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XIIII.

ΑΡΕΤΗΣ ΣΚΙΑ ΦΘΟΝΟΣ.

VIrtutis comes invidia, plerunque bonos insectatur. Mos
enim est hominum, ut nullius laudem tolerent libenter,
neque eundem reliquis excellere: invidetur autem virtuti, prae-
stanti, florentique fortunae.[1] At invidia virtute parta molesta esse
non debet forti viro: cuius virtus hoc modo excitatior reddi-
tur, & ad omne bonum opus magis idonea. invidia virtutem
sectatur, ut umbra corpus. Huius vexatione, & punctione red-
ditur vigil, perpetuň excubat in sui defensionem, cogiturque
illius stimulis rectae viae insistere, & per mille labores progredi
ad inaccessum illud gloriae propugnaculum: quň cům perve-
nit, securitati se dat perpetuae: iis enim qui in vita sunt, si quid
laude dignum egerint, iis obstat invidia: post funera ut pluri-
mům minůs severč se in defunctos gerit. Compertum invidiam
est extremo fine domari. Virtus abunde sui est praemium, qui-
cunque sequatur eventus. Laudibus humanis virtus non eget,
ducit enim secum laudem suam & decus. Qui rectč & honestč
curriculum vivendi ŕ natura datum confecerit, hunc
virtus, invidia superata, immortalem
reddit.

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XIIII.

Iacobo Santalbino Trecensi Medico.[2]

ΑΡΕΤΗC CΚΙΑ ΦΘΟΝΟC.

Envy is the shadow of virtue

UMbram habet omne suam corpus: sequiturque, praeitque:
Sic secum virtus attrahit invidiam.
Invidiam sine qua virtus torpescit: at illi
Ad laudem stimulos suggerit invidia.

Every body has its shadow; and it follows and leads the way: Thus virtue draws envy with it, envy without which virtue grows sluggish: but envy brings it goads to gain praise.

Notes:

1.  A misquoting of Cicero, De Oratore, 2.52.210.

2.  Jacques de St-Aubin, a doctor from Troyes, lived in Metz.



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