decreaseth, but this also, that if he live long, he cannot be certain, whether his understanding shall continue so able and sufficient, for either discreet1 consideration, in matter of businesses; or for contemplation: it being the thing, whereon true knowledge of things both divine and human, doth depend. For if once he shall begin to dote, his respiration2, nutrition, his imaginative, and appetitive, and other natural faculties3, may still continue the same: he shall find no want of them. But how to make that right use of himself that he should, how to observe exactly in all things that which is right and just, how to redress4 and rectify5 all wrong, or sudden apprehensions7 and imaginations, and even of this particular, whether he should live any longer or no, to consider duly; for all such things, wherein the best strength and vigour8 of the mind is most requisite9; his power and ability will be past and gone. Thou must hasten therefore; not only because thou art every day nearer unto death than other, but also because that intellective faculty10 in thee, whereby thou art enabled to know the true nature of things, and to order all thy actions by that knowledge, doth daily waste and decay: or, may fail thee before thou die.
II. This also thou must observe, that whatsoever11 it is that naturally
doth happen to things natural, hath somewhat in itself that is pleasing and delightful12: as a great loaf when it is baked, some parts of it cleave13 as it were, and part asunder14, and make the crust of it rugged15 and unequal, and yet those parts of it, though in some sort it be against the art and intention of baking itself, that they are thus cleft17 and parted, which should have been and were first made all even and uniform, they become it well nevertheless, and have a certain peculiar18 property, to stir the appetite. So figs19 are accounted fairest and ripest then, when they begin to shrink, and wither20 as it were. So ripe olives, when they are next to putrefaction21, then are they in their proper beauty. The hanging down of grapes—the brow of a lion, the froth of a foaming22 wild boar, and many other like things, though by themselves considered, they are far from any beauty, yet because they happen naturally, they both are comely23, and delightful; so that if a man shall with a profound mind and apprehension6, consider all things in the world, even among all those things which are but mere24 accessories and natural appendices as it were, there will scarce appear anything unto him, wherein he will not find matter of pleasure and delight. So will he behold25 with as much pleasure the true rictus of wild beasts, as those which by skilful26 painters and other artificers are imitated. So will he be able to perceive the proper ripeness and beauty of old age, whether in man or woman: and whatsoever else it is that is beautiful and alluring27 in whatsoever is, with chaste28 and continent eyes he will soon find out and discern. Those and many other things will he discern, not credible29 unto every one, but unto them only who are truly and familiarly acquainted, both with nature itself, and all natural things.
III. Hippocrates having cured many sicknesses, fell sick himself and
died. The Chaldeans and Astrologians having foretold30 the deaths of divers31, were afterwards themselves surprised by the fates. Alexander and Pompeius, and Caius Caesar, having destroyed so many towns, and cut off in the field so many thousands both of horse and foot, yet they themselves at last were fain to part with their own lives. Heraclitus having written so many natural tracts32 concerning the last and general conflagration33 of the world, died afterwards all filled with water within, and all bedaubed with dirt and dung without. Lice killed Democritus; and Socrates, another sort of vermin, wicked ungodly men. How then stands the case? Thou hast taken ship, thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere. If all life and sense shall cease, then shalt thou cease also to be subject to either pains or pleasures; and to serve and tend this vile34 cottage; so much the viler35, by how much that which ministers unto it doth excel; the one being a rational substance, and a spirit, the other nothing but earth and blood.
