Meditations
MEDITATIONS
冥想
By Marcus Aurelius
马库斯·奥勒留
CONTENTS
内容
NOTES
笔记
INTRODUCTION
简介
FIRST BOOK
第一本书
SECOND BOOK
第二本书
THIRD BOOK
第三本书
FOURTH BOOK
第四本书
FIFTH BOOK
第五本书
SIXTH BOOK
第六本书
SEVENTH BOOK
第七本书
EIGHTH BOOK
第八本书
NINTH BOOK
第九本书
TENTH BOOK
第十本书
ELEVENTH BOOK
第十一本书
TWELFTH BOOK
第十二本书
APPENDIX
附录
GLOSSARY
词汇表
INTRODUCTION
简介
MARCUS AURELIUS ANTONINUS was born on April 26, A.D.
马库斯·奥勒留·安东尼出生于公元 4 月 26 日。
121.
121.
His real name was M.
他的真名是M。
Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome.
安尼乌斯·维鲁斯（Annius Verus）出身于一个贵族家庭，自称是罗马第二任国王努马的后裔。
Thus the most religious of emperors came of the blood of the most pious of early kings.
因此，最虔诚的皇帝出自最虔诚的早期国王的血统。
His father, Annius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul.
他的父亲安尼乌斯·维鲁斯（Annius Verus）曾在罗马担任要职，他的祖父同名，曾三次担任执政官。
Both his parents died young, but Marcus held them in loving remembrance.
他的父母都英年早逝，但马库斯对他们怀有深切的怀念。
On his father's death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two.
父亲去世后，马库斯被他的祖父、领事安尼乌斯·维鲁斯收养，两人之间有着深厚的爱情。
On the very first page of his book Marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion.
在他的书的第一页，马库斯感激地宣称他如何从他的祖父那里学会了温柔和温顺，并克制所有的愤怒和激情。
The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name.
哈德良皇帝看出了这个小伙子的优良品格，他过去不称呼他为维鲁斯，而是称呼他维里西穆斯，比他自己的名字更真实。
He advanced Marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient Salian priesthood.
六岁时，他将马库斯提升为马术级别，八岁时让他成为古代萨利安祭司的一员。
The boy's aunt, Annia Galeria Faustina, was married to Antoninus Pius, afterwards emperor.
男孩的姨妈安尼亚·加莱里亚·福斯蒂娜 (Annia Galeria Faustina) 嫁给了后来的皇帝安东尼努斯·皮乌斯 (Antoninus Pius)。
Hence it came about that Antoninus, having no son, adopted Marcus, changing his name to that which he is known by, and betrothed him to his daughter Faustina.
因此，没有儿子的安东尼收养了马库斯，将他的名字改为他所知道的名字，并将他与他的女儿福斯蒂娜订婚。
His education was conducted with all care.
他的教育是精心进行的。
The ablest teachers were engaged for him, and he was trained in the strict doctrine of the Stoic philosophy, which was his great delight.
他聘请了最有能力的老师，并接受了斯多葛哲学严格学说的训练，这是他最大的乐趣。
He was taught to dress plainly and to live simply, to avoid all softness and luxury.
他被教导衣着朴素，生活简单，避免一切软弱和奢华。
His body was trained to hardihood by wrestling, hunting, and outdoor games; and though his constitution was weak, he showed great personal courage to encounter the fiercest boars.
他的身体通过摔跤、狩猎和户外游戏得到了锻炼。尽管他的体质很弱，但他在面对最凶猛的野猪时表现出了巨大的个人勇气。
At the same time he was kept from the extravagancies of his day.
与此同时，他也远离了当时的奢侈行为。
The great excitement in Rome was the strife of the Factions, as they were called, in the circus.
罗马最令人兴奋的是马戏团中各派别之间的冲突。
The racing drivers used to adopt one of four colours--red, blue, white, or green--and their partisans showed an eagerness in supporting them which nothing could surpass.
赛车手过去常常采用四种颜色中的一种——红、蓝、白或绿——他们的支持者表现出一种无与伦比的热切支持。
Riot and corruption went in the train of the racing chariots; and from all these things Marcus held severely aloof.
骚乱和腐败伴随着赛马而来。马库斯对所有这些事情都保持着极冷漠的态度。
In 140 Marcus was raised to the consulship, and in 145 his betrothal was consummated by marriage.
140年，马库斯晋升为执政官，145年，他订婚了。
Two years later Faustina brought him a daughter; and soon after the tribunate and other imperial honours were conferred upon him.
两年后，福斯蒂娜给他生了一个女儿。不久之后，他被授予保民官和其他帝国荣誉。
Antoninus Pius died in 161, and Marcus assumed the imperial state.
安东尼努斯·皮乌斯 (Antoninus Pius) 于 161 年去世，马库斯 (Marcus) 继位。
He at once associated with himself L.
他立即将自己与L联系起来。
Ceionius Commodus, whom Antoninus had adopted as a younger son at the same time with Marcus, giving him the name of Lucius Aurelius Verus.
塞奥尼乌斯·康茂德 (Ceionius Commodus)，安东尼努斯与马库斯同时收养的小儿子，并给他起名为卢修斯·奥勒留·维鲁斯 (Lucius Aurelius Verus)。
Henceforth the two are colleagues in the empire, the junior being trained as it were to succeed.
从此以后，两人成为帝国的同事，后辈可以说是为了成功而接受训练的。
No sooner was Marcus settled upon the throne than wars broke out on all sides.
马库斯一登上王位，各方就爆发了战争。
In the east, Vologeses III.
在东部，Vologeses III。
of Parthia began a long-meditated revolt by destroying a whole Roman Legion and invading Syria (162).
安息帝国的安息帝国开始了一场蓄谋已久的叛乱，摧毁了整个罗马军团并入侵叙利亚（162）。
Verus was sent off in hot haste to quell this rising; and he fulfilled his trust by plunging into drunkenness and debauchery, while the war was left to his officers.
维鲁斯匆忙被派去平息这场起义。他通过酗酒和放荡来履行他的信任，而战争却留给了他的军官们。
Soon after Marcus had to face a more serious danger at home in the coalition of several powerful tribes on the northern frontier.
不久之后，马库斯不得不在国内面临北部边境几个强大部落联盟的更严重的危险。
Chief among those were the Marcomanni or Marchmen, the Quadi (mentioned in this book), the Sarmatians, the Catti, the Jazyges.
其中最主要的是马可曼尼人（Marcomanni）或马奇曼人（Marchmen）、夸迪人（本书中提到）、萨尔马提亚人、卡蒂人、贾吉格斯人。
In Rome itself there was pestilence and starvation, the one brought from the east by Verus's legions, the other caused by floods which had destroyed vast quantities of grain.
罗马本土也出现了瘟疫和饥饿，一种是维鲁斯军团从东方带来的，另一种则是洪水造成的，大量粮食被毁。
After all had been done possible to allay famine and to supply pressing needs--Marcus being forced even to sell the imperial jewels to find money--both emperors set forth to a struggle which was to continue more or less during the rest of Marcus's reign.
在尽了一切努力来缓解饥荒和满足紧迫需求之后——马库斯甚至被迫卖掉帝国珠宝来换取金钱——两位皇帝开始了一场斗争，这场斗争在马库斯统治的剩余时期或多或少地持续着。
During these wars, in 169, Verus died.
在这些战争中，维鲁斯于 169 年去世。
We have no means of following the campaigns in detail; but thus much is certain, that in the end the Romans succeeded in crushing the barbarian tribes, and effecting a settlement which made the empire more secure.
我们无法详细跟踪这些活动；但可以肯定的是，罗马人最终成功地消灭了野蛮部落，并达成了解决方案，使帝国更加安全。
Marcus was himself commander-in-chief, and victory was due no less to his own ability than to his wisdom in choice of lieutenants, shown conspicuously in the case of Pertinax.
马库斯本人就是总司令，胜利不仅归功于他自己的能力，也归功于他选择副官的智慧，这在佩蒂纳克斯的例子中表现得尤为明显。
There were several important battles fought in these campaigns; and one of them has become celebrated for the legend of the Thundering Legion.
在这些战役中发生了几场重要的战役；其中一位因雷霆军团的传奇而闻名。
In a battle against the Quadi in 174, the day seemed to be going in favour of the foe, when on a sudden arose a great storm of thunder and rain the lightning struck the barbarians with terror, and they turned to rout.
公元174年，在一场与夸迪人的战斗中，天似乎对敌人有利，突然刮起了雷雨大风暴，闪电击中了野蛮人，他们惊恐万状，纷纷溃逃。
In later days this storm was said to have been sent in answer to the prayers of a legion which contained many Christians, and the name Thundering Legion should be given to it on this account.
后来，据说这场风暴是为了回应一支由许多基督徒组成的军团的祈祷而发出的，因此应该将其称为“雷霆军团”。
The title of Thundering Legion is known at an earlier date, so this part of the story at least cannot be true; but the aid of the storm is acknowledged by one of the scenes carved on Antonine's Column at Rome, which commemorates these wars.
