the meditations-第28章
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m of speaking； concerning that which is truly good and truly civil； the vanity of the world； and of worldly men： which otherwise truth and reason doth prescribe。
XXIX。 Augustus his court； his wife； his daughter； his nephews； his sons…in…law his sister； Agrippa； his kinsmen； his domestics； his friends； Areus； Maecenas； his slayers of beasts for sacrifice and divination： there thou hast the death of a whole court together。 Proceed now on to the rest that have been since that of Augustus。 Hath death dwelt with them otherwise； though so many and so stately whilst they lived； than it doth use to deal with any one particular man？ Consider now the death of a whole kindred and family； as of that of the Pompeys； as that also that useth to be written upon some monuments； HE WASS THE LAST OF HIS OWN KINDRED。 O what care did his predecessors take； that they might leave a successor； yet behold at last one or other must of necessity be THE LAST。 Here again therefore consider the death of a whole kindred。
XXX。 Contract thy whole life to the measure and proportion of one single action。 And if in every particular action thou dost perform what is fitting to the utmost of thy power； let it suffice thee。 And who can hinder thee； but that thou mayest perform what is fitting？ But there may be some outward let and impediment。 Not any； that can hinder thee； but that whatsoever thou dost； thou may do it； justly； temperately； and with the praise of God。 Yea； but there may be somewhat； whereby some operation or other of thine may he hindered。 And then； with that very thing that doth hinder； thou mayest he well pleased； and so by this gentle and equanimious conversion of thy mind unto that which may be； instead of that which at first thou didst intend； in the room of that former action there succeedeth another； which agrees as well with this contraction of thy life； that we now speak of。
XXXI。 Receive temporal blessings without ostentation； when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again。
XXXII。 If ever thou sawest either a hand； or a foot； or a head lying by itself； in some place or other； as cut off from the rest of the body； such must thou conceive him to make himself； as much as in him lieth； that either is offended with anything that is happened； （whatsoever it be） and as it were divides himself from it： or that commits anything against the natural law of mutual correspondence； and society among men： or； he that； commits any act of uncharitableness。 Whosoever thou art； thou art such； thou art cast forth I know not whither out of the general unity； which is according to nature。 Thou went born indeed a part； but now thou hast cut thyself off。 However； herein is matter of joy and exultation； that thou mayst be united again。 God bath not granted it unto any other part； that once separated and cut off； it might be reunited； and come together again。 But； behold； that GOODNESS how great and immense it is！ which hath so much esteemed MAN。 As at first be was so made； that he needed not； except he would himself； have divided himself from the whole； so once divided and cut off； IT hath so provided and ordered it； that if he would himself； he might return； and grow together again； and be admitted into its former rank and place of a part； as he was before。
XXXIII。 As almost all her other faculties and properties the nature of the universe bath imparted unto every reasonable creature； so this in particular we have received from her； that as whatsoever doth oppose itself unto her； and doth withstand her in her purposes and intentions； she doth； though against its will and intention； bring it about to herself； to serve herself of it in the execution of her own destinated ends； and so by this though not intended co…operation of it with herself makes it part of herself whether it will or no。 So may every reasonable creature； what crosses and impediments soever it meets with in the course of this mortal life； it may use them as fit and proper objects； to the furtherance of whatsoever it intended and absolutely proposed unto itself as its natural end and happiness。
XXXIV。 Let not the general representation unto thyself of the wretchedness of this our mortal life； trouble thee。 Let not thy mind wander up and down； and heap together in her thoughts the many troubles and grievous calamities which thou art as subject unto as any other。 But as everything in particular doth happen； put this question unto thyself； and say： What is it that in this present matter； seems unto thee so intolerable？ For thou wilt be ashamed to confess it。 Then upon this presently call to mind； that neither that which is future； nor that which is past can hurt thee； but that only which is present。 （And that also is much lessened； if thou dost lightly circumscribe it：） and then check thy mind if for so little a while； （a mere instant）； it cannot hold out with patience。
XXXV。 What？ are either Panthea or Pergamus abiding to this day by their masters' tombs？ or either Chabrias or Diotimus by that of Adrianus？ O foolery！ For what if they did； would their masters be sensible of It？ or if sensible； would they be glad of it？ or if glad； were these immortal？ Was not it appointed unto them also （both men and women；） to become old in time； and then to die？ And these once dead； what would become of these former？ And when all is done； what is all this for； but for a mere bag of blood and corruption？ XXXVI。 If thou beest quick…sighted； be so in matter of judgment； and best discretion； saith he。
XXXVII。 In the whole constitution of man； I see not any virtue contrary to justice； whereby it may be resisted and opposed。 But one whereby pleasure and voluptuousness may be resisted and opposed； I see： continence。
XXXVIII。 If thou canst but withdraw conceit and opinion concerning that which may seem hurtful and offensive； thou thyself art as safe； as safe may be。 Thou thyself？ and who is that？ Thy reason。 'Yea； but I am not reason。' Well； be it so。 However； let not thy reason or understanding admit of grief； and if there be anything in thee that is grieved； let that； （whatsoever it be；） conceive its own grief； if it can。
XXXIX。 That which is a hindrance of the senses； is an evil to the sensitive nature。 That which is a hindrance of the appetitive and prosecutive faculty； is an evil to the sensitive nature。 As of the sensitive； so of the vegetative constitution； whatsoever is a hindrance unto it； is also in that respect an evil unto the same。 And so likewise； whatsoever is a hindrance unto the mind and understanding； must needs be the proper evil of the reasonable nature。 Now apply all those things unto thyself。 Do either pain or pleasure seize on thee？ Let the senses look to that。 Hast thou met with Some obstacle or other in thy purpose and intention？ If thou didst propose without due reservation and exception now hath thy reasonable part received a blow indeed But if in general thou didst propose unto thyself what soever might be； thou art not thereby either hurt； nor properly hindered。 For in those things that properly belong unto the mind； she cannot be hindered by any man。 It is not fire； nor iron； nor the power of a tyrant nor the power of a slandering tongue； nor anything else that can penetrate into her。
XL。 If once round and solid； there is no fear that ever it will change。
XLI。 Why should I grieve myself； who never did willingly grieve any other！ One thing rejoices one and another thing another。 As for me； this is my joy ； if my understanding be right and sound； as neither averse from any man； nor refusing any of those things which as a man I am） subject unto； if I can look upon all things in the world meekly and kindly； accept all things and carry myself towards everything according to to true worth of the thing itself。
XLII。 This time that is now present； bestow thou upon thyself。 They that rather hunt for fame after death； do not consider； that those men that shall be hereafter； will be even such； as these whom now they can so hardly bear with。 And besides they also will be mortal men。 But to consider the thing in itself； if so many with so many voices； shall m