IV. Spend not the remnant of thy days in thoughts and fancies concerning
other men, when it is not in relation to some common good, when by it thou art hindered from some other better work. That is, spend not thy time in thinking, what such a man doth, and to what end: what he saith, and what he thinks, and what he is about, and such other things or curiosities, which make a man to rove and wander from the care and observation of that part of himself, which is rational, and overruling. See therefore in the whole series and connection of thy thoughts, that thou be careful to prevent whatsoever is idle and impertinent: but especially, whatsoever is curious and malicious36: and thou must use thyself to think only of such things, of which if a man upon a sudden should ask thee, what it is that thou art now thinking, thou mayest answer This, and That, freely and boldly, that so by thy thoughts it may presently appear that in all thee is sincere, and peaceable; as becometh one that is made for society, and regards not pleasures, nor gives way to any voluptuous37 imaginations at all: free from all contentiousness38, envy, and suspicion, and from whatsoever else thou wouldest blush to confess thy thoughts were set upon. He that is such, is he surely that doth not put off to lay hold on that which is best indeed, a very priest and minister of the gods, well acquainted and in good correspondence with him especially that is seated and placed within himself, as in a temple and sacrary: to whom also he keeps and preserves himself unspotted by pleasure, undaunted by pain; free from any manner of wrong, or contumely, by himself offered unto himself: not capable of any evil from others: a wrestler39 of the best sort, and for the highest prize, that he may not be cast down by any passion or affection of his own; deeply dyed and drenched40 in righteousness, embracing and accepting with his whole heart whatsoever either happeneth or is allotted41 unto him. One who not often, nor without some great necessity tending to some public good, mindeth what any other, either speaks, or doth, or purposeth: for those things only that are in his own power, or that are truly his own, are the objects of his employments, and his thoughts are ever taken up with those things, which of the whole universe are by the fates or Providence42 destinated and appropriated unto himself. Those things that are his own, and in his own power, he himself takes order, for that they be good: and as for those that happen unto him, he believes them to be so. For that lot and portion which is assigned to every one, as it is unavoidable and necessary, so is it always profitable. He remembers besides that whatsoever partakes of reason, is akin16 unto him, and that to care for all men generally, is agreeing to the nature of a man: but as for honour and praise, that they ought not generally to be admitted and accepted of from all, but from such only, who live according to nature. As for them that do not, what manner of men they be at home, or abroad; day or night, how conditioned themselves with what manner of conditions, or with men of what conditions they moil and pass away the time together, he knoweth, and remembers right well, he therefore regards not such praise and approbation43, as proceeding44 from them, who cannot like and approve themselves.
V. Do nothing against thy will, nor contrary to the community, nor
without due examination, nor with reluctancy. Affect not to set out thy thoughts with curious neat language. Be neither a great talker, nor a great undertaker. Moreover, let thy God that is in thee to rule over thee, find by thee, that he hath to do with a man; an aged45 man; a sociable46 man; a Roman; a prince; one that hath ordered his life, as one that expecteth, as it were, nothing but the sound of the trumpet47, sounding a retreat to depart out of this life with all expedition. One who for his word or actions neither needs an oath, nor any man to be a witness.
VI. To be cheerful, and to stand in no need, either of other men's help
or attendance, or of that rest and tranquillity48, which thou must be beholding49 to others for. Rather like one that is straight of himself, or hath ever been straight, than one that hath been rectified50.
VII. If thou shalt find anything in this mortal life better than
righteousness, than truth, temperance, fortitude51, and in general better than a mind contented52 both with those things which according to right and reason she doth, and in those, which without her will and knowledge happen unto thee by the providence; if I say, thou canst find out anything better than this, apply thyself unto it with thy whole heart, and that which is best wheresoever thou dost find it, enjoy freely. But if nothing thou shalt find worthy53 to be preferred to that spirit which is within thee; if nothing better than to subject unto thee thine own lusts54 and desires, and not to give way to any fancies or imaginations before thou hast duly considered of them, nothing better than to withdraw thyself (to use Socrates his words) from all sensuality, and submit thyself unto the gods, and to have care of all men in general: if thou shalt find that all other things in comparison of this, are but vile, and of little moment; then give not way to any other thing, which being once though but affected56 and inclined unto, it will no more be in thy power without all distraction57 as thou oughtest to prefer and to pursue after that good, which is thine own and thy proper good. For it is not lawful58, that anything that is of another and inferior kind and nature, be it what it will, as either popular applause, or honour, or riches, or pleasures; should be suffered to confront and contest as it were, with that which is rational, and operatively good. For all these things, if once though but for a while, they begin to please, they presently prevail, and pervert59 a man's mind, or turn a man from the right way. Do thou therefore I say absolutely and freely make choice of that which is best, and stick unto it. Now, that they say is best, which is most profitable. If they mean profitable to man as he is a rational man, stand thou to it, and maintain it; but if they mean profitable, as he is a creature, only reject it; and from this thy tenet and conclusion keep off carefully all plausible60 shows and colours of external appearance, that thou mayest be able to discern things rightly.
