按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
that is behoveful unto the whole； can be truly hurtful to that which is part of it。 For this being the common privilege of all natures； that they contain nothing in themselves that is hurtful unto them； it cannot be that the nature of the universe （whose privilege beyond other particular natures； is； that she cannot against her will by any higher external cause be constrained；） should beget anything and cherish it in her bosom that should tend to her own hurt and prejudice。 As then I bear in mind that I am a part of such an universe； I shall not be displeased with anything that happens。 And as I have relation of kindred to those parts that are of the same kind and nature that I am； so I shall be careful to do nothing that is prejudicial to the community； but in all my deliberations shall they that are of my kind ever be； and the common good； that； which all my intentions and resolutions shall drive unto； as that which is contrary unto it； I shall by all means endeavour to prevent and avoid。 These things once so fixed and concluded； as thou wouldst think him a happy citizen； whose constant study and practice were for the good and benefit of his fellow citizens； and the carriage of the city such towards him； that he were well pleased with it ； so must it needs be with thee； that thou shalt live a happy life。
VII。 All parts of the world； （all things I mean that are contained within the whole world； must of necessity at some time or other come to corruption。 Alteration I should say； to speak truly and properly； but that I may be the better understood； I am content at this time to use that more common word。 Now say I； if so be that this be both hurtful unto them； and yet unavoidable； would not； thinkest thou； the whole itself be in a sweet case； all the parts of it being subject to alteration； yea and by their making itself fitted for corruption； as consisting of things different and contrary？ And did nature then either of herself thus project and purpose the affliction and misery of her parts； and therefore of purpose so made them； not only that haply they might； but of necessity that they should fall into evil； or did not she know what she did； when she made them？ For either of these two to say； is equally absurd。 But to let pass nature in general； and to reason of things particular according to their own particular natures； how absurd and ridiculous is it； first to say that all parts of the whole are； by their proper natural constitution； subject to alteration； and then when any such thing doth happen； as when one doth fall sick and dieth； to take on and wonder as though some strange thing had happened？ Though this besides might move not so grievously to take on when any such thing doth happen； that whatsoever is dissolved； it is dissolved into those things； whereof it was compounded。 For every dissolution is either a mere dispersion； of the elements into those elements again whereof everything did consist； or a change； of that which is more solid into earth； and of that which is pure and subtile or spiritual； into air。 So that by this means nothing is lost； but all resumed again into those rational generative seeds of the universe； and this universe； either after a certain period of time to lie consumed by fire； or by continual changes to be renewed； and so for ever to endure。 Now that solid and spiritual that we speak of； thou must not conceive it to be that very same； which at first was； when thou wert born。 For alas！ all this that now thou art in either kind； either for matter of substance； or of life； hath but two or three days ago partly from meats eaten； and partly from air breathed in； received all its influx； being the same then in no other respect； than a running river； maintained by the perpetual influx and new supply of waters； is the same。 That therefore which thou hast since received； not that which came from thy mother； is that which comes to change and corruption。 But suppose that that for the general substance； and more solid part of it； should still cleave unto thee never so close； yet what is that to the proper qualities and affections of it； by which persons are distinguished； which certainly are quite different？
VIII。 Now that thou hast taken these names upon thee of good； modest； true； of emfrwn； sumfrwn； uperfrwn； take heed lest at any times by doing anything that is contrary； thou be but improperly so called； and lose thy right to these appellations。 Or if thou do； return unto them again with all possible speed。 And remember； that the word emfrwn notes unto thee an intent and intelligent consideration of every object that presents itself unto thee； without distraction。 And the word emfrwn a ready and contented acceptation of whatsoever by the appointment of the common nature； happens unto thee。 And the word sumfrwn； a super…extension； or a transcendent； and outreaching disposition of thy mind； whereby it passeth by all bodily pains and pleasures； honour and credit； death and whatsoever is of the same nature； as matters of absolute indifferency； and in no wise to be stood upon by a wise man。 These then if inviolably thou shalt observe； and shalt not be ambitious to be so called by others； both thou thyself shalt become a new man； and thou shalt begin a new life。 For to continue such as hitherto thou hast been； to undergo those distractions and distempers as thou must needs for such a life as hitherto thou hast lived； is the part of one that is very foolish； and is overfond of his life。 Whom a man might compare to one of those half…eaten wretches； matched in the amphitheatre with wild beasts； who as full as they are all the body over with wounds and blood； desire for a great favour； that they may be reserved till the next day； then also； and in the same estate to be exposed to the same nails and teeth as before。 Away therefore； ship thyself； and from the troubles and distractions of thy former life convey thyself as it were unto these few names； and if thou canst abide in them； or be constant in the practice and possession of them； continue there as glad and joyful as one that were translated unto some such place of bliss and happiness as that which by Hesiod and Plato is called the Islands of the Blessed； by others called the Elysian Fields。 And whensoever thou findest thyself； that thou art in danger of a relapse； and that thou art not able to master and overcome those difficulties and temptations that present themselves in thy present station： get thee into any private corner； where thou mayst be better able。 Or if that will not serve forsake even thy life rather。 But so that it be not in passion but in a plain voluntary modest way： this being the only commendable action of thy whole life that thus thou art departed； or this having been the main work and business of thy whole life； that thou mightest thus depart。 Now for the better remembrance of those names that we have spoken of； thou shalt find it a very good help； to remember the Gods as often as may be： and that； the thing which they require at our hands of as many of us； as are by nature reasonable creation is not that with fair words； and outward show of piety and devotion we should flatter them； but that we should become like unto t