai với rào cũng không được phép.

Công việc của họ, nỗ lực của họ, để phục vụ cho cộng đồng,

và đất đai, đem lại tất cả sự màu mỡ của nó

khi mà người ta không tìm cách chiếm đoạt nó (trích thơ Virgil)

Chính bởi lòng tham của con người mà chúng ta có đói nghèo. Chính bởi mong muốn sở hữu nhiều hơn, ta mất đi mọi thứ. 

From Seneca to Lucilius
Greetings
1 Who can doubt, dear Lucilius, that our life is the gift of the immortal
gods, but our living well is philosophy’s gift? It would surely
follow, then, that we owe more to philosophy than to the gods (since
a good life is a greater benefi t than mere life), were it not for the fact
that philosophy itself has been bestowed on us by the gods. Th ey
have not granted knowledge of philosophy to anyone, but they have
given everyone the capacity to acquire it.* 2 If they had made this
knowledge common property, letting everyone be born with good
sense, wisdom would have forfeited its greatest excellence—that it is
not one of the things acquired by chance. Rather, its special value and
splendor consist in the fact that it doesn’t just happen, that we have
ourselves to thank for it, that it is not to be solicited from anyone
else. What would you have to admire in philosophy if it were simply
a present?
3 Th e sole task of philosophy is to discover the truth about matters
human and divine. Philosophy is never unaccompanied by piety,
reverence, and justice, and all the other assemblage of interrelated
and connected virtues.* It teaches us to worship things divine and to love things human; it shows that power rests with the gods while
sociability links human beings to one another. Th is last remained
unsullied for a long time, until companionship was pulled apart by
greed, which impoverished even those whom it had made wealthiest;
for once people opted for private ownership, they ceased to hold
everything in common.
4 Th e fi rst human beings, however, and those of their descendants
who followed nature without straying,* took an exceptional individual
as both their leader and their law, and entrusted themselves to
his authority; for it is natural that the inferior should submit to the
superior. Among groups of animals, the dominant ones are either the
biggest or the fi ercest. Th e bull that leads the herd is not a poor specimen;
he is one that surpasses the other males in size and strength.
Th e tallest elephant leads the herd. Among human beings, though,
what matters is not size but excellence, and thus it was once the custom
to choose leaders for their qualities of mind. For that reason the
most fortunate peoples have been those that awarded power solely on
the basis of merit. Th ere is no need to restrict the power of someone
who does not believe he has power to do more than he should.
5 Accordingly, Posidonius holds that in the so-called Golden Age,
government was in the hands of the wise.* Th ey restrained aggression,
protected the weaker from the stronger, dispensed policy, and
indicated what was advantageous and what was not. Th eir good sense
saw to it that their people did not run short of anything, their bravery
warded off dangers, and their benefi cence enhanced the prosperity of
their subjects. Th ey gave commands not to rule others but to serve
them. Th ey never used to test their strength against those who were
the initial source of their power. Th ey had neither the intent nor any
reason to act unjustly; because their orders were properly given, they
were properly obeyed. A king could utter no greater threat to his
recalcitrant subjects than his own abdication.
6 Yet once kingdoms were transformed into tyrannies with the
infi ltration of vices, there began to be a need for laws, and these too
were fi rst introduced by the wise. Solon, who founded Athens on
the principle of equity, was one of the seven men made famous by
their wisdom. If Lycurgus had lived at the same period, he would
have added an eighth name to that blessed company.* We still revere
the laws of Zaleucus and Charondas.* It was not in the forum or in lawyers’ offi ces that these men acquired knowledge of the judicial
principles they established in Sicily (still fl ourishing at that time),
and throughout the Greek communities of Italy, but in the silent and