thee either to break thy faith, or to lose thy modesty63; to hate any man, to suspect, to curse, to dissemble, to lust55 after anything, that requireth the secret of walls or veils. But he that preferreth before all things his rational part and spirit, and the sacred mysteries of virtue64 which issueth from it, he shall never lament65 and exclaim, never sigh; he shall never want either solitude66 or company: and which is chiefest of all, he shall live without either desire or fear. And as for life, whether for a long or short time he shall enjoy his soul thus compassed about with a body, he is altogether indifferent. For if even now he were to depart, he is as ready for it, as for any other action, which may be performed with modesty and decency67. For all his life long, this is his only care, that his mind may always be occupied in such intentions and objects, as are proper to a rational sociable creature.
not find anything, either foul69 or impure70, or as it were festered: nothing that is either servile, or affected: no partial tie; no malicious averseness; nothing obnoxious71; nothing concealed72. The life of such an one, death can never surprise as imperfect; as of an actor, that should die before he had ended, or the play itself were at an end, a man might speak.
X. Use thine opinative faculty with all honour and respect, for in
her indeed is all: that thy opinion do not beget73 in thy understanding anything contrary to either nature, or the proper constitution of a rational creature. The end and object of a rational constitution is, to do nothing rashly, to be kindly74 affected towards men, and in all things willingly to submit unto the gods. Casting therefore all other things aside, keep thyself to these few, and remember withal that no man properly can be said to live more than that which is now present, which is but a moment of time. Whatsoever is besides either is already past, or uncertain. The time therefore that any man doth live, is but a little, and the place where he liveth, is but a very little corner of the earth, and the greatest fame that can remain of a man after his death, even that is but little, and that too, such as it is whilst it is, is by the succession of silly mortal men preserved, who likewise shall shortly die, and even whiles they live know not what in very deed they themselves are: and much less can know one, who long before is dead and gone.
XI. To these ever-present helps and mementoes, let one more be added,
ever to make a particular description and delineation75 as it were of every object that presents itself to thy mind, that thou mayest wholly and throughly contemplate76 it, in its own proper nature, bare and naked; wholly, and severally; divided into its several parts and quarters: and then by thyself in thy mind, to call both it, and those things of which it doth consist, and in which it shall be resolved, by their own proper true names, and appellations77. For there is nothing so effectual to beget true magnanimity, as to be able truly and methodically to examine and consider all things that happen in this life, and so to penetrate78 into their natures, that at the same time, this also may concur79 in our apprehensions: what is the true use of it? and what is the true nature of this universe, to which it is useful? how much in regard of the universe may it be esteemed80? how much in regard of man, a citizen of the supreme81 city, of which all other cities in the world are as it were but houses and families?
XII. What is this, that now my fancy is set upon? of what things doth
it consist? how long can it last? which of all the virtues82 is the proper virtue for this present use? as whether meekness83, fortitude, truth, faith, sincerity84, contentation, or any of the rest? Of everything therefore thou must use thyself to say, This immediately comes from God, this by that fatal connection, and concatenation of things, or (which almost comes to one) by some coincidental casualty. And as for this, it proceeds from my neighbour, my kinsman85, my fellow: through his ignorance indeed, because he knows not what is truly natural unto him: but I know it, and therefore carry myself towards him according to the natural law of fellowship; that is kindly, and justly. As for those things that of themselves are altogether indifferent, as in my best judgment86 I conceive everything to deserve more or less, so I carry myself towards it.
XIII. If thou shalt intend that which is present, following the rule of
right and reason carefully, solidly, meekly87, and shalt not intermix any other businesses, but shall study this only to preserve thy spirit unpolluted, and pure, and shall cleave unto him without either hope or fear of anything, in all things that thou shalt either do or speak, contenting thyself with heroical truth, thou shalt live happily; and from this, there is no man that can hinder thee.
XIV. As physicians and chirurgeons have always their instruments ready
at hand for all sudden cures; so have thou always thy dogmata in a readiness for the knowledge of things, both divine and human: and whatsoever thou dost, even in the smallest things that thou dost, thou must ever remember that mutual88 relation, and connection that is between these two things divine, and things human. For without relation unto God, thou shalt never speed in any worldly actions; nor on the other side in any divine, without some respect had to things human.
XV. Be not deceived; for thou shalt never live to read thy moral
commentaries, nor the acts of the famous Romans and Grecians; nor those excerpta from several books; all which thou hadst provided and laid up for thyself against thine old age. Hasten therefore to an end, and giving over all vain hopes, help thyself in time if thou carest for thyself, as thou oughtest to do.