雷霆军团的称号很早就为人所知，所以这部分故事至少不可能是真的；但罗马安东尼纪念柱上雕刻的场景之一承认了风暴的帮助，该纪念柱纪念了这些战争。
The settlement made after these troubles might have been more satisfactory but for an unexpected rising in the east.
如果不是东部发生意外的崛起，这些麻烦之后达成的解决方案可能会更令人满意。
Avidius Cassius, an able captain who had won renown in the Parthian wars, was at this time chief governor of the eastern provinces.
阿维迪乌斯·卡修斯（Avidius Cassius）是一位能干的队长，在安息战争中赢得了声誉，当时是东部省份的总督。
By whatever means induced, he had conceived the project of proclaiming himself emperor as soon as Marcus, who was then in feeble health, should die; and a report having been conveyed to him that Marcus was dead, Cassius did as he had planned.
不管采取什么手段，他都计划在当时健康状况不佳的马库斯去世后立即宣布自己为皇帝。卡修斯收到马库斯死讯的报告后，就按照他的计划行事。
Marcus, on hearing the news, immediately patched up a peace and returned home to meet this new peril.
马库斯听到这个消息后，立即和好如初，回到家中迎接新的危险。
The emperors great grief was that he must needs engage in the horrors of civil strife.
皇帝的巨大悲痛在于他必须卷入可怕的内乱之中。
He praised the qualities of Cassius, and expressed a heartfelt wish that Cassius might not be driven to do himself a hurt before he should have the opportunity to grant a free pardon.
他赞扬了卡修斯的品质，并衷心希望卡修斯在有机会获得免费赦免之前不要被迫伤害自己。
But before he could come to the east news had come to Cassius that the emperor still lived; his followers fell away from him, and he was assassinated.
但还没等他到达东方，卡西乌斯就收到了皇帝还活着的消息。他的追随者离开了他，他被暗杀了。
Marcus now went to the east, and while there the murderers brought the head of Cassius to him; but the emperor indignantly refused their gift, nor would he admit the men to his presence.
马库斯现在去了东方，在那里，凶手把卡西乌斯的头颅带到了他面前。但皇帝愤怒地拒绝了他们的礼物，也不允许这些人到他面前。
On this journey his wife, Faustina, died.
在这次旅程中，他的妻子福斯蒂娜去世了。
At his return the emperor celebrated a triumph (176).
皇帝返回后庆祝胜利（176）。
Immediately afterwards he repaired to Germany, and took up once more the burden of war.
随后他立即返回德国，再次担负起战争的重担。
His operations were followed by complete success; but the troubles of late years had been too much for his constitution, at no time robust, and on March 17, 180, he died in Pannonia.
他的手术取得了圆满成功。但近年来的麻烦让他的体质不堪重负，一度变得不健全，180 年 3 月 17 日，他在潘诺尼亚去世。
The good emperor was not spared domestic troubles.
善良的皇帝也未能幸免国内的麻烦。
Faustina had borne him several children, of whom he was passionately fond.
福斯蒂娜为他生了几个孩子，他非常喜欢他们。
Their innocent faces may still be seen in many a sculpture gallery, recalling with odd effect the dreamy countenance of their father.
他们天真的面孔仍然可以在许多雕塑画廊中看到，奇怪地让人想起他们父亲梦幻般的面容。
But they died one by one, and when Marcus came to his own end only one of his sons still lived--the weak and worthless Commodus.
但他们一一死去，当马库斯去世时，只有他的一个儿子还活着——软弱无用的康茂德。
On his father's death Commodus, who succeeded him, undid the work of many campaigns by a hasty and unwise peace; and his reign of twelve years proved him to be a ferocious and bloodthirsty tyrant.
在他父亲去世后，继任者康茂德通过草率且不明智的和平，使许多战役的成果付诸东流。他十二年的统治证明了他是一个凶残嗜血的暴君。
Scandal has made free with the name of Faustina herself, who is accused not only of unfaithfulness, but of intriguing with Cassius and egging him on to his fatal rebellion, it must be admitted that these charges rest on no sure evidence; and the emperor, at all events, loved her dearly, nor ever felt the slightest qualm of suspicion.
丑闻使福斯蒂娜本人的名字得以释放，她不仅被指控不忠，而且还与卡西乌斯勾结并怂恿他进行致命的叛乱，必须承认这些指控没有可靠的证据；无论如何，皇帝对她是深爱的，从未有过丝毫的怀疑。
As a soldier we have seen that Marcus was both capable and successful; as an administrator he was prudent and conscientious.
作为一名士兵，我们看到马库斯既能干又成功。作为一名管理者，他谨慎而认真。
Although steeped in the teachings of philosophy, he did not attempt to remodel the world on any preconceived plan.
尽管他沉浸在哲学教义中，但他并没有试图按照任何先入为主的计划来重塑世界。
He trod the path beaten by his predecessors, seeking only to do his duty as well as he could, and to keep out corruption.
他走的是前任的老路，只求尽己所能，杜绝腐败。
He did some unwise things, it is true.
他确实做了一些不明智的事情。
To create a compeer in empire, as he did with Verus, was a dangerous innovation which could only succeed if one of the two effaced himself; and under Diocletian this very precedent caused the Roman Empire to split into halves.
在帝国中创造一个对手，就像他对维鲁斯所做的那样，是一项危险的创新，只有两者之一抹去自己的存在，这种创新才能成功。在戴克里先统治下，这个先例导致罗马帝国分裂为两半。
He erred in his civil administration by too much centralising.
他在民政管理上犯了过度集权的错误。
But the strong point of his reign was the administration of justice.
但他统治时期的强项是司法。
Marcus sought by-laws to protect the weak, to make the lot of the slaves less hard, to stand in place of father to the fatherless.
马库斯寻求章程来保护弱者，减轻奴隶的处境，代替孤儿的父亲。
Charitable foundations were endowed for rearing and educating poor children.
捐资慈善基金会用于抚养和教育贫困儿童。
The provinces were protected against oppression, and public help was given to cities or districts which might be visited by calamity.
各省受到保护，免受压迫，并向可能遭受灾难的城市或地区提供公共援助。
The great blot on his name, and one hard indeed to explain, is his treatment of the Christians.
他名字上最大的污点，而且确实很难解释，就是他对待基督徒的方式。
In his reign Justin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we know of many outbreaks of fanaticism in the provinces which caused the death of the faithful.
在他的统治时期，罗马的查士丁成为了他信仰的殉道者，而士每拿的波利卡普也成为了他的信仰的殉道者，我们知道，在各省爆发了许多狂热主义，导致了信徒的死亡。
It is no excuse to plead that he knew nothing about the atrocities done in his name: it was his duty to know, and if he did not he would have been the first to confess that he had failed in his duty.
不能以他对以他的名义犯下的暴行一无所知为借口：知道是他的责任，如果他不知道，他就会是第一个承认自己失职的人。
But from his own tone in speaking of the Christians it is clear he knew them only from calumny; and we hear of no measures taken even to secure that they should have a fair hearing.
但从他谈到基督徒时的语气来看，显然他只是通过诽谤才认识他们的。我们听说没有采取任何措施来确保他们得到公平的听证会。
In this respect Trajan was better than he.
在这方面图拉真比他更好。
To a thoughtful mind such a religion as that of Rome would give small satisfaction.
对于一个深思熟虑的人来说，像罗马这样的宗教不会给他带来多少满足。
Its legends were often childish or impossible; its teaching had little to do with morality.
它的传说常常是幼稚的或不可能的。它的教导与道德无关。
The Roman religion was in fact of the nature of a bargain: men paid certain sacrifices and rites, and the gods granted their favour, irrespective of right or wrong.
罗马宗教实际上具有交易的性质：人们支付一定的祭品和仪式，神灵就会给予他们恩惠，无论对错。
In this case all devout souls were thrown back upon philosophy, as they had been, though to a less extent, in Greece.
在这种情况下，所有虔诚的灵魂都被抛回到哲学上，就像他们在希腊的情况一样，尽管程度较轻。
There were under the early empire two rival schools which practically divided the field between them, Stoicism and Epicureanism.
早期帝国统治下有两个相互竞争的学派，它们实际上划分了领域：斯多葛主义和伊壁鸠鲁主义。
The ideal set before each was nominally much the same.
每个之前的理想设置名义上是大致相同的。
The Stoics aspired to ἁπάθεια, the repression of all emotion, and the Epicureans to ἀταραξία, freedom from all disturbance; yet in the upshot the one has become a synonym of stubborn endurance, the other for unbridled licence.
斯多葛学派渴望“ἁπάθεια”，即抑制所有情感，而伊壁鸠鲁派则渴望“ἀταραxiία”，即免受所有干扰的自由。但结果，一个变成了顽强忍耐的代名词，另一个变成了肆无忌惮的代名词。
With Epicureanism we have nothing to do now; but it will be worth while to sketch the history and tenets of the Stoic sect.
我们现在与伊壁鸠鲁主义没有任何关系。但概述一下斯多葛派的历史和信条是值得的。
Zeno, the founder of Stoicism, was born in Cyprus at some date unknown, but his life may be said roughly to be between the years 350 and 250 B.C.
