2. Observe what grace and charm appear even in the accidents that accompany Nature's work. Thus some parts of a loaf crack and burst in the baking; and this cracking, though in a manner contrary to the design of the baker9, looks well and invites the appetite. Figs10, too, gape11 when at their ripest, and in ripe olives the very approach to rotting adds a special beauty to the fruit. The droop12 of ears of corn, the bent13 brows of the lion, the foam14 at a boar's mouth, and many other things, are far from comely15 in themselves, yet, since they accompany the works of Nature, they make part of her adornment16, and rejoice the beholder18. Thus, if a man be sensitive to such things, and have a more than common penetration19 into the constitution of the whole, scarce anything connected with Nature will fail to give him pleasure, as he comes to understand it. Such a man will contemplate20 in the real world the fierce jaws21 of wild beasts with no less delight than when sculptors22 or painters set forth for him their presentments. With like pleasure will his chaste23 eyes behold17 the maturity24 and grace of old age in man or woman, and the inviting25 charms of youth. Many such things will strike him, things not credible26 to the many, but which come to him alone who is truly familiar with the works of Nature and near to her own heart.
3. Hippocrates, who had healed many diseases, himself fell sick, and died. The Chaldeans foretold27 the fatal hours of multitudes, and afterwards fate carried themselves away. Alexander, Pompey, and Gaius Caesar, who so often razed28 whole cities, and cut off in battle so many myriads29 of horse and foot, at last departed from this life themselves. Heraclitus, after his many speculations30 on the conflagration31 of the world, died, swollen32 with water and plastered with cow-dung. Vermin destroyed Democritus; Socrates was killed by vermin of another sort. What of all this? You have gone aboard, made your voyage, come to harbour. Disembark: if into another life, there will God be also; if into nothingness, at least you will have done with bearing pain and pleasure, and with your slavery to this vessel33 so much meaner than its slave. For the soul is intelligence and deity34, the body dust and corruption35.
4. Waste not what remains of life in consideration about others, when it makes not for the common good. Be sure you are neglecting other work if you busy yourself with what such a one is doing and why, with what he is saying, thinking, or scheming. All such things do but divert you from the steadfast36 guardianship37 of your own soul. It behoves you, then, in every train of thought to shun38 all that is aimless or useless, and, above all, everything officious or malignant39. Accustom40 yourself so, and only so, to think, that, if any one were suddenly to ask you, Of what are you thinking-now? you could answer frankly41 and at once, Of so and so. Then it will plainly appear that you are all simplicity42 and kindliness43, as befits a social being who takes little thought for enjoyment44 or any phantom45 pleasure; who spurns46 contentiousness47, envy, or suspicion; or any passion the harbouring of which one would blush to own. For such a man, who has finally determined48 to be henceforth among the best, is, as it were, a priest and minister of the Gods, using the spirit within him, which preserves a man unspotted from pleasure, unwounded by any pain, inaccessible49 to all insult, innocent of all evil; a champion in the noblest of all contests—the contest for victory over every passion. He is penetrated50 with justice; he welcomes with all his heart whatever befalls, or is appointed by Providence51. He troubles not often, or ever without pressing public need, to consider what another may say, or do, or design. Solely52 intent upon his own conduct, ever mindful of his own concurrent53 part in the destiny of the Universe, he orders his conduct well, persuaded that his part is good. For the lot appointed to every man is part of the law of all things as well as a law for him. He forgets not that all rational beings are akin8, and that the love of all mankind is part of the nature of man; also that we must not think as all men think, but only as those who live a life accordant with nature. As for those who live otherwise, he remembers always how they act at home and abroad, by night and by day, and how and with whom they are found in company. And so he cannot esteem54 the praise of such, for they enjoy not their own approbation55.
5. In action be neither grudging56, nor selfish, nor ill-advised, nor constrained57. Let not your thought be adorned58 with overmuch nicety. Be not a babbler or a busybody. Let the God within direct you as a manly59 being, as an elder, a statesman, a Roman, and a ruler, standing2 prepared like one who awaits the recall from life, in marching order; requiring neither an oath nor the testimony60 of any man. And withal, be cheerful, and independent of the assistance and the peace that comes from others; for, it is a man's duty to stand upright, self-supporting, not supported.
6. If in the life of man you find anything better than justice, truth, sobriety, manliness61; and, in sum, anything better than the satisfaction of your soul with itself in that wherein it is given to you to follow right reason; and with fate in that which is determined beyond your control; if, I say, you find aught better than this, then turn thereto with all your heart, and enjoy it as the best that is to be found. But if nothing seems to you better than the divinity seated within you, which has conquered all your impulses, which sifts62 all your thoughts, which, as Socrates said, has detached itself from the promptings of sense, and devoted63 itself to God and to the love of mankind; if you find every other thing small and worthless compared with this, see that you give place to no other which might turn, divert, or distract you from holding in highest esteem the good which is especially and properly your own. For it is not permitted to us to substitute for that which is good in reason or in fact anything not agreeable thereto, such as the praise of the many, power, riches, or the pursuit of pleasure. All these things may seem admissible for a moment; but presently they get the upper hand, and lead us astray. But do you, I say, frankly and freely choose the best, and keep to it. The best is what is for your advantage. If now you choose what is for your spiritual advantage, hold it fast; if what is for your bodily advantage, admit that it is so chosen, and keep your choice with all modesty64. Only see that you make a sure discrimination.
