1. We are quite agreed. I think, that everything that is the object of our bodily senses is incapable of remaining a single moment in the same state, but is in motion and transition and possesses no actuality, that is, in plain language, has no real existence. In consequence, true, divine philosophy admonishes us to check and mitigate our affection for such things, as being very baneful and productive of detriment, so that even while in control of this mortal body, the soul may with intensity and fervour pursue those things that are ever the same and satisfy with no transient charm. Although this is true and although my mind envisages you in your simple and unalloyed character, as an individual who may be loved without disquietude, still I must confess that when you are absent in body and distant in space, I miss the pleasure of meeting and seeing you, and desire it. when it can be had, for the brethren. This fault, if I know you aright, you are glad to find in me. and. although you pray for every good thing for your dearest and closest friends, you are reluctant to see them cured of it. But if you have attained such strength of mind that you can both discern this pitfall and make mockery of those who have fallen into it, then you are indeed great and different from me, for I want my absent friend to miss me as long as I miss him. Yet, as far as I can, I watchfully strive to set my affections upon nothing that can cause me regret by its absence. Though engaged in this preventive course, I remind you in the meantime, whatever be your state of mind, that we must, if we care for each other, finish the discussion I had begun with you, for I should certainly not allow Alypius a to help in finishing it, even if he wanted to, which he doesn't. His kindly nature would make him second my efforts to keep contact with you by as many letters as I can send, even when your duties drive you farther away from us.
1. Bene inter nos convenit, ut opinor, omnia, quae corporeus sensus adtingit, ne puncto quidem temporis eodem modo manere posse, sed labi, effluere et praesens nihil obtinere, id est, ut latine loquar, non esse. Horum itaque amorem perniciosissimum poenarumque plenissimum vera et divina philosophia monet frenare atque sopire, ut se toto animus, etiam dum hoc corpus agit, in ea, quae semper eiusdem modi sunt neque peregrino pulchro placent, feratur atque aestuet. Quae cum ita sint et cum te verum ac simplicem, qualis sine ulla sollicitudine amari potes, in semet ipsa mens videat, fatemur tamen congressum istum atque conspectum tuum, cum a nobis corpore discedis locisque seiungeris, quaerere nos eoque, dum licet, cupere fratribus. Quod profecto vitium, si te bene novi, amas in nobis et, cum omnia bona optes carissimis et familiarissimis tuis, ab hoc eos sanare metuis. Si autem tam potenti animo es, ut et agnoscere hunc laqueum et eo captos inridere valeas, ne tu magnus atque alius. Ego quidem quamdiu desidero absentem, desiderari me volo. Invigilo tamen, quantum queo, et nitor, ut nihil amem, quod abesse a me invito potest. Quod dum officio, commoneo te interim, qualiscumque sis, inchoatam tecum disputationem perficiendam, si curae nobismet ipsis sumus. Nam eam cum Alypio perfici nequaquam sinerem, etiam si vellet. Non vult autem; non enim est humanitatis eius non mecum operam dare, ut in quam multis possemus litteris te nobiscum teneamus nescio qua necessitate fugientem.