holy retreat of Pythagoras.
7 Th us far I agree with Posidonius. But I will not concede to him
that philosophy invented the technologies we use in daily life; I will
not claim for philosophy the renown that belongs to craftsmanship.
According to him,
When humans were scattered about, sheltering in huts or caves
or hollow trees, philosophy taught them how to build houses.
In my opinion, it was not philosophy that devised the modern engineering
of multistoried buildings and sprawling cities, any more than
it was philosophy that invented cages for fi sh so that the gourmand
would not have to risk a storm but could continue to fatten up all
kinds of fi sh in the safety of the harbor, however wild the weather. 8
Are you going to say that philosophy taught human beings to keep
things under lock and key? Wasn’t that what gave the go-ahead to
greed? Was it philosophy that piled up our towering buildings that
are such a danger to their inhabitants? As if it were not enough for
people to house themselves with whatever came to hand, discovering
a natural shelter for themselves without artifi ce and diffi culty.
9 Take my word for it, the era that preceded architects and
builders was truly happy. All those artifacts came along with selfindulgence:
the squared timbers, the saw slicing through neat markings,
the precise carpentry.
For the fi rst humans split soft wood with wedges.*
As well they might, for they were not preparing the roof of a future
banquet hall. Th ere were none of these long lines of wagons that
make the streets shake, transporting pines or fi rs to support paneled
ceilings laden with gold. 10 Th eir huts were propped up by forked
poles positioned at each end. Bundles of branches and sloping piles
of leaves allowed the heaviest rains to run off . Beneath these roofs
they lived in security: their thatch let them be free. What dwells
under marble and gold is servitude.
11 I have a further disagreement with Posidonius over his claim that iron tools were the invention of wise men. He could just as well
say that it was the wise who
learned then to snare wild beasts, to trap the birds,
and to set dogs all round the woodland glens.*
All that was discovered not by wisdom but by human ingenuity. 12 I
also disagree with his claim that it was the wise who discovered iron
and copper deposits at times when forest fi res scorched the ground,
melting it and releasing a fl ow of metal from veins lying near the
surface. Such things are discovered by the kind of people who care
about them. 13 Again, unlike Posidonius, I don’t consider it an interesting
question whether hammers came into use before tongs. Both
of these implements were invented by someone whose intelligence
was keen and active but not great or inspired; and the same applies
to everything else that can only be discovered by one whose back is
bent, whose mind is focused on the ground.
Th e sage lived simply; he must have, for even in our modern age
he wants to be as unencumbered as possible.* 14 How, I ask, can
you consistently admire both Diogenes and Daedalus?* Which of
these is wise in your view? Is it the one who invented the saw, or
the one who, upon seeing a boy drinking water from his rounded
hand, immediately removed the cup from his knapsack and broke it,
criticizing himself in the following words: “What a fool I am to have
kept unnecessary baggage all this time!” Th en he curled himself up in
his barrel and went to sleep! 15 Likewise, who do you think is wiser
today: the one who discovers how to make saff ron perfume spurt to
a huge height from hidden pipes, who fi lls or empties channels with
a sudden gush of water, who constructs movable panels for diningroom
ceilings in such a way that the décor can be changed as quickly
as the courses; or, alternatively, the one who shows himself and other
people how nature has given us no commands that are harsh or diffi
cult, that we can shelter ourselves without the marble worker and
the engineer, that we can clothe ourselves without the silk trade, that
we can have everything we need if we will just be content with what
the surface of the earth has provided. Once the human race becomes
willing to give this man a hearing, it will realize that cooks are as
unnecessary as soldiers.