7. Never esteem aught of advantage which will oblige you to break your faith, or to desert your honour; to hate, to suspect, or to execrate65 any man; to play a part; or to set your mind on anything that needs to be hidden by wall or curtain. He who to all things prefers the soul, the divinity within him, and the sacred cult66 of its virtues68, makes no tragic69 groan70 or gesture. He needs neither solitude71 nor a crowd of spectators; and, best of all, he will live neither seeking nor shunning72 death. Whether the soul shall use its surrounding body for a longer or shorter space is to him indifferent. Were he to depart this moment he would go as readily as he would do any other seemly and proper action, holding one thing only in life-long avoidance—to find his soul in any case unbefitting an intelligent social being.
8. In the soul of the chastened and purified man you would find nothing putrid73, foul74, or festering. Fate does not cut off his life before its proper end; as one would say of an actor who left the stage before his part was ended, or he had reached his appointed exit. There remains nothing servile or affected75, nothing too conventional or too seclusive76, nothing that fears censure77 or courts concealment78.
9. Hold in honour the faculty79 which forms opinions. It depends on this faculty alone that no opinion your soul entertains be inconsistent with the nature and constitution of the rational being. It ensures that we form no rash judgments80, that we are kindly81 to men, and obedient to the Gods.
10. Cast from you then all other things, retaining these few. Remember also that every man lives only this present moment, which is a fleeting82 instant: the rest of time is either spent or quite unknown. Short is the time which each of us has to live, and small the corner of the earth he has to live in. Short is the longest posthumous83 fame, and this preserved through a succession of poor mortals, soon themselves to die; men who knew not themselves, far less those who died long ago.
11. To these maxims84 add this other. Accurately85 define or describe every thing that strikes your imagination, so that you may see and distinguish what it is in naked essence, and what it is in its entirety; that you may tell yourself the proper name of the thing itself, and the names of the parts of which it is compounded, and into which it will be resolved. Nothing makes mind greater than the power to enquire86 into all things that present themselves in life; and, while you examine them, to consider at the same time of what fashion is the Universe, and what is the function in it of these things, of what importance they are to the whole, of what to man who is a citizen of that highest city of which all other cities are but households. Consider what is this thing that now makes an impression on you, of what it is composed, and how long it is destined87 to endure. Consider also for what virtue67 it calls; whether it be gentleness, courage, truthfulness88, fidelity89, simplicity, independence, or any other. Say, therefore, of each event: This comes from God: or This comes from the conjunction and intertexture of the strands90 of fate, or from some chance or hazard of that kind: or This comes from one of my own tribe, from my kinsman91, from my friend. He is, indeed, ignorant of what accords with nature; but I am not, and will therefore use him kindly and justly, according to the natural and social law. As to things indifferent, I strive to appraise92 them at their proper value.
12. If you discharge your present duty with firm and zealous93, yet kindly, observance of the laws of reason; if you regard no by-gains, but keep pure within you your immortal94 part, as if obliged to restore it at once to him who gave it; if you hold to this with no further desires or aversions, and be content with the natural discharge of your present task, and with the heroic sincerity95 of all you say or utter, you will live well. And herein no man can hinder you.
13. As surgeons have ever their knives and instruments at hand for the sudden emergencies of their art, so do you keep ready the principles requisite96 for understanding things divine and human, and for doing all things, even the least important, in the remembrance of the bond between the two. For in neglecting this, you will scant97 your duty both to Gods and men.
14. Cease your wandering, for you are not like to read again your own memoirs98, or the deeds of the ancient Greeks and Romans, or those collections from the writings of others that you laid up for your old age. Hasten then to your proper end. Fling away vain hopes, and, if you have any care for yourself, fly to your own succour while yet you may.
15. Men understand not all that is signified by the words—to steal, to sow, to buy, to rest, to see what is to be done. For it is not the bodily eye but another sort of sight that must discern these things.
16. We have body, soul, and intelligence. To the body belong the senses, to the soul the passions, to the intelligence principles. To be affected by the imagery of sense belongs to the beasts of the field no less than to us. To be swayed by gusts99 of passion is common to us with the wild beasts, with the most effeminate wretches100, with Nero and with Phalaris. Moreover, the possession of a mind to guide us to what seems fitting is shared by us, with atheists, with traitors101 to their country, and with such as shut their doors and sin. If, then, all the rest is common as we have seen, there remains to the good man this special excellence102; to welcome with pleasure all that happens or is ordained103, not to defile104 the divinity enthroned in his breast, not to perturb105 it with a crowd of images, but to preserve it in tranquillity106, and obey it as a God: to observe truth in all he says, and justice in his every action. And though others may not believe that he lives thus in simplicity, modesty, and contentment, he neither takes this unbelief amiss from any one, nor quits the road which leads to the true end of life, at which he ought to arrive pure, calm, ready to take his departure, and accommodated without compulsion to his fate.
