the meditations-第15节

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　their　first　inclination　and　motion；　that　they　take　from　themselves。　But　their　progress　is　right　to　the　end　and　object；　which　is　in　their　way；　as　it　were；　and　lieth　just　before　them：　that　is；　which　is　feasible　and　possible；　whether　it　be　that　which　at　the　first　they　proposed　to　themselves；　or　no。　For　which　reason　also　such　actions　are　termed　katorqwseiz　to　intimate　the　directness　of　the　way；　by　which　they　are　achieved。　Nothing　must　be　thought　to　belong　to　a　man；　which　doth　not　belong　unto　him　as　he　is　a　man。　　These；　the　event　of　purposes；　are　not　things　required　in　a　man。　　The　nature　of　man　doth　not　profess　any　such　things。　　The　final　ends　and　consummations　of　actions　are　nothing　at　all　to　a　man's　nature。　The　end　therefore　of　a　man；　or　the　summum　bonum　whereby　that　end　is　fulfilled；　cannot　consist　in　the　consummation　of　actions　purposed　and　intended。　　Again；　concerning　these　outward　worldly　things；　were　it　so　that　any　of　them　did　properly　belong　unto　man；　then　would　it　not　belong　unto　man；　to　condemn　them　and　to　stand　in　opposition　with　them。　Neither　would　he　be　praiseworthy　that　can　live　without　them；　or　he　good；　（if　these　were　good　indeed）　who　of　his　own　accord　doth　deprive　himself　of　any　of　them。　　But　we　see　contrariwise；　that　the　more　a　man　doth　withdraw　himself　from　these　wherein　external　pomp　and　greatness　doth　consist；　or　any　other　like　these；　or　the　better　he　doth　bear　with　the　loss　of　these；　the　better　he　is　accounted。

XV。　　Such　as　thy　thoughts　and　ordinary　cogitations　are；　such　will　thy　mind　be　in　time。　　For　the　soul　doth　as　it　were　receive　its　tincture　from　the　fancies；　and　imaginations。　Dye　it　therefore　and　thoroughly　soak　it　with　the　assiduity　of　these　cogitations。　　As　for　example。　　Wheresoever　thou　mayest　live；　there　it　is　in　thy　power　to　live　well　and　happy。　But　thou　mayest　live　at　the　Court；　there　then　also　mayest　thou　live　well　and　happy。　　Again；　that　which　everything　is　made　for；　he　is　also　made　unto　that；　and　cannot　but　naturally　incline　unto　it。　That　which　anything　doth　naturally　incline　unto；　therein　is　his　end。　Wherein　the　end　of　everything　doth　consist；　therein　also　doth　his　good　and　benefit　consist。　　Society　therefore　is　the　proper　good　of　a　rational　creature。　　For　that　we　are　made　for　society；　it　hath　long　since　been　demonstrated。　Or　can　any　man　make　any　question　of　this；　that　whatsoever　is　naturally　worse　and　inferior；　is　ordinarily　subordinated　to　that　which　is　better？　and　that　those　things　that　are　best；　are　made　one　for　another？　　And　those　things　that　have　souls；　are　better　than　those　that　have　none？　and　of　those　that　have；　those　best　that　have　rational　souls？

XVI。　　To　desire　things　impossible　is　the　part　of　a　mad　man。　But　it　is　a　thing　impossible；　that　wicked　man　should　not　commit　some　such　things。　　Neither　doth　anything　happen　to　any　man；　which　in　the　ordinary　course　of　nature　as　natural　unto　him　doth　not　happen。　　Again；　the　same　things　happen　unto　others　also。　And　truly；　if　either　he　that　is　ignorant　that　such　a　thing　hath　happened　unto　him；　or　he　that　is　ambitious　to　be　commended　for　his　magnanimity；　can　be　patient；　and　is　not　grieved：　is　it　not　a　grievous　thing；　that　either　ignorance；　or　a　vain　desire　to　please　and　to　be　commended；　should　be　more　powerful　and　effectual　than　true　prudence？　　As　for　the　things　themselves；　they　touch　not　the　soul；　neither　can　they　have　any　access　unto　it：　neither　can　they　of　themselves　any　ways　either　affect　it；　or　move　it。　　For　she　herself　alone　can　affect　and　move　herself；　and　according　as　the　dogmata　and　opinions　are；　which　she　doth　vouchsafe　herself；　so　are　those　things　which；　as　accessories；　have　any　co…existence　with　her。

XVII。　　After　one　consideration；　man　is　nearest　unto　us；　as　we　are　bound　to　do　them　good；　and　to　bear　with　them。　But　as　he　may　oppose　any　of　our　true　proper　actions；　so　man　is　unto　me　but　as　a　thing　indifferent：　　even　as　the　sun；　or　the　wind；　or　some　wild　beast。　　By　some　of　these　it　may　be；　that　some　operation　or　other　of　mine；　may　be　hindered；　however；　of　my　mind　and　resolution　itself；　there　can　be　no　let　or　impediment；　by　reason　of　that　ordinary　constant　both　exception　（or　reservation　wherewith　it　inclineth）　and　ready　conversion　of　objects；　from　that　which　may　not　be；　to　that　which　may　be；　which　in　the　prosecution　of　its　inclinations；　as　occasion　serves；　it　doth　observe。　　For　by　these　the　mind　doth　turn　and　convert　any　impediment　whatsoever；　to　be　her　aim　and　purpose。　So　that　what　before　was　the　impediment；　is　now　the　principal　object　of　her　working；　and　that　whihch　before　was　in　her　way；　is　now　her　readiest　way。　　XVIII。　　Honour　that　which　is　chiefest　and　most　powerful　in　the　world；　and　that　is　it；　which　makes　use　of　all　things；　and　governs　all　things。　So　also　in　thyself；　honour　that　which　is　chiefest；　and　most　powerful；　and　is　of　one　kind　and　nature　with　that　which　we　now　spake　of。　For　it　is　the　very　same；　which　being　in　thee；　turneth　all　other　things　to　its　own　use；　and　by　whom　also　thy　life　is　governed。