斯多葛主义的创始人芝诺出生于塞浦路斯，具体年代不详，但他的生活年代可以大致说是在公元前 350 年至公元前 250 年之间。
Cyprus has been from time immemorial a meeting-place of the East and West, and although we cannot grant any importance to a possible strain of Phoenician blood in him (for the Phœnicians were no philosophers), yet it is quite likely that through Asia Minor he may have come in touch with the Far East.
塞浦路斯自古以来就是东西方的交汇地，虽然我们不能重视他身上可能有腓尼基血统（因为腓尼基人不是哲学家），但他很可能是通过小亚细亚与远东接触的。
He studied under the cynic Crates, but he did not neglect other philosophical systems.
他师从愤世嫉俗的克拉特斯，但他并没有忽视其他哲学体系。
After many years' study he opened his own school in a colonnade in Athens called the Painted Porch, or Stoa, which gave the Stoics their name.
经过多年的学习，他在雅典的一个柱廊上开设了自己的学校，称为“彩绘门廊”或“斯托亚”，斯多葛派因此得名。
Next to Zeno, the School of the Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism into a system.
除了芝诺之外，门廊学派最受克里西波斯（Chrysippus，公元前 280--207 年）的影响，他将斯多葛主义组织成一个体系。
Of him it was said,
据说，他
'But for Chrysippus, there had been no Porch.'
“但对于克里西波斯来说，并不存在门廊。”
The Stoics regarded speculation as a means to an end and that end was, as Zeno put it, to live consistently (ὁμολογουμένος ζῆν), or as it was later explained, to live in conformity with nature (ὁμολογουμένος τῇ φύσει ζῆν).
斯多葛学派认为思辨是达到目的的手段，正如芝诺所说，这个目的是始终如一地生活（ὁμολογουμένος zeῆν），或者正如后来解释的那样，与自然相一致地生活（ὁμολογουμένος τῇ φύσει zeῆν）。
This conforming of the life to nature was the Stoic idea of Virtue.
这种生命对自然的顺应就是斯多葛派的美德观念。
This dictum might easily be taken to mean that virtue consists in yielding to each natural impulse; but that was very far from the Stoic meaning.
这句话很容易被理解为美德在于屈服于每一种自然冲动。但这与斯多葛派的意义相去甚远。
In order to live in accord with nature, it is necessary to know what nature is; and to this end a threefold division of philosophy is made—into _Physics_, dealing with the universe and its laws, the problems of divine government and teleology; _Logic_, which trains the mind to discern true from false; and _Ethics_, which applies the knowledge thus gained and tested to practical life.
为了顺应自然而生活，就必须了解自然是什么；为此目的，哲学被分为三部分：物理学，处理宇宙及其法则，神圣政府和目的论的问题； _逻辑_，训练头脑辨别真假；和_道德_，将由此获得的知识应用到实际生活中并经过检验。
The Stoic system of physics was materialism with an infusion of pantheism.
斯多葛派的物理学体系是唯物主义和泛神论的融合。
In contradiction to Plato's view that the Ideas, or Prototypes, of phenomena alone really exist, the Stoics held that material objects alone existed; but immanent in the material universe was a spiritual force which acted through them, manifesting itself under many forms, as fire, æther, spirit, soul, reason, the ruling principle.
与柏拉图认为现象的理念或原型确实存在的观点相反，斯多葛学派认为物质对象单独存在。但物质宇宙中固有的是一种通过它们起作用的精神力量，以多种形式表现出来，如火、以太、精神、灵魂、理性、统治原则。
The universe, then, is God, of whom the popular gods are manifestations; while legends and myths are allegorical.
那么，宇宙就是上帝，流行的诸神就是上帝的显现。而传说和神话都是寓言性的。
The soul of man is thus an emanation from the godhead, into whom it will eventually be re-absorbed.
因此，人的灵魂是神性的散发，最终会被神性重新吸收。
The divine ruling principle makes all things work together for good, but for the good of the whole.
神圣的统治原则使万事互相效力，以求得好处，而且是为了整体的利益。
The highest good of man is consciously to work with God for the common good, and this is the sense in which the Stoic tried to live in accord with nature.
人的最高善是有意识地为了共同利益而与上帝合作，这就是斯多葛派试图与自然和谐相处的意义。
In the individual it is virtue alone which enables him to do this; as Providence rules the universe, so virtue in the soul must rule man.
对于个人来说，只有美德才能使他做到这一点；正如上帝统治宇宙一样，灵魂中的美德也必须统治人类。
In Logic, the Stoic system is noteworthy for their theory as to the test of truth, the _Criterion_.
在逻辑学中，斯多葛派体系因其关于真理检验的理论（“标准”）而值得注意。
They compared the new-born soul to a sheet of paper ready for writing.
他们将新生的灵魂比作一张准备书写的纸。
Upon this the senses write their impressions (φαντασίαι), and by experience of a number of these the soul unconsciously conceives general notions (κοιναὶ ἔννοιαι) or anticipations (προλήψεις).
在此之上，感官写下它们的印象（φαντασίαι），并且通过其中一些的经验，灵魂无意识地构思出一般概念（κοιναὶ ἔννοιαι）或预期（προλήψεις）。
When the impression was such as to be irresistible it was called (καταληπτικὴ φαντασία) one that holds fast, or as they explained it, one proceeding from truth.
当这种印象是不可抗拒的时，它被称为（καταληπτικὴ φαντασία）一种牢固的印象，或者正如他们所解释的那样，一种来自真理的印象。
Ideas and inferences artificially produced by deduction or the like were tested by this 'holding perception.' Of the Ethical application I have already spoken.
通过演绎等人为产生的想法和推论都受到这种“持有知觉”的检验。关于道德应用我已经说过了。
The highest good was the virtuous life.
最高的善是有德行的生活。
Virtue alone is happiness, and vice is unhappiness.
唯有美德才是幸福，恶行就是不幸。
Carrying this theory to its extreme, the Stoic said that there could be no gradations between virtue and vice, though of course each has its special manifestations.
斯多葛派将这一理论发挥到了极致，他说，美德与恶行之间不可能有等级之分，尽管两者当然都有其特殊的表现形式。
Moreover, nothing is good but virtue, and nothing but vice is bad.
再说，除了德，没有什么是善的；除了恶，没有什么是坏的。
Those outside things which are commonly called good or bad, such as health and sickness, wealth and poverty, pleasure and pain, are to him indifferent (ἀδιάφορα).
那些通常被称为好或坏的外在事物，例如健康和疾病、财富和贫穷、快乐和痛苦，对他来说都是无关紧要的（ἀδιάφορα）。
All these things are merely the sphere in which virtue may act.
这一切不过是德行的范围而已。
The ideal Wise Man is sufficient unto himself in all things (αὐταρκής); and knowing these truths, he will be happy even when stretched upon the rack.
理想的智者在所有事情上都能自给自足（αὐταρκής）；知道了这些真理，即使躺在刑架上，他也会感到快乐。
It is probable that no Stoic claimed for himself that he was this Wise Man, but that each strove after it as an ideal much as the Christian strives after a likeness to Christ.
很可能没有一个斯多葛派人士声称自己是这位智者，但每个人都将其作为一种理想而奋斗，就像基督徒努力追求与基督相似一样。
The exaggeration in this statement was, however, so obvious, that the later Stoics were driven to make a further subdivision of things indifferent into what is preferable (προηγμένα) and what is undesirable (ἀποπροηγμένα).
然而，这种说法的夸张是如此明显，以至于后来的斯多葛学派被迫将无关紧要的事物进一步细分为什么是可取的（προπγμένα）和什么是不可取的（ἀποπροηγμένα）。
They also held that for him who had not attained to the perfect wisdom, certain actions were proper.
他们还认为，对于未达到圆满智慧的人来说，某些行为是适当的。
(καθήκοντα) These were neither virtuous nor vicious, but, like the indifferent things, held a middle place.
(καθήκοντα) 这些既不善也不恶，但像冷漠的事物一样，处于中间位置。
Two points in the Stoic system deserve special mention.
斯多葛学派体系中有两点值得特别提及。
One is a careful distinction between things which are in our power and things which are not.
一是仔细地区分我们力所能及的事情和不力所能及的事情。
Desire and dislike, opinion and affection, are within the power of the will; whereas health, wealth, honour, and other such are generally not so.
欲望和厌恶、意见和感情，都在意志的范围内；而健康、财富、荣誉等一般则不然。
The Stoic was called upon to control his desires and affections, and to guide his opinion; to bring his whole being under the sway of the will or leading principle, just as the universe is guided and governed by divine Providence.
斯多葛派被要求控制自己的欲望和情感，并引导自己的观点。使他的整个存在处于意志或主导原则的支配之下，就像宇宙受到神圣普罗维登斯的引导和统治一样。
This is a special application of the favourite Greek virtue of moderation, (σωφροσύνη) and has also its parallel in Christian ethics.
