the meditations-第26章
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id as one that had no sense； and free from all manner of dissimulation。
XLI。 Can the Gods； who are immortal； for the continuance of so many ages bear without indignation with such and so many sinners； as have ever been； yea not only so； but also take such care for them； that they want nothing； and dust thou so grievously take on； as one that could bear with them no longer； thou that art but for a moment of time？ yea thou that art one of those sinners thyself？ A very ridiculous thing it is； that any man should dispense with vice and wickedness in himself； which is in his power to restrain； and should go about to suppress it in others； which is altogether impossible。
XLII。 What object soever； our reasonable and sociable faculty doth meet with； that affords nothing either for the satisfaction of reason； or for the practice of charity； she worthily doth think unworthy of herself。 XLIII。 When thou hast done well； and another is benefited by thy action； must thou like a very fool look for a third thing besides； as that it may appear unto others also that thou hast done well； or that thou mayest in time； receive one good turn for another？ No man useth to be weary of that which is beneficial unto him。 But every action according to nature； is beneficial。 Be not weary then of doing that which is beneficial unto thee； whilst it is so unto others。
XLIV。 The nature of the universe did once certainly before it was created； whatsoever it hath done since； deliberate and so resolve upon the creation of the world。 Now since that time； whatsoever it is； that is and happens in the world； is either but a consequent of that one and first deliberation： or if so be that this ruling rational part of the world； takes any thought and care of things particular； they are surely his reasonable and principal creatures； that are the proper object of his particular care and providence。 This often thought upon； will much conduce to thy tranquillity。
THE EIGHTH BOOK
I。 This also； among other things； may serve to keep thee from vainglory； if thou shalt consider； that thou art now altogether incapable of the commendation of one； who all his life long； or from his youth at least； hath lived a philosopher's life。 For both unto others； and to thyself especially； it is well known； that thou hast done many things contrary to that perfection of life。 Thou hast therefore been confounded in thy course； and henceforth it will be hard for thee to recover the title and credit of a philosopher。 And to it also is thy calling and profession repugnant。 If therefore thou dost truly understand； what it is that is of moment indeed； as for thy fame and credit； take no thought or care for that： let it suffice thee if all the rest of thy life； be it more or less； thou shalt live as thy nature requireth； or accor…ing to the true and natural end of thy making。 Take pains therefore to know what it is that thy nature requireth； and let nothing else distract thee。 Thou hast already had sufficient experience； that of those many things that hitherto thou hast erred and wandered about； thou couldst not find happiness in any of them。 Not in syllogisms； and logical subtilties； not in wealth； not in honour and reputation； not in pleasure。 In none of all these。 Wherein then is it to be found？ In the practice of those things； which the nature of man； as he is a man； doth require。 How then shall he do those things？ if his dogmata； or moral tenets and opinions （from which all motions and actions do proceed）； be right and true。 Which be those dogmata？ Those that concern that which is good or evil； as that there is nothing truly good and beneficial unto man； but that which makes him just； temperate； courageous； liberal； and that there is nothing truly evil and hurtful unto man； but that which causeth the contrary effects。
II。 Upon every action that thou art about； put this question to thyself； How will this when it is done agree with me？ Shall I have no occasion to repent of it？ Yet a very little while and I am dead and gone； and all things are at end。 What then do I care for more than this； that my present action whatsoever it be； may be the proper action of one that is reasonable； whose end is； the common good； who in all things is ruled and governed by the same law of right and reason； by which God Himself is。
III。 Alexander； Caius； Pompeius； what are these to Diogenes； Heraclitus； and Socrates？ These penetrated into the true nature of things； into all causes； and all subjects： and upon these did they exercise their power and authority。 But as for those； as the extent of their error was； so far did their slavery extend。
IV。 What they have done； they will still do； although thou shouldst hang thyself。 First； let it not trouble thee。 For all things both good and evil： come to pass according to the nature and general condition of the universe； and within a very little while； all things will be at an end； no man will be remembered： as now of Africanus （for example） and Augustus it is already come to pass。 Then secondly； fix thy mind upon the thing itself； look into it； and remembering thyself； that thou art bound nevertheless to be a good man； and what it is that thy nature requireth of thee as thou art a man； be not diverted from what thou art about； and speak that which seemeth unto thee most just： only speak it kindly； modestly； and without hypocrisy。
V。 That which the nature of the universe dotb busy herself about； is； that which is here； to transfer it thither； to change it； and thence again to take it away； and to carry it to another place。 So that thou needest not fear any new thing。 For all things are usual and ordinary； and all things are disposed by equality。 VI。 Every particular nature hath content； when in its own proper course it speeds。 A reasonable nature doth then speed； when first in matter of fancies and imaginations； it gives no consent to that which is either false uncertain。 Secondly； when in all its motions and resolutions it takes its level at the common good only； and that it desireth nothing； and flieth from nothing； bet what is in its own power to compass or avoid。 And lastly； when it willingly and gladly embraceth； whatsoever is dealt and appointed unto it by the common nature。 For it is part of it； even as the nature of any one leaf； is part of the common nature of all plants and trees。 But that the nature of a leaf； is part of a nature both unreasonable and unsensibIe； and which in its proper end may be hindered； or； which is servile and slavish ： whereas the nature of man is part of a common nature which cannot be hindered； and which is both reasonable and just。 From whence also it is； that accord ing to the worth of everything； she doth make such equal distribution of all things； as of duration； substance form； operation； and of events and accidents。 But herein consider not whether thou shalt find this equality rn everything abu；oluteiy and by itself； but whether in all the particulars of some one thing taken together； and compared with all the particulars of some other thing； and them together likewise。
VII。 Thou hast no time nor opportunity to read。 What then？ Hast thou not time and opportunity to exercise thyself； not to wrong thyself； to strive against all carnal pleasures and pains； and to aet the upper hand of them； to contemn honour and vainglory； and not only； not to be angry with them； whom towards thee thou doest find unsensible and unthankful； but also to have a care of them still； and of their welfare？ VIII。 Forbear henceforth to complain of the trouble of a courtly life； either in public before others； or in private by thyself。
IX。 Repentance is an inward and self…reprehension for the neglect or omission of somewhat that was profitable。 Now whatsoever is good； is also profltable； and it is the part of an honest virtuous man to set by it； and to make reckoning of it accordingly。 But never did any honest virtuous man repent of the neglect or omission of any carnal pleasure ： no carnal pleasure then is either good or profitable。
X。 This； what is it in itself； and by itself； according to its proper constitution？ What is the substance of it？ What is the matter； or proper use ？ What is the form or ef