16 It was the wise, or at least people resembling the wise, who regarded
the body’s security as something uncomplicated. Th e essential
things are available with little eff ort; it is pampering that demands
work. Follow nature, and you will not miss the artifi cer. Nature did
not want us to be overtaxed in this regard, and has equipped us
with the means to comply with all its requirements. “A naked body
cannot bear to be cold.” What, then? Aren’t the skins of wild beasts
and other animals quite capable of giving full protection against the
cold? Are there not many peoples who use bark to cover their bodies,
or make clothing out of feathers? Is it not the case even today that
most of the Scythians clothe themselves in the pelts of foxes and
martens, materials that are soft to the touch and impenetrable to
winds? What, then? Who is there who can’t weave a wicker frame,
daub it with ordinary mud, cover it with straw or brush, and spend
the winter safely with the rain running off down the sides? 17 “But we
need denser shade to keep out the heat of the summer sun.” What,
then? Do there not remain from ancient times many hidden caves
hollowed out by the passage of time or some other chance cause?
What, then? Is it not a fact that the peoples of North Africa and
others who live in excessively sunny climates take shelter in dugouts,
fi nding protection from the heat in the baked earth itself, when
nothing else would have been adequate?
18 Nature was not so unfair as to make life easy for all other
creatures but impossible for human beings to live without numerous
technical skills. No harsh demands have been made of us; nothing
needed for our survival has been made diffi cult to find. We were
born into a world where things were already prepared. We were the
ones that made things diffi cult for ourselves by despising what was
easy. Housing, clothing, the means of warming our bodies, food, and
in fact everything that has now become a huge business was simply
there, free for the taking and obtainable with little eff ort; for no one
took more of anything than was needed. It is we who have made
these things costly, strange, and only to be acquired by numerous and
considerable technical skills.
19 Nature provides what nature requires. Self-indulgence has
abandoned nature, spurring itself on every day, growing through the
centuries, and abetting vices by its own ingenuity. It lusted fi rst for nonessentials, then for things that were harmful; now, fi nally, it has
surrendered the mind to the body, bidding it serve the body’s every
whim. All the noisy occupations that hawk their wares to the community
are in business for the body’s sake. Th ere was a time when all
that the body got was rations, like a slave; but now, like a master, it
has everything provided to it. Th is is why you fi nd textile businesses
here, craft workshops there; here the aromas produced by chefs, there
the sensuous movements of dance teachers and sensuous and effeminate
singing. Th e natural limit we once observed, restricting our
wants to what is essential and within our resources, has vanished.
Nowadays one is considered unrefi ned and poverty-stricken if one
wants just what is enough.
20 It’s unbelievable, dear Lucilius, how easily even great men
are diverted from the truth by the enjoyment of their own rhetoric.
Take Posidonius, one of those, in my opinion, who have contributed
the most to philosophy: wanting to describe, fi rst, how some threads
are twisted and others drawn out from loose bunches of wool, then
how the hanging weights of the loom hold the warp straight up and
down, and how, to soften the coarse warp threads that support the
fabric, the weft is pressed tightly together by means of the batten, he
has claimed that even the art of weaving was invented by the wise.
He forgets that it was only later that this quite intricate procedure
was discovered, whereby
Th e warp is fi xed upon the beam, the threads
are separated by the cane, the weft
slides through upon the shuttle, then is pressed
by the broad comb’s indented teeth.*
How would he have reacted if he had seen our modern looms, which
produce clothing that is virtually transparent and gives no aid to the
body or even to decency?
21 He then moves on to farmers. He gives an equally eloquent
account of how the ground is fi rst turned by the plow and then given
a second plowing to loosen the earth and facilitate the development
of the roots, then how seeds are sown and weeds pulled by hand to
prevent stray wild plants from growing up to damage the crops. Th is
too, he says, was the work of the wise, as though agriculturalists were not making numerous discoveries even now for enhancing productivity.
22 Not content with these techniques, he proceeds to lower
the sage into the fl our mill, saying that it was he who fi rst began to
manufacture bread, in imitation of nature:
When grain is taken into the mouth, it is crushed by the hardness
of the teeth as they grind together, and anything that escapes is
brought back to the teeth by the tongue, then mixed with saliva
so that it will be moist and easy to swallow. Once it reaches the
stomach, it is digested by the steady cooking action of that organ,
and fi nally it is assimilated to the body. 23 Following this model,
someone took two rough-textured stones and placed one on top
of the other, to resemble the teeth: one part is fi xed in place to
let the other grind against it; then, by the friction of the two, the
granules are crushed, then reground several times until they are
reduced to very fi ne particles. He then sprinkled the fl our with
water, kneaded it, and shaped it into bread. At fi rst it was baked
in hot coals or in a clay pot; later came the gradual invention of
ovens and other types of cookers whose heat can be controlled.
If he had gone just a little further, he would have claimed that it was
the wise who invented shoe-making!
24 It was certainly reason that fi gured out all these things, but
not perfected reason. Th ey are the inventions of humanity, not of a
sage. And, in fact, the same is true of the boats we use to cross rivers
and seas, with their sails equipped to catch the force of the winds
and their rudders placed at the rear for steering the vessel this way
and that. Th e idea was derived from fi sh, which regulate their movements
by fl icking their tails to one side or the other. 25 He says,
It was actually a sage who invented all these things; but, because
they were too trivial for him to tackle himself, he assigned them
to menial assistants.
In reality, they were thought up by exactly the same people who make
them their business today. We know for sure that certain products
have only appeared in our own time; for instance, the use of windows
that let in clear light by means of translucent glass, or bathhouses
with vaulted fl oors and pipes set in the walls for spreading the heat
and keeping the upper and lower parts of the room at an even temperature. What need for me to mention the marble that makes our
temples and houses gleam, or the columns of rounded and polished
