Letter 9030: When you are with me, and now again by letter, you often praise your friend Nonius to me for the generosity he has...
Pliny the Younger→Geminus|c. 107 AD|Pliny the Younger|Human translated
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To Geminus.
When you are with me, and now again by letter, you often praise your friend Nonius to me for the generosity he has shown to certain persons, and I myself join in those praises, provided that these are not the sole recipients of his bounty. For I like a man who is really generous to show that virtue to his country, to his neighbours, to his relations, and his friends, that is to say to his poor friends, unlike the people who are most ready to give to those who can best return their gifts. Presents of that sort are, in my judgment, mere bird-lime and baited hooks ; they are not offers of one's own substance so much as tricks to catch the substance of others. Very similar in point of character to these are the people who take from one person to give to another, and thus seek a reputation for generosity by practising greed. But a man's first duty is to be content with what he has, and his second is to go round the circle of his friends, and give assistance - and help to those whom he knows to need it most. If Nonius observes all these rules, he deserves unqualified praise; if he observes only one of them, he deserves some praise, but not so much. So rare is it to find a model even for imperfect generosity, for the greed of possession has so seized upon men that they seem rather to be possessed by their wealth than to be the possessors of it. Farewell.
L To Geminus.
When you are with me, and now again by letter, you often praise your friend Nonius to me for the generosity he has shown to certain persons, and I myself join in those praises, provided that these are not the sole recipients of his bounty. For I like a man who is really generous to show that virtue to his country, to his neighbours, to his relations, and his friends, that is to say to his poor friends, unlike the people who are most ready to give to those who can best return their gifts. Presents of that sort are, in my judgment, mere bird-lime and baited hooks ; they are not offers of one's own substance so much as tricks to catch the substance of others. Very similar in point of character to these are the people who take from one person to give to another, and thus seek a reputation for generosity by practising greed. But a man's first duty is to be content with what he has, and his second is to go round the circle of his friends, and give assistance - and help to those whom he knows to need it most. If Nonius observes all these rules, he deserves unqualified praise; if he observes only one of them, he deserves some praise, but not so much. So rare is it to find a model even for imperfect generosity, for the greed of possession has so seized upon men that they seem rather to be possessed by their wealth than to be the possessors of it. Farewell.
C. PLINIUS GEMINO SUO S.
Laudas mihi et frequenter praesens et nunc per epistulas Nonium tuum, quod sit liberalis in quosdam: et ipse laudo, si tamen non in hos solos. Volo enim eum, qui sit vere liberalis, tribuere patriae propinquis, affinibus amicis, sed amicis dico pauperibus, non ut isti qui iis potissimum donant, qui donare maxime possunt. Hos ego viscatis hamatisque muneribus non sua promere puto sed aliena corripere. Sunt ingenio simili qui quod huic donant auferunt illi, famamque liberalitatis avaritia petunt. Primum est autem suo esse contentum, deinde, quos praecipue scias indigere, sustentantem foventemque orbe quodam socialitatis ambire. Quae cuncta si facit iste, usquequaque laudandus est; si unum aliquid, minus quidem, laudandus tamen: tam rarum est etiam imperfectae liberalitatis exemplar. Ea invasit homines habendi cupido, ut possideri magis quam possidere videantur. Vale.
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To Geminus.
When you are with me, and now again by letter, you often praise your friend Nonius to me for the generosity he has shown to certain persons, and I myself join in those praises, provided that these are not the sole recipients of his bounty. For I like a man who is really generous to show that virtue to his country, to his neighbours, to his relations, and his friends, that is to say to his poor friends, unlike the people who are most ready to give to those who can best return their gifts. Presents of that sort are, in my judgment, mere bird-lime and baited hooks ; they are not offers of one's own substance so much as tricks to catch the substance of others. Very similar in point of character to these are the people who take from one person to give to another, and thus seek a reputation for generosity by practising greed. But a man's first duty is to be content with what he has, and his second is to go round the circle of his friends, and give assistance - and help to those whom he knows to need it most. If Nonius observes all these rules, he deserves unqualified praise; if he observes only one of them, he deserves some praise, but not so much. So rare is it to find a model even for imperfect generosity, for the greed of possession has so seized upon men that they seem rather to be possessed by their wealth than to be the possessors of it. Farewell.
Human translation — Attalus.org
Latin / Greek Original
C. PLINIUS GEMINO SUO S.
Laudas mihi et frequenter praesens et nunc per epistulas Nonium tuum, quod sit liberalis in quosdam: et ipse laudo, si tamen non in hos solos. Volo enim eum, qui sit vere liberalis, tribuere patriae propinquis, affinibus amicis, sed amicis dico pauperibus, non ut isti qui iis potissimum donant, qui donare maxime possunt. Hos ego viscatis hamatisque muneribus non sua promere puto sed aliena corripere. Sunt ingenio simili qui quod huic donant auferunt illi, famamque liberalitatis avaritia petunt. Primum est autem suo esse contentum, deinde, quos praecipue scias indigere, sustentantem foventemque orbe quodam socialitatis ambire. Quae cuncta si facit iste, usquequaque laudandus est; si unum aliquid, minus quidem, laudandus tamen: tam rarum est etiam imperfectae liberalitatis exemplar. Ea invasit homines habendi cupido, ut possideri magis quam possidere videantur. Vale.