这是希腊人喜爱的节制美德（σωφροσύνη）的特殊应用，在基督教伦理中也有类似的应用。
The second point is a strong insistence on the unity of the universe, and on man's duty as part of a great whole.
第二点是对宇宙统一性和人类作为一个伟大整体的一部分的责任的强烈坚持。
Public spirit was the most splendid political virtue of the ancient world, and it is here made cosmopolitan.
公共精神是古代世界最辉煌的政治美德，在这里它变得世界化。
It is again instructive to note that Christian sages insisted on the same thing.
基督教圣贤坚持同样的事情，这再次具有启发性。
Christians are taught that they are members of a worldwide brotherhood, where is neither Greek nor Hebrew, bond nor free and that they live their lives as fellow-workers with God.
基督徒被教导说，他们是全世界兄弟会的成员，这个兄弟会既不是希腊语，也不是希伯来语，也不是束缚者，也不是自由者，他们的生活是与上帝同工的。
Such is the system which underlies the Meditations of Marcus Aurelius.
这就是马库斯·奥勒留《沉思录》的基础体系。
Some knowledge of it is necessary to the right understanding of the book, but for us the chief interest lies elsewhere.
为了正确理解这本书，一些知识是必要的，但对我们来说，主要兴趣在其他地方。
We do not come to Marcus Aurelius for a treatise on Stoicism.
我们来找马库斯·奥勒留并不是为了一篇关于斯多葛主义的论文。
He is no head of a school to lay down a body of doctrine for students; he does not even contemplate that others should read what he writes.
他不是为学生制定一套教条的学校校长；他是一名校长。他甚至没有考虑过其他人应该读他写的东西。
His philosophy is not an eager intellectual inquiry, but more what we should call religious feeling.
他的哲学不是一种热切的智力探究，而更多的是我们应该称之为宗教情感的东西。
The uncompromising stiffness of Zeno or Chrysippus is softened and transformed by passing through a nature reverent and tolerant, gentle and free from guile; the grim resignation which made life possible to the Stoic sage becomes in him almost a mood of aspiration.
芝诺（Zeno）或克里西波斯（Chrysippus）的不妥协的僵硬通过敬畏和宽容，温柔和不狡诈的本性而被软化和改变；使这位斯多葛派圣人得以生活的严峻的顺从在他身上几乎变成了一种渴望的情绪。
His book records the innermost thoughts of his heart, set down to ease it, with such moral maxims and reflections as may help him to bear the burden of duty and the countless annoyances of a busy life.
他的书记录了他内心深处的想法，写下来缓解它，其中有这样的道德格言和反思，可以帮助他承担责任的重担和忙碌生活中的无数烦恼。
It is instructive to compare the _Meditations_ with another famous book, the _Imitation of Christ_.
将《沉思录》与另一本著名的书《效法基督》进行比较是有启发性的。
There is the same ideal of self-control in both.
两者都有相同的自我控制理想。
It should be a man's task, says the _Imitation_, 'to overcome himself, and every day to be stronger than himself.' 'In withstanding of the passions standeth very peace of heart.' 'Let us set the axe to the root, that we being purged of our passions may have a peaceable mind.' To this end there must be continual self-examination.
《模仿者》说，男人的任务应该是“克服自己，并且每天都比自己更强大。” “忍受激情，内心才会非常平静。” “让我们把斧头砍向根源，清除我们的激情，才能拥有平静的心灵。”为此，必须不断地自我审视。
'If thou may not continually gather thyself together, namely sometimes do it, at least once a day, the morning or the evening.
“如果你不能经常聚集在一起，那就有时这样做，至少每天一次，早上或晚上。
In the morning purpose, in the evening discuss the manner, what thou hast been this day, in word, work, and thought.' But while the Roman's temper is a modest self-reliance, the Christian aims at a more passive mood, humbleness and meekness, and reliance on the presence and personal friendship of God.
早上讨论一下，晚上讨论一下你今天的表现，包括言语、工作和思想。但是，罗马人的脾气是谦虚的自力更生，而基督徒的目标是更加被动的情绪、谦卑和温柔，以及对上帝的存在和个人友谊的依赖。
The Roman scrutinises his faults with severity, but without the self-contempt which makes the Christian 'vile in his own sight.' The Christian, like the Roman, bids 'study to withdraw thine heart from the love of things visible'; but it is not the busy life of duty he has in mind so much as the contempt of all worldly things, and the 'cutting away of all lower delectations.' Both rate men's praise or blame at their real worthlessness; 'Let not thy peace,' says the Christian, 'be in the mouths of men.' But it is to God's censure the Christian appeals, the Roman to his own soul.
罗马人严厉地审视自己的过失，但没有使基督徒“在自己眼中卑鄙”的自我蔑视。基督徒和罗马人一样，都劝告“要学习使你的心不再爱可见的事物”。但他心里想的并不是忙碌的职责生活，而是对一切世俗事物的蔑视，以及“断绝一切低等的享受”。两者都根据人们的实际价值来评价他们的赞扬或指责。基督徒说：“不要让你的平安落入人们的口中。”但基督徒诉诸上帝的谴责，罗马人诉诸自己灵魂的谴责。
The petty annoyances of injustice or unkindness are looked on by each with the same magnanimity.
每个人都会以同样的宽容态度看待不公正或不友善的小烦恼。
'Why doth a little thing said or done against thee make thee sorry?
“为什么对你说的或做的一点小事就让你感到抱歉呢？”
It is no new thing; it is not the first, nor shall it be the last, if thou live long.
这不是什么新鲜事；如果你活得长久，这不是第一个，也不会是最后一个。
At best suffer patiently, if thou canst not suffer joyously.' The Christian should sorrow more for other men's malice than for our own wrongs; but the Roman is inclined to wash his hands of the offender.
如果你不能快乐地受苦，最好的办法就是耐心地受苦。”基督徒应该更多地为别人的恶意而不是我们自己的错误而悲伤。但罗马人却倾向于对冒犯者撒手不管。
'Study to be patient in suffering and bearing other men's defaults and all manner infirmities,' says the Christian; but the Roman would never have thought to add, 'If all men were perfect, what had we then to suffer of other men for God?' The virtue of suffering in itself is an idea which does not meet us in the _Meditations_.
基督徒说：“要学会在苦难中保持耐心，忍受他人的过失和各种软弱”。但罗马人绝不会想到加上一句：“如果所有人都是完美的，那么我们又何必为了上帝而忍受其他人的痛苦呢？”苦难本身的美德是我们在《沉思录》中没有遇到的想法。
Both alike realise that man is one of a great community.
两人都认识到人类是一个伟大共同体的一员。
'No man is sufficient to himself,' says the Christian; 'we must bear together, help together, comfort together.' But while he sees a chief importance in zeal, in exalted emotion that is, and avoidance of lukewarmness, the Roman thought mainly of the duty to be done as well as might be, and less of the feeling which should go with the doing of it.
基督徒说：“没有人能靠自己满足”。 “我们要共同承担、共同帮助、共同安慰。”但是，虽然罗马人认为热忱、高尚的情感以及避免不冷不热是最重要的，但罗马人主要考虑的是尽其所能地履行职责，而不是考虑履行职责时应有的感觉。
To the saint as to the emperor, the world is a poor thing at best.
对于圣人和皇帝来说，这个世界充其量只是一个可怜的东西。
'Verily it is a misery to live upon the earth,' says the Christian; few and evil are the days of man's life, which passeth away suddenly as a shadow.
基督徒说：“确实，生活在地球上是一种痛苦”。人一生的日子又少又苦，像影子一样转瞬即逝。
But there is one great difference between the two books we are considering.
但我们正在考虑的两本书之间有一个很大的区别。
The _Imitation_ is addressed to others, the _Meditations_ by the writer to himself.
《模仿》是写给别人的，《沉思》是作者写给自己的。
We learn nothing from the _Imitation_ of the author's own life, except in so far as he may be assumed to have practised his own preachings; the _Meditations_ reflect mood by mood the mind of him who wrote them.
我们从对作者自己生活的“模仿”中一无所获，除了可以假定他实践了自己的说教之外。 《沉思录》反映了作者的心情。
In their intimacy and frankness lies their great charm.
他们的亲密和坦诚蕴藏着他们巨大的魅力。
These notes are not sermons; they are not even confessions.
这些笔记不是说教；而是讲道。它们甚至都不是忏悔。
There is always an air of self-consciousness in confessions; in such revelations there is always a danger of unctuousness or of vulgarity for the best of men.
忏悔中总是带着一种不自在的气氛。在这样的揭露中，对于最优秀的人来说，总是存在着油腻或粗俗的危险。
St. Augus-tine is not always clear of offence, and John Bunyan himself exaggerates venial peccadilloes into heinous sins.
圣奥古斯丁并不总是无罪的，而约翰·班扬本人也将小过失夸大为令人发指的罪行。
But Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing, but nothing sets down in malice.
但马可·奥勒留既不粗俗也不油腻；他不会宽恕任何事情，但也不会降低恶意。
He never poses before an audience; he may not be profound, he is always sincere.