stones that support porticoes and buildings large enough for crowds
of people, or the shorthand signs that enable the most rapid talk to be
taken down and the hand to keep up with the speed of the tongue?
All these things have been produced by the lowliest slaves.
26 Wisdom occupies a loftier seat. It does not train the hand;
rather, it educates the mind. Do you want to know what it has unearthed
and achieved? Th e answer is not graceful dance movements,
nor is it the musical scales produced by trumpets and fl utes, which
release the air blown into them in one way or another and so transform
it into sound. Wisdom does not labor over weapons or fortifi
cations or implements of war. It fosters peace and summons the
human race to live in harmony. 27 And it is not, I insist, a maker of
tools for everyday needs. Why do you attribute such trivial things
to wisdom? What you have before your eye is the technician of life
itself. Indeed, it keeps the other crafts under its authority; for inasmuch
as wisdom is master of life, it is master also of life’s equipment.
Wisdom, moreover, has happiness as its goal; it leads the way and
opens the doors to that condition. 28 It indicates the things that are
really bad and those that merely seem so. It purges our minds of
illusion, giving them a substantive dignity while curtailing the sort
of dignity that is all empty show, and insisting that we understand
the diff erence between greatness and pomposity. It imparts to us a
conception of nature as a whole and a conception of itself. It reveals
the identity and attributes of the gods, including the spirits of the
underworld, the household deities, and the tutelary spirits, and also
those long-lasting° souls that have come to join the second rank of
deities, together with their location, activities, powers, and intentions.
When we become devotees of wisdom, we are given access not to
some local shrine but to the mighty temple of all the gods, the vault
of heaven itself, whose phenomena are brought before the mind’s
eye as they really are; for ordinary vision is inadequate to register so
vast a spectacle.
29 Next, wisdom takes us back to the world’s origin, the everlasting
rationality infused throughout the whole, and the power of all
the generative principles to fashion individual things according to
their kind. After this, it starts to investigate the mind, where it comes from, where it is located, how long it endures, how many parts it has.
Th en, turning from the corporeal* to the incorporeal, it scrutinizes
truth and its criteria, and after that, the way to sort out ambiguities
both in life and in utterance, for both involve confusions between
truth and falsehood.*
30 It is not the case, I maintain, that the sage detached himself,
as Posidonius supposes, from technology; he never went near it at
all. He would not have considered it worthwhile to invent something
that he would not think worthy of continued use. He would not take
up anything that had to be subsequently laid aside. 31 According
to Posidonius, “Anacharsis invented the potter’s wheel that fashions
vases by its rotation.” Th en, because the potter’s wheel is mentioned
in Homer, he wants us to take this passage to be spurious rather than
dismiss his own story.* For my part, I refuse to accept that Anacharsis
invented this thing; or, if he did, then a sage did indeed invent it, but
not by virtue of his being wise; for the wise do many things simply
by virtue of being human. Suppose a sage is a superb runner: he will
win a race by his speed and not by his wisdom.
I would like to show Posidonius a glassblower, whose breath
forms the glass into many shapes that a careful hand could scarcely
fashion. Here we have things that were discovered at a time when
the sage himself was no longer to be found. 32 Posidonius tells us
that Democritus is reputed to have invented the arch, a device that
uses the keystone to secure the curve made by a set of gradually tilted
stones. I must insist that this is untrue. Before Democritus there had
to be bridges and doorways, the top of which is generally rounded.*
33 You are also forgetting that the very same Democritus discovered
the means of softening ivory and of turning a pebble into an emerald
by baking it, a procedure by which even today we color stones found
to respond to it.* Th e sage may well have discovered these things, but
not by virtue of his wisdom. In fact, he does many things that we
observe quite unwise people doing just as well or even with greater
skill and ease.
34 Do you want to know what discoveries the philosopher has
really brought to light? In the fi rst place, the truths of nature, which
he has pursued quite diff erently from other creatures, whose eyes are
dim in relation to the divine. Second, the law of life, which he has
brought into line with the universal order of things, teaching us not just to know the gods but to follow them and accept all that happens
as their commands. He has told us not to give heed to false opinions
and has weighed the value of everything by an authentic standard. He
has condemned pleasures that are mixed with regret and praised the
goods that will always give satisfaction. He has made known that the
most fortunate person is the one who has no need of fortune, and
the most powerful person is the one who has power over himself.
35 Th e philosophy I am describing is not the one that situates
the citizen outside his community and the gods outside the world,
making virtue the instrument of pleasure, but the philosophy that
thinks nothing is good that is not honorable; the one that cannot
be captivated by gifts from humans or from fortune; the one whose
reward is this: that its followers cannot be swayed by rewards.*
I do not believe that this philosophy existed in that primitive era
when technology was absent and the uses of things were still being
learned by trial and error. 36 It came after° that happy epoch when
nature’s blessings were readily available for everyone’s use, when
greed and self-indulgence had not yet divided human beings against
one another and they had not yet learned to abandon sociability for
the sake of gain. Th e men living then were not wise, even if they were
acting as the wise should act.
37 One could not imagine a better condition for the human race,
not even if God were to grant one the opportunity to fashion earthly
things and dispense rules of conduct to peoples. Nor could one prefer
another way of life to that which existed among those of whom it
is said,
No plowmen tilled the fi elds; even to mark
the land with boundaries was not allowed.
Th eir work, their eff ort, served the common good,
and earth itself, when no demands were made,
gave all its gifts more gladly.*
38 What human race could have been more fortunate? Everyone had
a share in the fruits of nature. Like a parent, nature provided for the
maintenance of everyone: they were free of anxiety, for they used,
but did not own, the resources of the community. Surely I may call
that people supremely wealthy, for among them you could fi nd no
one who was poor.

