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！
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 contemn me？ let him look to that； upon what grounds he does it： my care shall be that I may never be found either doing or speaking anything that doth truly deserve contempt。 Will any hate me？ let him look to that。 I for my part will be kind and loving unto all； and even unto him that hates me； whom…soever he be； will I be ready to show his error； not by way of exprobation or ostentation of my patience； but ingenuously and meekly： such as was that famous Phocion； if so be that he did not dissemble。 For it is inwardly that these things must be： that the Gods who look inwardly； and not upon the outward appearance； may behold a man truly free from all indignation and grief。 For what hurt can it be unto thee whatsoever any man else doth； as long as thou mayest do that which is proper and suitable to thine own nature？ Wilt not thou （a man wholly appointed to be both what； and as the common good shall require） accept of that which is now seasonable to the nature of the universe？ XIII。 They contemn one another； and yet they seek to please one another： and whilest they seek to surpass one another in worldly pomp and greatness； they most debase and prostitute themselves in their better part one to another。
XIV。 How rotten and insincere is he； that saith； I am resolved to carry myself hereafter towards you with all ingenuity and simplicity。 O man； what doest thou mean！ what needs this profession of thine？ the thing itself will show it。 It ought to be written upon thy forehead。 No sooner thy voice is heard； than thy countenance must be able to show what is in thy mind： even as he that is loved knows presently by the looks of his sweetheart what is in her mind。 Such must he be for all the world； that is truly simple and good； as he whose arm…holes are offensive； that whosoever stands by； as soon as ever he comes near him； may as it were smell him whether he will or no。 But the affectation of simplicity is nowise laudable。 There is nothing more shameful than perfidious friendship。 Above all things； that must be avoided。 However true goodness； simplicity； and kindness cannot so be hidden； but that as we have already said in the very eyes and countenance they will show themselves。
XV。 To live happily is an inward power of the soul； when she is affected with indifferency； towards those things that are by their nature indifferent。 To be thus affected she must consider all worldly objects both divided and whole： remembering withal that no object can of itself beget any opinion in us； neither can come to us； but stands without still and quiet； but that we ourselves beget； and as it were print in ourselves opinions concerning them。 Now it is in our power； not to print them； and if they creep in and lurk in some corner； it is in our power to wipe them off。 Remembering moreover； that this care and circumspection of thine； is to continue but for a while； and then thy life will be at an end。 And what should hinder； but that thou mayest do well with all these things？ For if they be according to nature； rejoice in them； and let them be pleasing and acceptable unto thee。 But if they be against nature； seek thou that which is according to thine own nature； and whether it be for thy credit or no； use all possible speed for the attainment of it： for no man ought to be blamed； for seeking his own good and happiness。
XVI。 Of everything thou must consider from whence it came； of what things it doth consist； and into what it will be changed： what will be the nature of it； or what it will be like unto when it is changed； and that it can suffer no hurt by this change。 And as for other men's either foolishness or wickedness； that it may not trouble and grieve thee； first generally thus； What reference have I unto these？ and that we are all born for one another's good： then more particularly after another consideration； as a ram is first in a flock of sheep； and a bull in a herd of cattle； so am I born to rule over them。 Begin yet higher； even from this： if atoms be not the beginning of all things； than which to believe nothing can