他从不在观众面前摆姿势；他也许并不深奥，但他总是真诚的。
And it is a lofty and serene soul which is here disclosed before us.
展现在我们面前的，是一个崇高而宁静的灵魂。
Vulgar vices seem to have no temptation for him; this is not one tied and bound with chains which he strives to break.
庸俗的恶习似乎对他没有诱惑力；这不是一个被他努力挣脱的锁链束缚的人。
The faults he detects in himself are often such as most men would have no eyes to see.
他在自己身上发现的缺点往往是大多数人看不到的。
To serve the divine spirit which is implanted within him, a man must 'keep himself pure from all violent passion and evil affection, from all rashness and vanity, and from all manner of discontent, either in regard of the gods or men': or, as he says elsewhere, 'unspotted by pleasure, undaunted by pain.' Unwavering courtesy and consideration are his aims.
为了服务于植入在他体内的神圣精神，一个人必须“保持自己纯洁，远离一切暴力的激情和邪恶的情感，远离一切鲁莽和虚荣，以及一切形式的不满，无论是对神还是对人”：或者，正如他在别处所说，“不被快乐所玷污，不被痛苦所吓倒。”坚定不移的礼貌和体贴是他的目标。
'Whatsoever any man either doth or saith, thou must be good;' 'doth any man offend?
“无论任何人做什么或说什么，你都必须是善良的；” ‘有人冒犯吗？
It is against himself that he doth offend: why should it trouble thee?' The offender needs pity, not wrath; those who must needs be corrected, should be treated with tact and gentleness; and one must be always ready to learn better.
他冒犯的是他自己：你何必为此烦恼呢？冒犯者需要怜悯，而不是愤怒；必须纠正的，应当以机智、温和的方式对待；一个人必须时刻准备好学得更好。
'The best kind of revenge is, not to become like unto them.' There are so many hints of offence forgiven, that we may believe the notes followed sharp on the facts.
“最好的报复就是不要变得像他们一样。”有如此多的冒犯暗示被原谅，我们可以相信这些注释紧扣事实。
Perhaps he has fallen short of his aim, and thus seeks to call his principles to mind, and to strengthen himself for the future.
也许他没有达到他的目标，因此试图牢记他的原则，并为未来强化自己。
That these sayings are not mere talk is plain from the story of Avidius Cassius, who would have usurped his imperial throne.
从阿维迪乌斯·卡西乌斯的故事中可以清楚地看出这些说法并非空谈，他本想篡夺皇位。
Thus the emperor faithfully carries out his own principle, that evil must be overcome with good.
因此，皇帝忠实地执行着他自己的原则：以善制恶。
For each fault in others, Nature (says he) has given us a counteracting virtue; 'as, for example, against the unthankful, it hath given goodness and meekness, as an antidote.'
对于他人的每一个缺点，大自然（他说）都赋予了我们一种抵消的美德； “例如，对于忘恩负义的人，它给予善良和温柔，作为解药。”
One so gentle towards a foe was sure to be a good friend; and indeed his pages are full of generous gratitude to those who had served him.
对敌人如此温柔的人，一定是好朋友；对敌人如此温柔的人，一定会成为好朋友；事实上，他的书中充满了对那些为他服务的人的慷慨感激。
In his First Book he sets down to account all the debts due to his kinsfolk and teachers.
在他的第一本书中，他列出了欠他的亲戚和老师的所有债务。
To his grandfather he owed his own gentle spirit, to his father shamefastness and courage; he learnt of his mother to be religious and bountiful and single-minded.
他的温柔精神归功于他的祖父，他的羞耻和勇敢归功于他的父亲。他了解到他的母亲虔诚、慷慨、专一。
Rusticus did not work in vain, if he showed his pupil that his life needed amending.
如果鲁斯蒂库斯向他的学生表明他的生活需要改变，他的工作就没有白费。
Apollonius taught him simplicity, reasonableness, gratitude, a love of true liberty.
阿波罗尼乌斯教导他简单、合理、感恩、热爱真正的自由。
So the list runs on; every one he had dealings with seems to have given him something good, a sure proof of the goodness of his nature, which thought no evil.
所以这个清单可以继续下去；每一个与他打过交道的人似乎都给了他一些好处，这确实证明了他本性善良，不认为邪恶。
If his was that honest and true heart which is the Christian ideal, this is the more wonderful in that he lacked the faith which makes Christians strong.
如果他有一颗诚实而真实的心，也就是基督徒的理想，那就更奇妙了，因为他缺乏使基督徒坚强的信仰。
He could say, it is true, 'either there is a God, and then all is well; or if all things go by chance and fortune, yet mayest thou use thine own providence in those things that concern thee properly; and then art thou well.' Or again, 'We must needs grant that there is a nature that doth govern the universe.' But his own part in the scheme of things is so small, that he does not hope for any personal happiness beyond what a serene soul may win in this mortal life.
他确实可以说，“要么有一位上帝，那就万事大吉；要么有一位上帝，那就万事大吉；要么有一位上帝，那就万事大吉”。或者，如果一切都是偶然和幸运的，那么你可以在那些与你密切相关的事情上运用你自己的天意；那么你就没事了。或者再说一次，“我们必须承认存在一种主宰宇宙的自然。”但他自己在这一切计划中所扮演的角色是如此之小，以至于除了平静的灵魂在今生所能赢得的幸福之外，他不希望获得任何个人幸福。
'O my soul, the time I trust will be, when thou shalt be good, simple, more open and visible, than that body by which it is enclosed;' but this is said of the calm contentment with human lot which he hopes to attain, not of a time when the trammels of the body shall be cast off.
“噢，我的灵魂，我相信总有一天你会变得善良、单纯、比封闭它的身体更加开放和可见；”但这是指他希望获得的对人类命运的平静满足，而不是指摆脱身体束缚的时刻。
For the rest, the world and its fame and wealth, 'all is vanity.' The gods may perhaps have a particular care for him, but their especial care is for the universe at large: thus much should suffice.
对于其他人来说，世界及其名誉和财富，“一切都是虚荣”。众神也许对他有特别的照顾，但他们特别的照顾是对整个宇宙的照顾：这样就足够了。
His gods are better than the Stoic gods, who sit aloof from all human things, untroubled and uncaring, but his personal hope is hardly stronger.
他的诸神比斯多葛派的诸神要好，后者远离一切人类事物，不受干扰，漠不关心，但他个人的希望也并不强烈。
On this point he says little, though there are many allusions to death as the natural end; doubtless he expected his soul one day to be absorbed into the universal soul, since nothing comes out of nothing, and nothing can be annihilated.
在这一点上，他几乎没有说什么，尽管有很多暗示死亡是自然的结局。毫无疑问，他期望有一天他的灵魂会被吸收到宇宙的灵魂中，因为没有任何东西是凭空产生的，也没有任何东西可以被消灭。
His mood is one of strenuous weariness; he does his duty as a good soldier, waiting for the sound of the trumpet which shall sound the retreat; he has not that cheerful confidence which led Socrates through a life no less noble, to a death which was to bring him into the company of gods he had worshipped and men whom he had revered.
他的心情是一种极度疲倦；他履行着一名好士兵的职责，等待着撤退的号角吹响。他没有那种令人愉快的信心，这种信心使苏格拉底度过了同样高贵的一生，直至死亡，使他与他所崇拜的诸神和他所尊敬的人为伍。
But although Marcus Aurelius may have held intellectually that his soul was destined to be absorbed, and to lose consciousness of itself, there were times when he felt, as all who hold it must sometimes feel, how unsatisfying is such a creed.
然而，尽管马可·奥勒留在理智上可能认为他的灵魂注定会被吸收，并失去自身意识，但有时他会感到，正如所有持有这种观点的人有时一定会感到的那样，这样的信条是多么令人不满意。
Then he gropes blindly after something less empty and vain.
然后他盲目地摸索着一些不那么空虚和虚荣的东西。
'Thou hast taken ship,' he says, 'thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere.' There is more in this than the assumption of a rival theory for argument's sake.
“你已经乘船了，”他说，“你已经航行了，你来到陆地，出去，如果到另一种生活，你也会在那里找到无处不在的神。”这不仅仅是为了论证而假设一个竞争理论。
If worldly things 'be but as a dream, the thought is not far off that there may be an awakening to what is real.
如果世俗的事物只是一场梦，那么距离现实的觉醒也就不远了。
When he speaks of death as a necessary change, and points out that nothing useful and profitable can be brought about without change, did he perhaps think of the change in a corn of wheat, which is not quickened except it die?
当他谈到死亡是一种必要的改变，并指出如果没有改变，就不可能带来任何有用和有利可图的东西时，他是否可能想到了一粒麦子的变化，除非它死了，否则它不会加速？
Nature's marvellous power of recreating out of Corruption is surely not confined to bodily things.
大自然从腐败中重新创造的奇妙力量当然不仅限于身体事物。
Many of his thoughts sound like far-off echoes of St. Paul; and it is strange indeed that this most Christian of emperors has nothing good to say of the Christians.