END OF THE THIRD BOOK.
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1
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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dotage
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| n.年老体衰；年老昏聩 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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forth
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| adv.向前；向外，往外 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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scrutinize
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| n.详细检查，细读 | |
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akin
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| adj.同族的，类似的 | |
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baker
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| n.面包师 | |
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figs
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| figures 数字，图形，外形 | |
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gape
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| v.张口，打呵欠，目瞪口呆地凝视 | |
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droop
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| v.低垂，下垂；凋萎，萎靡 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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foam
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| v./n.泡沫，起泡沫 | |
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comely
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| adj.漂亮的，合宜的 | |
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adornment
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| n.装饰；装饰品 | |
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behold
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| v.看，注视，看到 | |
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beholder
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| n.观看者，旁观者 | |
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penetration
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| n.穿透，穿人，渗透 | |
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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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jaws
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| n.口部；嘴 | |
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sculptors
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| 雕刻家，雕塑家( sculptor的名词复数 )； [天]玉夫座 | |
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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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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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inviting
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| adj.诱人的，引人注目的 | |
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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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razed
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| v.彻底摧毁，将…夷为平地( raze的过去式和过去分词 ) | |
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myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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conflagration
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| n.建筑物或森林大火 | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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corruption
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| n.腐败，堕落，贪污 | |
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steadfast
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| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
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guardianship
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| n. 监护, 保护, 守护 | |
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shun
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| vt.避开，回避，避免 | |
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malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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accustom
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| vt.使适应，使习惯 | |
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frankly
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| adv.坦白地，直率地；坦率地说 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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kindliness
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| n.厚道，亲切，友好的行为 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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phantom
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| n.幻影，虚位，幽灵；adj.错觉的，幻影的，幽灵的 | |
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spurns
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| v.一脚踢开，拒绝接受( spurn的第三人称单数 ) | |
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contentiousness
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determined
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| adj.坚定的；有决心的 | |
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inaccessible
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| adj.达不到的，难接近的 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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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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solely
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| adv.仅仅，唯一地 | |
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concurrent
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| adj.同时发生的，一致的 | |
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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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approbation
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| n.称赞；认可 | |
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grudging
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| adj.勉强的，吝啬的 | |
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constrained
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| adj.束缚的,节制的 | |
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adorned
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| [计]被修饰的 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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testimony
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| n.证词；见证，证明 | |
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manliness
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| 刚毅 | |
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sifts
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| v.筛( sift的第三人称单数 )；筛滤；细查；详审 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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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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execrate
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| v.憎恶；厌恶；诅咒 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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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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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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shunning
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| v.避开，回避，避免( shun的现在分词 ) | |
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putrid
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| adj.腐臭的；有毒的；已腐烂的；卑劣的 | |
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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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affected
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| adj.不自然的，假装的 | |
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seclusive
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| a.好隐居的 | |
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censure
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| v./n.责备；非难；责难 | |
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concealment
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| n.隐藏, 掩盖，隐瞒 | |
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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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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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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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fleeting
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| adj.短暂的，飞逝的 | |
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posthumous
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| adj.遗腹的；父亡后出生的；死后的，身后的 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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accurately
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| adv.准确地，精确地 | |
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86
enquire
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| v.打听，询问；调查，查问 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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88
truthfulness
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| n. 符合实际 | |
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89
fidelity
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| n.忠诚，忠实；精确 | |
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90
strands
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| n.（线、绳、金属线、毛发等的）股( strand的名词复数 )；缕；海洋、湖或河的)岸；（观点、计划、故事等的）部份v.使滞留，使搁浅( strand的第三人称单数 ) | |
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91
kinsman
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| n.男亲属 | |
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92
appraise
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| v.估价，评价，鉴定 | |
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93
zealous
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| adj.狂热的，热心的 | |
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94
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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95
sincerity
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| n.真诚，诚意；真实 | |
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96
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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97
scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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98
memoirs
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| n.回忆录；回忆录传( mem,自oir的名词复数) | |
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99
gusts
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| 一阵强风( gust的名词复数 )； （怒、笑等的）爆发； （感情的）迸发； 发作 | |
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100
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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101
traitors
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| 卖国贼( traitor的名词复数 )； 叛徒； 背叛者； 背信弃义的人 | |
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102
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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103
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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104
defile
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| v.弄污，弄脏；n.(山间)小道 | |
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105
perturb
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| v.使不安，烦扰，扰乱，使紊乱 | |
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106
tranquillity
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| n. 平静, 安静 | |
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