XIX。　　That　which　doth　not　hurt　the　city　itself；　cannot　hurt　any　citizen。　　This　rule　thou　must　remember　to　apply　and　make　use　of　upon　every　conceit　and　apprehension　of　wrong。　If　the　whole　city　be　not　hurt　by　this；　neither　am　I　certainly。　And　if　the　whole　be　not；　why　should　I　make　it　my　private　grievance？　consider　rather　what　it　is　wherein　he　is　overseen　that　is　thought　to　have　done　the　wrong。　　Again；　often　meditate　how　swiftly　all　things　that　subsist；　and　all　things　that　are　done　in　the　world；　are　carried　away；　and　as　it　were　conveyed　out　of　sight：　for　both　the　substance　themselves；　we　see　as　a　flood；　are　in　a　continual　flux；　and　all　actions　in　a　perpetual　change；　and　the　causes　themselves；　subject　to　a　thousand　alterations；　neither　is　there　anything　almost；　that　may　ever　be　said　to　be　now　settled　and　constant。　　Next　unto　this；　and　which　follows　upon　it；　consider　both　the　infiniteness　of　the　time　already　past；　and　the　immense　vastness　of　that　which　is　to　come；　wherein　all　things　are　to　be　resolved　and　annihilated。　　Art　not　thou　then　a　very　fool；　who　for　these　things；　art　either　puffed　up　with　pride；　or　distracted　with　cares；　or　canst　find　in　thy　heart　to　make　such　moans　as　for　a　thing　that　would　trouble　thee　for　a　very　long　time？　Consider　the　whole　universe　whereof　thou　art　but　a　very　little　part；　and　the　whole　age　of　the　world　together；　whereof　but　a　short　and　very　momentary　portion　is　allotted　unto　thee；　and　all　the　fates　and　destinies　together；　of　which　how　much　is　it　that　comes　to　thy　part　and　share！　　Again：　　another　doth　trespass　against　me。　Let　him　look　to　that。　　He　is　master　of　his　own　disposition；　and　of　his　own　operation。　　I　for　my　part　am　in　the　meantime　in　possession　of　as　much；　as　the　common　nature　would　have　me　to　possess：　and　that　which　mine　own　nature　would　have　me　do；　I　do。

XX。　　Let　not　that　chief　commanding　part　of　thy　soul　be　ever　subject　to　any　variation　through　any　corporal　either　pain　or　pleasure；　neither　suffer　it　to　be　mixed　with　these；　but　let　it　both　circumscribe　itself；　and　confine　those　affections　to　their　own　proper　parts　and　members。　　But　if　at　any　time　they　do　reflect　and　rebound　upon　the　mind　and　understanding　（as　in　an　united　and　compacted　body　it　must　needs；）　then　must　thou　not　go　about　to　resist　sense　and　feeling；　it　being　natural。　However　let　not　thy　understanding　to　this　natural　sense　and　feeling；　which　whether　unto　our　flesh　pleasant　or　painful；　is　unto　us　nothing　properly；　add　an　opinion　of　either　good　or　bad　and　all　is　well。

XXI。　　To　live　with　the　Gods。　　He　liveth　with　the　Gods；　who　at　all　times　affords　unto　them　the　spectacle　of　a　soul；　both　contented　and　well　pleased　with　whatsoever　is　afforded；　or　allotted　unto　her；　and　performing　whatsoever　is　pleasing　to　that　Spirit；　whom　（being　part　of　himself）　Jove　hath　appointed　to　every　man　as　his　overseer　and　governor。

XXII。　　Be　not　angry　neither　with　him　whose　breath；　neither　with　him　whose　arm　holes；　are　offensive。　　What　can　he　do？　such　is　his　breath　naturally；　and　such　are　his　arm　holes；　and　from　such；　such　an　effect；　and　such　a　smell　must　of　necessity　proceed。　'O；　but　the　man　（sayest　thou）　hath　understanding　in　him；　and　might　of　himself　know；　that　he　by　standing　near；　cannot　choose　but　offend。'　　And　thou　also　（God　bless　thee！）　hast　understanding。　Let　thy　reasonable　faculty；　work　upon　his　reasonable　faculty；　show　him　his　fault；　admonish　him。　　If　he　hearken　unto　thee；　thou　hast　cured　him；　and　there　will　be　no　more　occasion　of　anger。

XXIII。　　'Where　there　shall　neither　roarer　be；　nor　harlot。'　Why　so？　　As　thou　dost　purpose　to　live；　when　thou　hast　retired　thyself　to　some　such　place；　where　neither　roarer　nor　harlot　is：　so　mayest　thou　here。　　And　if　they　will　not　suffer　thee；　then　mayest　thou　leave　thy　life　rather　than　thy　calling；　but　so　as　one　that　doth　not　think　himself　anyways　wronged。　Only　as　one　would　say；　Here　is　a　smoke；　I　will　out　of　it。　And　what　a　great　matter　is　this！　　Now　till　some　such　thing　force　me　out；　I　will　continue　free；　neither　shall　any　man　hinder　me　to　do　what　I　will；　and　my　will　shall　ever　be　by　the　proper　nature　of　a　reasonable　and　sociable　creature；　regulated　and　directed。

XXIV。　　That　rational　essence　by　which　the　universe　is　governed；　is　for　community　and　society；　and　therefore　hath　it　both　made　the　things　that　are　worse；