Th is optimal state of things was disrupted by greed. In its passion
to be acquisitive and turn things into private property, it succeeded in
making everything belong to diff erent people, and reduced itself to a
mere fraction of its formerly huge stock. Greed introduced poverty,
and by desiring much, it lost everything. 39 Nowadays it strives to recover
its losses, piles one estate onto another by buying out or forcing
out its neighbors, expands its lands into the area of whole provinces,
takes a long journey through its own property and calls it ownership.
Yet in spite of all this, no extension of boundaries will bring us back
to our original condition. When we have completed this project, we
shall possess a great deal—but we used to own the whole world.
40 Th e earth itself was more productive when it was untilled;
it was abundant for the needs of peoples who were not plunderers.
It was as great a pleasure to share with another what one had
found amid nature’s bounty as it was to fi nd it in the fi rst place.
No one could possibly have either more or less than was needed.
Th ings were shared in mutual harmony. Th e time had not yet come
when the stronger began to lay hands on the weaker, the time when
the greedy would conceal things as a supply for their own use and
thereby remove the necessities of life from other people. Th eir concern
for others was as great as for themselves. 41 Weapons were not
constantly in use; hands unstained with human blood turned all their
hostility against wild beasts. Th e people of that era found protection
from the sun in some thick wood. Kept safe from the fi erceness of
rain and storms by a humble shelter of leaves, they passed their days
quite safely, and at night they slept calmly without a sigh. We toss
and turn with anxiety on our purple bedclothes, kept awake by the
sting of our cares. How softly those people slept on the hard ground!
42 Rather than being overhung by coff ered ceilings, they lay out of
doors with the stars gliding above them and that magnifi cent nightly
spectacle which is the motion of the celestial sphere, which carries
on so great a work without a sound. By day as well as by night, views
of this resplendent dwelling opened before them. Th ey enjoyed the
sight of constellations setting past the zenith and others rising again
into visibility. 43 Must it not have been a delight to roam amid such
a vast expanse of wonders?
You moderns, on the other hand, tremble at every sound your
houses make. If something creaks, you fl ee in terror amid your frescoed walls. Th ose people did not dwell in homes resembling towns.
Th e free-fl owing breath of the open air, the light shade given by
rock or tree, crystalline springs, freely running streams unspoiled
by industry, pipes, or any artifi cial watercourse, and meadows with a
natural beauty—these were the settings of their rural dwellings embellished
only by the handicrafts of country folk. Th is was a home in
agreement with nature. It was a pleasure to live there, made anxious
neither by it nor for it. For houses nowadays make up a large part
of our fears.
44 Splendid and innocent though their life was, they were not the
wise, for this word is only applicable to the greatest of undertakings.
Yet I would not deny that they were men of lofty spirit and, if I may
say so, but recently descended from the gods. Before the world was
exhausted, it certainly gave birth to superior beings. Th eir natural
disposition was in every case hardier and better suited to manual
labor, but it correspondingly fell short in perfection. Nature does not
bestow virtue: becoming good is a skill. 45 To be sure, those people
did not prospect for gold or silver or for gleaming gems to be found
in the dregs of the earth. At that time, far from having one human
being kill another merely for the pleasure of the spectacle, without
even the motive of anger or fear, they were merciful even to the
speechless animals. Th ey were not yet wearing embroidered clothes,
or clothes interwoven with gold, for gold was still unmined.
46 What is our conclusion, then? Th ese people were innocent out
of ignorance. Th ere is a great diff erence between refusing to do wrong
and not knowing how to do it. Th ey lacked the virtues of justice, good
sense, moderation, and courage. Th eir unsophisticated life did possess
certain qualities resembling all these, but real virtue belongs only to
a mind that has been trained, thoroughly instructed, and brought to
the highest condition by constant practice. We are indeed born for
this, but not born with it. Until you provide some education, even the
best natures have only the raw material for virtue, not virtue itself.

Farewell.

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