XVI. To steal, to sow, to buy, to be at rest, to see what is to be done
(which is not seen by the eyes, but by another kind of sight:) what these words mean, and how many ways to be understood, they do not understand. The body, the soul, the understanding. As the senses naturally belong to the body, and the desires and affections to the soul, so do the dogmata to the understanding.
XVII. To be capable of fancies and imaginations, is common to man and
beast. To be violently drawn89 and moved by the lusts and desires of the soul, is proper to wild beasts and monsters, such as Phalaris and Nero were. To follow reason for ordinary duties and actions is common to them also, who believe not that there be any gods, and for their advantage would make no conscience to betray their own country; and who when once the doors be shut upon them, dare do anything. If therefore all things else be common to these likewise, it follows, that for a man to like and embrace all things that happen and are destinated unto him, and not to trouble and molest90 that spirit which is seated in the temple of his own breast, with a multitude of vain fancies and imaginations, but to keep him propitious91 and to obey him as a god, never either speaking anything contrary to truth, or doing anything contrary to justice, is the only true property of a good man. And such a one, though no man should believe that he liveth as he doth, either sincerely and conscionably, or cheerful and contentedly92; yet is he neither with any man at all angry for it, nor diverted by it from the way that leadeth to the end of his life, through which a man must pass pure, ever ready to depart, and willing of himself without any compulsion to fit and accommodate himself to his proper lot and portion.
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1
discreet
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| adj.(言行)谨慎的；慎重的；有判断力的 | |
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respiration
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| n.呼吸作用；一次呼吸；植物光合作用 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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rectify
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| v.订正，矫正，改正 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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apprehensions
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| 疑惧 | |
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vigour
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| （=vigor）n.智力，体力，精力 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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cleave
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| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
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asunder
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| adj.分离的，化为碎片 | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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akin
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| adj.同族的，类似的 | |
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cleft
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| n.裂缝；adj.裂开的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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figs
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| figures 数字，图形，外形 | |
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wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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putrefaction
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| n.腐坏，腐败 | |
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foaming
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| adj.布满泡沫的；发泡 | |
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comely
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| adj.漂亮的，合宜的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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behold
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| v.看，注视，看到 | |
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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alluring
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| adj.吸引人的，迷人的 | |
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chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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credible
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| adj.可信任的，可靠的 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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divers
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| adj.不同的；种种的 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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conflagration
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| n.建筑物或森林大火 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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viler
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| adj.卑鄙的( vile的比较级 )；可耻的；极坏的；非常讨厌的 | |
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malicious
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| adj.有恶意的，心怀恶意的 | |
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voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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contentiousness
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wrestler
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| n.摔角选手，扭 | |
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drenched
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| adj.湿透的；充满的v.使湿透( drench的过去式和过去分词 )；在某人（某物）上大量使用（某液体） | |
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allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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approbation
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| n.称赞；认可 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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aged
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| adj.年老的，陈年的 | |
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sociable
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| adj.好交际的，友好的，合群的 | |
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trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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tranquillity
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| n. 平静, 安静 | |
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beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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50
rectified
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| [医]矫正的，调整的 | |
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fortitude
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| n.坚忍不拔；刚毅 | |
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contented
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| adj.满意的，安心的，知足的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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54
lusts
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| 贪求（lust的第三人称单数形式） | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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affected
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| adj.不自然的，假装的 | |
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distraction
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| n.精神涣散，精神不集中，消遣，娱乐 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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constrain
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| vt.限制，约束；克制，抑制 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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64
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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66
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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68
purged
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| 清除（政敌等）( purge的过去式和过去分词 )； 涤除（罪恶等）； 净化（心灵、风气等）； 消除（错事等）的不良影响 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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beget
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| v.引起；产生 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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delineation
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| n.记述；描写 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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appellations
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| n.名称，称号( appellation的名词复数 ) | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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concur
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| v.同意，意见一致，互助，同时发生 | |
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80
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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83
meekness
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| n.温顺，柔和 | |
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84
sincerity
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| n.真诚，诚意；真实 | |
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85
kinsman
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| n.男亲属 | |
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86
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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meekly
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| adv.温顺地，逆来顺受地 | |
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88
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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89
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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90
molest
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| vt.骚扰，干扰，调戏 | |
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propitious
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| adj.吉利的；顺利的 | |
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contentedly
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| adv.心满意足地 | |
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