他的许多思想听起来就像圣保罗的遥远回响。确实奇怪的是，这位最信奉基督教的皇帝对基督徒却没有什么好话可说。
To him they are only sectaries 'violently and passionately set upon opposition.
对他来说，他们只是“猛烈而激烈地反对反对派”的教派。
Profound as philosophy these _Meditations_ certainly are not; but Marcus Aurelius was too sincere not to see the essence of such things as came within his experience.
这些《沉思录》当然不像哲学那么深刻。但马库斯·奥勒留太真诚了，不可能看不到他的经历中的这些事情的本质。
Ancient religions were for the most part concerned with outward things.
古代宗教主要关注外在事物。
Do the necessary rites, and you propitiate the gods; and these rites were often trivial, sometimes violated right feeling or even morality.
举行必要的仪式，你就能安抚诸神；这些仪式往往是琐碎的，有时甚至违反了正确的感情，甚至违反了道德。
Even when the gods stood on the side of righteousness, they were concerned with the act more than with the intent.
即使众神站在正义一边，他们也更关心行为而不是意图。
But Marcus Aurelius knows that what the heart is full of, the man will do.
但马可·奥勒留知道，内心充满什么，人就会做什么。
'Such as thy thoughts and ordinary cogitations are,' he says, 'such will thy mind be in time.' And every page of the book shows us that he knew thought was sure to issue in act.
他说：“你的想法和平常的思考是怎样的，随着时间的推移，你的思想也会怎样。”这本书的每一页都向我们表明，他知道思想一定会付诸行动。
He drills his soul, as it were, in right principles, that when the time comes, it may be guided by them.
可以说，他用正确的原则来训练自己的灵魂，以便在时机成熟时，它可以受到这些原则的指导。
To wait until the emergency is to be too late.
等到紧急情况发生就为时已晚。
He sees also the true essence of happiness.
他也看到了幸福的真正本质。
'If happiness did consist in pleasure, how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?' He who had all the world's pleasures at command can write thus 'A happy lot and portion is, good inclinations of the soul, good desires, good actions.'
“如果幸福确实在于快乐，那么臭名昭著的强盗、污秽可恶的肝脏、弑父者和暴君怎么会在很大程度上获得他们的快乐呢？”拥有世上所有快乐的人可以这样写：“幸福的命运和份额就是灵魂的良好倾向、良好的愿望、良好的行为。”
By the irony of fate this man, so gentle and good, so desirous of quiet joys and a mind free from care, was set at the head of the Roman Empire when great dangers threatened from east and west.
命运的讽刺是，这个人如此温柔善良，如此渴望安静的快乐和无忧无虑的心灵，当来自东西方的巨大危险威胁时，他被任命为罗马帝国的领袖。
For several years he himself commanded his armies in chief.
多年来，他亲自指挥军队。
In camp before the Quadi he dates the first book of his _Meditations_, and shows how he could retire within himself amid the coarse clangour of arms.
在夸迪前的营地里，他与他的《沉思录》第一本书约会，并展示了他如何在粗鲁的武器铿锵声中隐退。
The pomps and glories which he despised were all his; what to most men is an ambition or a dream, to him was a round of weary tasks which nothing but the stern sense of duty could carry him through.
他所鄙视的浮华和荣耀，全都是他的；对于大多数人来说，这是一个野心或一个梦想，但对他来说，这是一系列令人疲惫的任务，只有严格的责任感才能帮助他完成这些任务。
And he did his work well.
他的工作做得很好。
His wars were slow and tedious, but successful.
他的战争缓慢而乏味，但很成功。
With a statesman's wisdom he foresaw the danger to Rome of the barbarian hordes from the north, and took measures to meet it.
他以政治家的智慧预见到了北方蛮族对罗马的威胁，并采取了应对措施。
As it was, his settlement gave two centuries of respite to the Roman Empire; had he fulfilled the plan of pushing the imperial frontiers to the Elbe, which seems to have been in his mind, much more might have been accomplished.
事实上，他的定居给罗马帝国带来了两个世纪的喘息时间。如果他实现了将帝国边境推进到易北河的计划（他似乎一直在想这个计划），那么可能会取得更大的成就。
But death cut short his designs.
但死亡打断了他的计划。
Truly a rare opportunity was given to Marcus Aurelius of showing what the mind can do in despite of circumstances.
马库斯·奥勒留确实得到了一个难得的机会来展示在任何情况下头脑都能做什么。
Most peaceful of warriors, a magnificent monarch whose ideal was quiet happiness in home life, bent to obscurity yet born to greatness, the loving father of children who died young or turned out hateful, his life was one paradox.
他是一位最平和的战士，一位伟大的君主，其理想是家庭生活的平静幸福，虽然默默无闻，但却生来伟大，是一位慈爱的父亲，孩子们早逝或变得可恨，他的生活是一个悖论。
That nothing might lack, it was in camp before the face of the enemy that he passed away and went to his own place.
为了不缺任何东西，他在营地里当着敌人的面去世了，回到了自己的地方。
The following is a list of the chief English translations of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701; (3) James Thomson, 1747; (4) R.
以下是马库斯·奥勒留的主要英文译本： (1) 梅里克·卡苏邦 (Meric Casaubon)，1634 年； （2）杰里米·科利尔，1701； （3）詹姆斯·汤姆森，1747； （4）R。
Graves, 1792; (5) H.
格雷夫斯，1792； (5)H.
McCormac, 1844; (6) George Long, 1862; (7) G.
麦考马克，1844； （6）乔治·朗，1862； (7)G.
H.
H.
Rendall, 1898; and (8) J.
伦德尔，1898；和（8）J。
Jackson, 1906.
杰克逊，1906 年。
Renan’s “Marc-Aurèle”—in his “History of the Origins of Christianity,” which appeared in 1882—is the most vital and original book to be had relating to the time of Marcus Aurelius.
勒南 (Renan) 于 1882 年出版的《基督教起源史》中的《马克·奥雷勒》(Marc-Aurèle) 是与马可·奥勒留 (Marcus Aurelius) 时代相关的最重要、最具原创性的著作。
Pater’s “Marius the Epicurean” forms another outside commentary, which is of service in the imaginative attempt to create again the period.
佩特的《伊壁鸠鲁主义者马里乌斯》构成了另一种外界评论，有助于再次创造那个时期的富有想象力的尝试。
MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR
罗马皇帝马库斯·奥勒留·安东尼
HIS FIRST BOOK
他的第一本书
concerning HIMSELF:
关于他自己：
Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, or Masters; by their good examples, or good advice and counsel, he had learned:
其中安东尼努斯记录了，什么以及谁，无论是父母、朋友还是大师；通过他们的好榜样，或者好的建议和忠告，他了解到：
Divided into Numbers or Sections.
分为数字或部分。
ANTONINUS Book vi.
安东尼 第六卷。
Num.
编号。
xlviii.
xlviii.
Whensoever thou wilt rejoice thyself, think and meditate upon those good parts and especial gifts, which thou hast observed in any of them that live with thee:
每当你想让自己感到高兴时，请思考并沉思你在与你生活在一起的任何人身上观察到的那些美好的部分和特别的礼物：
as industry in one, in another modesty, in another bountifulness, in another some other thing.
一方面是勤奋，一方面是谦虚，另一方面是慷慨，又是其他一些事情。
For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, eminent in the dispositions of them that live with thee, especially when all at once, as it were, they represent themselves unto thee.
因为没有什么比几种美德的相似性和相似性更能让你感到高兴了，这些美德在与你生活在一起的人的性格中非常突出，尤其是当它们同时向你展示自己时。
See therefore, that thou have them always in a readiness.
因此，请确保它们始终处于准备状态。
THE FIRST BOOK
第一本书
I.
我。
Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion.
从我的祖父维鲁斯身上，我学会了温柔和顺，克制一切愤怒和激情。
From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour.
从我的父亲的名声和记忆中，我学会了羞耻感和男子气概。
Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth.
从母亲那里，我学会了虔诚、慷慨。不仅要克制自己的行为，而且要克制自己的意图；满足于节俭的饮食，并摆脱巨额财富附带的一切多余的东西。
Of my great-grandfather, both to frequent public schools and auditories, and to get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges.
我的曾祖父经常光顾公立学校和音乐厅，并在家里为我请到优秀而能干的老师；如果在这种情况下我受到了过高的指控，我不应该想太多。
II.
二.
Of him that brought me up, not to be fondly addicted to either of the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores.
他养育了我，不要深情地沉迷于马戏团中的两大赛马派系，即普拉西尼和维内蒂；也不要在圆形剧场中偏爱任何角斗士或击剑手，如帕穆拉里派或塞库托雷斯派。
Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander.
此外，还要忍受劳动；也不需要很多东西；当我有什么事要做时，自己做而不是让别人做；不干涉很多生意；也不会轻易承认任何诽谤。
III.
三．
Of Diognetus, not to busy myself about vain things, and not easily to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and impostors; concerning the power of charms, and their driving out of demons, or evil spirits; and the like.
狄奥格尼托斯说，不要让自己忙于无意义的事情，也不要轻易相信那些愿意创造奇迹的人、巫师、魔术师和冒名顶替者通常所说的事情；关于咒语的力量，以及它们驱除恶魔或邪灵的内容；等等。
Not to keep quails for the game; nor to be mad after such things.
