the meditations-第38章
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evertheless。 For it is not with her； as with dancers and players； who if they be interrupted in any part of their action； the whole action must needs be imperfect： but she in what part of time or action soever she be surprised； can make that which she bath in her hand whatsoever it be； complete and full； so that she may depart with that comfort； 'I have lived； neither want I anything of that which properly did belong unto me。' Again； she compasseth the whole world； and penetrateth into the vanity； and mere outside （wanting substance and solidity） of it； and stretcheth herself unto the infiniteness of eternity； and the revolution or restoration of all things after a certain period of time； to the same state and place as before； she fetcheth about； and doth comprehend in herself； and considers withal； and sees clearly this； that neither they that shall follow us； shall see any new thing； that we have not seen； nor they that went before； anything more than we： but that he that is once come to forty （if he have any wit at all） can in a manner （for that they are all of one kind） see all things； both past and future。 As proper is it； and natural to the soul of man to love her neighbour； to be true and modest； and to regard nothing so much as herself： which is also the property of the law： whereby by the way it appears； that sound reason and justice comes all to one； and therefore that justice is the chief thing； that reasonable creatures ought to propose unto themselves as their end。
II。 A pleasant song or dance； the Pancratiast's exercise； sports that thou art wont to be much taken with； thou shalt easily contemn； if the harmonious voice thou shalt divide into so many particular sounds whereof it doth consist； and of every one in particular shall ask thyself； whether this or that sound is it； that doth so conquer thee。 For thou wilt be ashamed of it。 And so for shame； if accordingly thou shalt consider it； every particular motion and posture by itself： and so for the wrestler's exercise too。 Generally then； whatsoever it be； besides virtue； and those things that proceed from virtue that thou art subject to be much affected with； remember presently thus to divide it； and by this kind of division； in each particular to attain unto the contempt of the whole。 This thou must transfer and apply to thy whole life also。
III。 That soul which is ever ready； even now presently （if need be） from the body； whether by way of extinction； or dispersion； or continuation in another place and estate to be separated； how blessed and happy is it！ But this readiness of it； it must proceed； not from an obstinate and peremptory resolution of the mind； violently and passionately set upon Opposition； as Christians are wont； but from a peculiar judgment； with discretion and gravity； so that others may be persuaded also and drawn to the like example； but without any noise and passionate exclamations。
IV。 Have I done anything charitably？ then am I benefited by it。 See that this upon all occasions may present itself unto thy mind； and never cease to think of it。 What is thy profession？ to be good。 And how should this be well brought to pass； but by certain theorems and doctrines； some Concerning the nature of the universe； and some Concerning the proper and particular constitution of man？
V。 Tragedies were at first brought in and instituted； to put men in mind of worldly chances and casualties： that these things in the ordinary course of nature did so happen： that men that were much pleased and delighted by such accidents upon this stage； would not by the same things in a greater stage be grieved and afflicted： for here you see what is the end of all such things； and that even they that cry out so mournfully to Cithaeron； must bear them for all their cries and exclamations； as well as others。 And in very truth many good things are spoken by these poets； as that （for example） is an excellent passage： 'But if so be that I and my two children be neglected by the Gods； they have some reason even for that；' &c。 And again； 'It will but little avail thee to storm and rage against the things themselves；' &c。 Again； 'To reap one's life； as a ripe ear of corn；' and whatsoever else is to be found in them； that is of the same kind。 After the tragedy； the ancient tomedy was brought in； which had the liberty to inveigh against personal vices； being therefore through this her freedom and liberty of speech of very good use and effect； to restrain men from pride and arrogancy。 To which end it was； that Diogenes took also the same liberty。 After these； what were either the Middle； or New Comedy admitted for； but merely； （Or for the most part at least） for the delight and pleasure of curious and excellent imitation？ 'It will steal away； look to it；' &c。 Why； no man denies； but that these also have some good things whereof that may be one： but the whole drift and foundation of that kind of dramatical poetry； what is it else； but as we have said？
VI。 How clearly doth it appear unto thee； that no other course of thy life could fit a true philosopher's practice better； than this very course； that thou art now already in？
VII。 A branch cut off from the continuity of that which was next unto it； must needs be cut off from the whole tree： so a man that is divided from another man； is divided from the whole society。 A branch is cut off by another； but he that hates and is averse； cuts himself off from his neighbour； and knows not that at the same time he divides himself from the whole body； or corporation。 But herein is the gift and mercy of God； the Author of this society； in that； once cut off we may grow together and become part of the whole again。 But if this happen often the misery is that the further a man is run in this division； the harder he is to be reunited and restored again： and however the branch which； once cut of afterwards was graffed in； gardeners can tell you is not like that which sprouted together at first； and still continued in the unity of the body。
VIII。 To grow together like fellow branches in matter of good correspondence and affection； but not in matter of opinions。 They that shall oppose thee in thy right courses； as it is not in their power to divert thee from thy good action； so neither let it be to divert thee from thy good affection towards them。 But be it thy care to keep thyself constant in both； both in a right judgment and action； and in true meekness towards them； that either shall do their endeavour to hinder thee； or at least will be displeased with thee for what thou hast done。 For to fail in either （either in the one to give over for fear； or in the other to forsake thy natural affection towards him； who by nature is both thy friend and thy kinsman） is equally base； and much savouring of the disposition of a cowardly fugitive soldier。
IX。 It is not possible that any nature should be inferior unto art； since that all arts imitate nature。 If this be so； that the most perfect and general nature of all natures should in her operation come short of the skill of arts； is most improbable。 Now common is it to all arts； to make that which is worse for the better's sake。 Much more then doth the common nature do the same。 Hence is the first ground of justice。 From justice all other virtues have their existence。 For justice cannot be preserved； if either we settle our minds and affections upon worldly things； or be apt to be deceived； or rash； and inconstant。
X。 The things themselves （which either to get or to avoid thou art put to so much trouble） come not unto thee themselves； but thou in a manner goest unto them。 Let then thine own judgment and opinion concerning those things be at rest； and as for the things themselves； they stand still and quiet； without any noise or stir at all； and so shall all pursuing and flying cease。 XI。 Then is the soul as Empedocles doth liken it； like unto a sphere or globe； when she is all of one form and figure： when she neither greedily stretcheth out herself unto anything； nor basely contracts herself； or lies flat and dejected； but shineth all with light； whereby she does see and behold the true nature； both that of the universe； and her own in particular。
XII。 Will any cont
