the meditations-第15章
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or a good dancer his art？ than a covetous man his silver； and vainglorious man applause？ These to whatsoever they take an affection； can be content to want their meat and sleep； to further that every one which he affects： and shall actions tending to the common good of human society； seem more vile unto thee； or worthy of less respect and intention？
II。 How easy a thing is it for a man to put off from him all turbulent adventitious imaginations； and presently to be in perfect rest and tranquillity！
III。 Think thyself fit and worthy to speak； or to do anything that is according to nature； and let not the reproach； or report of some that may ensue upon it； ever deter thee。 If it be right and honest to be spoken or done； undervalue not thyself so much； as to be discouraged from it。 As for them； they have their own rational over…ruling part； and their own proper inclination： which thou must not stand and look about to take notice of； but go on straight； whither both thine own particular； and the common nature do lead thee； and the way of both these； is but one。
IV。 I continue my course by actions according to nature； until I fall and cease； breathing out my last breath into that air； by which continually breathed in I did live； and falling upon that earth； out of whose gifts and fruits my father gathered his seed； my mother her blood； and my nurse her milk； out of which for so many years I have been provided； both of meat and drink。 And lastly； which beareth me that tread upon it； and beareth with me that so many ways do abuse it； or so freely make use of it； so many ways to so many ends。 V。 No man can admire thee for thy sharp acute language； such is thy natural disability that way。 Be it so： yet there be many other good things； for the want of which thou canst not plead the want or natural ability。 Let them be seen in thee； which depend wholly from thee； sincerity； gravity； laboriousness； contempt of pleasures； be not querulous； be Content with little； be kind； be free； avoid all superfluity； all vain prattling； be magnanimous。 Doest not thou perceive； how many things there be； which notwithstanding any pretence of natural indisposition and unfitness； thou mightest have performed and exhibited； and yet still thou doest voluntarily continue drooping downwards？ Or wilt thou say。 that it is through defect of thy natural constitution； that thou art constrained to murmur； to be base and wretched to flatter； now to accuse； and now to please； and pacify thy body： to be vainglorious； to be so giddy…headed。； and unsettled in thy thoughts？ nay （witnesses be the Gods） of all these thou mightest have been rid long ago： only； this thou must have been contented with； to have borne the blame of one that is somewhat slow and dull。 wherein thou must so exercise thyself； as one who neither doth much take to heart this his natural defect； nor yet pleaseth himself in it。
Vi。 Such there be； who when they have done a good turn to any； are ready to set them on the score for it； and to require retaliation。 Others there be； who though they stand not upon retaliation； to require any； yet they think with themselves nevertheless； that such a one is their debtor； and they know as their word is what they have done。 Others again there be； who when they have done any such thing； do not so much as know what they have done； but are like unto the vine； which beareth her grapes； and when once she hath borne her own proper fruit； is contented and seeks for no further recompense。 As a horse after a race； and a hunting dog when he hath hunted； and a bee when she hath made her honey； look not for applause and commendation； so neither doth that man that rightly doth understand his own nature when he hath done a good turn： but from one doth proceed to do another； even as the vine after she hath once borne fruit in her own proper season； is ready for another time。 Thou therefore must be one of them； who what they do； barely do it without any further thought； and are in a manner insensible of what they do。 'Nay but；' will some reply perchance； 'this very thing a rational man is bound unto； to understand what it is； that he doeth。' For it is the property； say they； of one that is naturally sociable； to be sensible； that he doth operate sociably： nay； and to desire； that the party him self that is sociably dealt with； should be sensible of it too。 I answer； That which thou sayest is true indeed； but the true meaning of that which is said； thou dost not understand。 And therefore art thou one of those first； whom I mentioned。 For they also are led by a probable appearance of reason。 But if thou dost desire to understand truly what it is that is said； fear not that thou shalt therefore give over any sociable action。
VII。 The form of the Athenians' prayer did run thus： '0 rain； rain； good Jupiter； upon all the grounds and fields that belong to the Athenians。' Either we should not pray at all； or thus absolutely and freely； and not every one for himself in particular alone。
VIII。 As we say commonly； The physician hath prescribed unto this man； riding； unto another； cold baths； unto a third； to go barefoot： so it is alike to say； The nature of the universe hath prescribed unto this man sickness； or blindness； or some loss； or damage or some such thing。 For as there； when we say of a physician； that he hath prescribed anything； our meaning is； that he hath appointed this for that； as subordinate and conducing to health： so here； whatsoever doth happen unto any； is ordained unto him as a thing subordinate unto the fates； and therefore do we say of such things； that they do happen； or fall together； as of square stones； when either in walls； or pyramids in a certain position they fit one another； and agree as it were in an harmony； the masons say； that they do （sumbainein） as if thou shouldest say； fall together： so that in the general； though the things be divers that make it； yet the consent or harmony itself is but one。 And as the whole world is made up of all the particular bodies of the world； one perfect and complete body； of the same nature that particular bodies； so is the destiny of particular causes and events one general one； of the same nature that particular causes are。 What I now say； even they that are mere idiots are not ignorant of： for they say commonly （touto eferen autw） that is； This his destiny hath brought upon him。 This therefore is by the fates properly and particularly brought upon this； as that unto this in particular is by the physician prescribed。 These therefore let us accept of in like manner； as we do those that are prescribed unto us our physicians。 For them also in themselves shall We find to contain many harsh things； but we nevertheless； in hope of health； and recovery； accept of them。 Let。 the fulfilling' and accomplishment of those things which the common nature bath determined； be unto thee as thy health。 Accept then； and be pleased with whatsoever doth happen； though otherwise harsh and un…pleasing； as tending to that end； to the health and welfare of the universe； and to Jove's happiness and prosperity。 For this whatsoever it be； should not have been produced； had it not conduced to the good of the universe。 For neither doth any ordinary particular nature bring anything to pass； that is not to whatsoever is within the sphere of its own proper administration and government agreeable and subordinate。 For these two considerations then thou must be well pleased with anything that doth happen unto thee。 First； because that for thee properly it was brought to pass； and unto thee it was prescribed； and that from the very beginning by the series and connection of the first causes； it hath ever had a reference unto thee。 And secondly； because the good success and perfect welfare； and indeed the very continuance of Him； that is the Administrator of the whole； doth in a manner depend on it。 For the whole （because whole； therefore entire and perfect） is maimed； and mutilated； if thou shalt cut off anything at all； whereby the coherence； and contiguity as of parts； so of causes； is maintained and preserved。 Of which certain it is； that thou doest （as much as lieth in thee） cut off； and in some sort violently take somewha