不为比赛而饲养鹌鹑；也不要因为这样的事情而生气。
Not to be offended with other men's liberty of speech, and to apply myself unto philosophy.
不要冒犯他人的言论自由，并致力于哲学。
Him also I must thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and that I did write dialogues in my youth; and that I took liking to the philosophers' little couch and skins, and such other things, which by the Grecian discipline are proper to those who profess philosophy.
我还必须感谢他，因为我首先听到了巴基乌斯，然后是坦达西斯和马西亚努斯，而且我在年轻时确实写过对话；我喜欢哲学家的小沙发和小皮毛，以及其他类似的东西，按照希腊的纪律，这些东西对于那些自称哲学的人来说是适当的。
IV.
四．
To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure.
我看到鲁斯蒂库斯是我第一次产生这样的想法：我的生活需要一些补救和治愈。
And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning the common theorems, or to exhort men unto virtue and the study of philosophy by public orations; as also that I never by way of ostentation did affect to show myself an active able man, for any kind of bodily exercises.
然后，我并没有落入普通诡辩家的野心，要么写一些关于共同定理的小册子，要么通过公开演讲劝诫人们道德和研究哲学；另外，我从来没有通过炫耀的方式表现出自己是一个积极能干的人，无论进行任何形式的身体锻炼。
And that I gave over the study of rhetoric and poetry, and of elegant neat language.
我放弃了对修辞学和诗歌以及优雅简洁语言的研究。
That I did not use to walk about the house in my long robe, nor to do any such things.
我以前从不穿着长袍在房子里走来走去，也没有做过任何这样的事情。
Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to be reconciled, and well pleased again with them that had offended me, as soon as any of them would be content to seek unto me again.
此外，我还了解到他写信时不带任何矫揉造作或好奇心。就是这样，这是他从西努埃萨写给我母亲的信：只要他们中有人愿意再次寻求我，我就很容易并准备好和解，并再次对那些冒犯我的人感到高兴。
To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his _Hypomnemata_, or moral commentaries and common-factions: which also he gave me of his own.
勤奋读书；不要满足于肤浅的知识，也不要很快同意常见的事情：我还必须感谢他，因为我曾经读过爱比克泰德的《Hypomnemata》，或者说道德评论和共同派别：这也是他自己给我的。
V.
五、
From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; who also was a present and visible example unto me, that it was possible for the same man to be both vehement and remiss: a man not subject to be vexed, and offended with the incapacity of his scholars and auditors in his lectures and expositions; and a true pattern of a man who of all his good gifts and faculties, least esteemed in himself, that his excellent skill and ability to teach and persuade others the common theorems and maxims of the Stoic philosophy.
从阿波罗尼乌斯那里，真正的自由，不变的坚定，不关心任何事情，尽管从来不那么小，但正义和理性：并且永远，无论是在最剧烈的痛苦中，还是在失去孩子之后，还是在长期的疾病中，仍然是同一个人；他对我来说也是一个明显的例子，同一个人可能既激烈又疏忽：一个人不会因他的学者和听众在演讲和阐述中的无能而烦恼和冒犯；一个人的真正典范，在他所有的良好天赋和才能中，最不受重视的是他自己，他在教导和说服他人斯多葛哲学的共同定理和格言方面拥有出色的技巧和能力。
Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man.
从他那里，我还学会了如何从朋友那里接受恩惠和善意（正如人们通常所认为的那样），这样我就不会因为他们而让他们感到厌恶，也不会在某些时候比我应该做的更让步。但我也不应该错过它们，因为我是一个不明智且忘恩负义的人。
VI.
六．
Of Sextus, mildness and the pattern of a family governed with paternal affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my friends, not to be offended with idiots, nor unseasonably to set upon those that are carried with the vulgar opinions, with the theorems, and tenets of philosophers: his conversation being an example how a man might accommodate himself to all men and companies; so that though his company were sweeter and more pleasing than any flatterer's cogging and fawning; yet was it at the same time most respected and reverenced: who also had a proper happiness and faculty, rationally and methodically to find out, and set in order all necessary determinations and instructions for a man's life.
塞克斯图斯的温和和充满父爱的家庭模式；以及按照自然生活的目的：严肃而不矫揉造作：仔细观察我朋友的一些性格，不要被白痴冒犯，也不要不合时宜地攻击那些带有庸俗观点、哲学家定理和信条的人：他的谈话是一个人如何适应所有人和团体的一个例子；因此，虽然他的陪伴比任何阿谀奉承者的奉承和奉承更甜蜜、更令人愉快。然而，他同时也是最受尊敬和崇敬的：他也有适当的幸福和能力，能够理性地、有条理地找出并安排一个人生活中所有必要的决定和指示。
A man without ever the least appearance of anger, or any other passion; able at the same time most exactly to observe the Stoic _Apathia_, or unpassionateness, and yet to be most tender-hearted: ever of good credit; and yet almost without any noise, or rumour: very learned, and yet making little show.
一个没有丝毫愤怒或任何其他激情的人；同时能够最准确地观察斯多葛派的“冷漠”，或冷漠，但又是最温柔的：永远有良好的信誉；但几乎没有任何噪音或谣言：非常有学问，但很少表现出来。
VII.
七．
From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or confirmation of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it.
语法学家亚历山大，我自己是无可指责的，不要责备任何人的野蛮行为，或错误的发音，或任何错误的发音，而是巧妙地通过回答，或证词，或确认同一件事（不注意这个词），说出它应该说的话；或者通过其他类似的亲密而间接的警告，礼貌而礼貌地告诉他这件事。
VIII.
八．
Of Fronto, to how much envy and fraud and hypocrisy the state of a tyrannous king is subject unto, and how they who are commonly called εὐπατρίδαι, _i.e._ nobly born, are in some sort incapable, or void of natural affection.
在弗龙托看来，一个暴虐国王的国家遭受了多少嫉妒、欺诈和虚伪，而那些通常被称为“εὐπατρίδαι”（即出生高贵）的人在某种程度上是无能的，或者缺乏自然的情感。
IX.
九．
Of Alexander the Platonic, not often nor without great necessity to say, or to write to any man in a letter, 'I am not at leisure'; nor in this manner still to put off those duties, which we owe to our friends and acquaintances (to every one in his kind) under pretence of urgent affairs.
柏拉图式的亚历山大，不经常也没有必要在一封信中对任何人说，“我现在不闲”；也不能以这种方式继续以紧急事务为借口来推迟我们对我们的朋友和熟人（对他的同类中的每一个人）负有的义务。
X.
X.
Of Catulus, not to contemn any friend's expostulation, though unjust, but to strive to reduce him to his former disposition: freely and heartily to speak well of all my masters upon any occasion, as it is reported of Domitius, and Athenodotus: and to love my children with true affection.
对于卡图卢斯，不要蔑视任何朋友的劝告，尽管不公正，而是努力使他恢复原来的性格：在任何场合都自由而衷心地称赞我所有的主人，就像多米提乌斯和阿泰诺多德的报道一样：并以真正的感情爱我的孩子们。
XI.
十一.
From my brother Severus, to be kind and loving to all them of my house and family; by whom also I came to the knowledge of Thrasea and Helvidius, and Cato, and Dio, and Brutus.
来自我的兄弟西弗勒斯，对我的家人和家人友善和充满爱心；通过他们，我还认识了色拉西亚、赫尔维迪乌斯、卡托、迪奥和布鲁图斯。
He it was also that did put me in the first conceit and desire of an equal commonwealth, administered by justice and equality; and of a kingdom wherein should be regarded nothing more than the good and welfare of the subjects.
也正是他让我首先想到并渴望建立一个平等的国家，由正义和平等来管理。在一个王国里，人们最关心的就是臣民的利益和福祉。
Of him also, to observe a constant tenor, (not interrupted, with any other cares and distractions,) in the study and esteem of philosophy: to be bountiful and liberal in the largest measure; always to hope the best; and to be confident that my friends love me.
他在哲学的研究和尊重中也遵循一贯的原则（不被任何其他的忧虑和干扰所打断）：在最大程度上慷慨和自由；总是抱有最好的希望；并确信我的朋友爱我。
In whom I moreover observed open dealing towards those whom he reproved at any time, and that his friends might without all doubt or much observation know what he would, or would not, so open and plain was he.
此外，我还观察到他对那些他随时责备的人公开对待，他的朋友们毫无疑问或通过大量观察就可以知道他会做什么或不会做什么，因为他是如此坦率和坦率。
XII.
十二．
From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness.
克劳迪乌斯·马克西穆斯 (Claudius Maximus) 说过，在所有事情上都要努力拥有自己的力量，在任何事情上都不要随身携带；在所有突然的机遇和事故中，就像在疾病中一样，保持乐观和勇敢：热爱温和、节制和严肃；并彻底地、毫无怨言地做我的事情，无论是什么。
Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent.
无论他说什么，所有人都相信他，因为他一说，他就这样想；无论他做什么，他都是出于好意。
His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he.
他的态度是，从不对任何事情感到惊讶；永远不要匆忙，但也永远不要缓慢；不要困惑、沮丧，也不要在任何时候不合时宜地大笑；不要生气或多疑，但要随时准备行善、宽恕和说真话；而这一切，对于一个自以为是的人来说，似乎是正直而正确的，而不是曾经得到纠正或纠正的。也没有人认为自己被他低估了，或者在他的内心深处认为自己比他更好。
He would also be very pleasant and gracious.
他也会非常令人愉快和亲切。
XIII.
十三．
In my father, I observed his meekness; his constancy without wavering in those things, which after a due examination and deliberation, he had determined.
在我的父亲身上，我看到了他的温柔；在他身上，我看到了他的温柔。他对这些事情的坚定不移，是他经过适当的审查和深思熟虑后所决定的。
How free from all vanity he carried himself in matter of honour and dignity, (as they are esteemed:) his laboriousness and assiduity, his readiness to hear any man, that had aught to say tending to any common good: how generally and impartially he would give every man his due; his skill and knowledge, when rigour or extremity, or when remissness or moderation was in season; how he did abstain from all unchaste love of youths; his moderate condescending to other men's occasions as an ordinary man, neither absolutely requiring of his friends, that they should wait upon him at his ordinary meals, nor that they should of necessity accompany him in his journeys; and that whensoever any business upon some necessary occasions was to be put off and omitted before it could be ended, he was ever found when he went about it again, the same man that he was before.
在荣誉和尊严的问题上，他是多么地摆脱一切虚荣心，（正如人们所尊重的那样：）他的勤奋和勤奋，他愿意倾听任何人为了公共利益而发表的意见：他多么普遍和公正地给予每个人他应得的；他的技能和知识，当严格或极端时，或当疏忽或节制时；他是如何戒除对年轻人一切不贞之爱的？作为一个普通人，他对其他人的场合表现出温和的居高临下的态度，既不绝对要求他的朋友在他平常吃饭时侍候他，也不要求他们必须在他的旅途中陪伴他；每当在某些必要的情况下，任何事情在结束之前被推迟和省略时，当他再次去做这件事时，都会发现他还是以前的那个人。
His accurate examination of things in consultations, and patient hearing of others.
他在咨询中准确地检查事情，并且耐心地听取别人的意见。
He would not hastily give over the search of the matter, as one easy to be satisfied with sudden notions and apprehensions.
他不会匆忙放弃对此事的探索，因为一个人很容易满足于突然的想法和担忧。
His care to preserve his friends; how neither at any time he would carry himself towards them with disdainful neglect, and grow weary of them; nor yet at any time be madly fond of them.
他关心保护他的朋友；他在任何时候都不会以轻蔑的态度对待他们，也不会对他们感到厌倦。也不要在任何时候疯狂地喜欢它们。
His contented mind in all things, his cheerful countenance, his care to foresee things afar off, and to take order for the least, without any noise or clamour.
他对一切事情都心满意足，他的面容开朗，他善于预见远方的事情，他对最小的事情也有秩序，没有任何噪音或喧闹。
Moreover how all acclamations and flattery were repressed by him: how carefully he observed all things necessary to the government, and kept an account of the common expenses, and how patiently he did abide that he was reprehended by some for this his strict and rigid kind of dealing.
此外，所有的赞美和奉承都被他压制住了：他是多么仔细地观察政府所必需的一切事情，并记录公共开支，他是多么耐心地忍受着一些人因为他的严格和刻板的处理方式而受到的谴责。
How he was neither a superstitious worshipper of the gods, nor an ambitious pleaser of men, or studious of popular applause; but sober in all things, and everywhere observant of that which was fitting; no affecter of novelties: in those things which conduced to his ease and convenience, (plenty whereof his fortune did afford him,) without pride and bragging, yet with all freedom and liberty: so that as he did freely enjoy them without any anxiety or affectation when they were present; so when absent, he found no want of them.
他既不是一个迷信的神灵崇拜者，也不是一个野心勃勃的取悦于人的人，也不是一个热衷于博取大众掌声的人；但凡事保持清醒，处处遵守适当的做法；不喜欢新奇事物：在那些有助于他轻松和方便的事情上（他的财富为他提供了充足的东西），没有骄傲和吹牛，但有所有的自由和自由：因此，当他们在场时，他可以自由地享受它们，没有任何焦虑或矫揉造作；所以当他不在的时候，他发现并不需要它们。
Moreover, that he was never commended by any man, as either a learned acute man, or an obsequious officious man, or a fine orator; but as a ripe mature man, a perfect sound man; one that could not endure to be flattered; able to govern both himself and others.
此外，他从未被任何人称赞过，无论是学识敏锐的人，还是谄媚的多管闲事的人，还是优秀的演说家。但作为一个成熟的成熟男人，一个完美健全的男人；一个受不了奉承的人；既能治理自己，又能治理他人。
Moreover, how much he did honour all true philosophers, without upbraiding those that were not so; his sociableness, his gracious and delightful conversation, but never unto satiety; his care of his body within bounds and measure, not as one that desired to live long, or over-studious of neatness, and elegancy; and yet not as one that did not regard it: so that through his own care and providence, he seldom needed any inward physic, or outward applications: but especially how ingeniously he would yield to any that had obtained any peculiar faculty, as either eloquence, or the knowledge of the laws, or of ancient customs, or the like; and how he concurred with them, in his best care and endeavour that every one of them might in his kind, for that wherein he excelled, be regarded and esteemed: and although he did all things carefully after the ancient customs of his forefathers, yet even of this was he not desirous that men should take notice, that he did imitate ancient customs.
此外，他非常尊重所有真正的哲学家，而没有谴责那些不这样的哲学家；他的社交能力，他亲切而令人愉快的谈话，但永远不会满足；他对自己身体的照顾是有限度和有度的，而不是像一个渴望长寿的人，或者过分追求整洁和优雅；但他并不像一个不重视这一点的人：因此，通过他自己的照顾和天意，他很少需要任何内在的身体或外在的应用：但特别是他会多么巧妙地屈服于任何获得任何特殊能力的人，例如口才，或法律知识，或古代习俗等；他如何同意他们的意见，尽最大的努力和努力，使他们中的每一个都能够在他的同类中，因为他所擅长的而受到尊重和尊重：尽管他按照他祖先的古老习俗小心翼翼地做所有事情，但即使这一点，他也不希望人们注意到他确实模仿了古代习俗。
Again, how he was not easily moved and tossed up and down, but loved to be constant, both in the same places and businesses; and how after his great fits of headache he would return fresh and vigorous to his wonted affairs.
再说一遍，他不轻易动摇，而是喜欢保持不变，无论是在同一个地方还是在同一个行业；以及在剧烈的头痛之后，他如何恢复精力充沛地处理他平常的事务。
Again, that secrets he neither had many, nor often, and such only as concerned public matters: his discretion and moderation, in exhibiting of the public sights and shows for the pleasure and pastime of the people: in public buildings.
再说一次，他既没有太多秘密，也不经常秘密，而且只在涉及公共事务时：他在公共建筑中展示公共景观和表演以供人们娱乐和消遣时的谨慎和节制。
congiaries, and the like.
糖果等等。
In all these things, having a respect unto men only as men, and to the equity of the things themselves, and not unto the glory that might follow.
在所有这些事情上，只尊重人作为人，尊重事物本身的公平性，而不是随之而来的荣耀。
Never wont to use the baths at unseasonable hours; no builder; never curious, or solicitous, either about his meat, or about the workmanship, or colour of his clothes, or about anything that belonged to external beauty.
不习惯在不合时宜的时间洗澡；没有建造者；对他的肉、做工、衣服的颜色、或任何属于外在美的东西，从来不好奇，也不关心。
In all his conversation, far from all inhumanity, all boldness, and incivility, all greediness and impetuosity; never doing anything with such earnestness, and intention, that a man could say of him, that he did sweat about it: but contrariwise, all things distinctly, as at leisure; without trouble; orderly, soundly, and agreeably.
在他的一切谈话中，远离一切不人道、一切大胆、无礼、一切贪婪和冲动；他从来没有以如此认真和专注的态度做任何事情，以至于人们可以说他确实为此付出了汗水：但相反，一切事情都清晰可见，就像在闲暇时一样；没有麻烦；有序、健全、愉快。
A man might have applied that to him, which is recorded of Socrates, that he knew how to want, and to enjoy those things, in the want whereof, most men show themselves weak; and in the fruition, intemperate: but to hold out firm and constant, and to keep within the compass of true moderation and sobriety in either estate, is proper to a man, who hath a perfect and invincible soul; such as he showed himself in the sickness of Maximus.
一个人可以将苏格拉底的记载应用到他身上，即他知道如何想要并享受这些东西，在缺乏这些东西时，大多数人都表现出自己的软弱；但在任何一种情况下，坚持坚定和持续，并保持在真正的节制和清醒的范围内，对于一个拥有完美和不可战胜的灵魂的人来说是正确的。就像他在马克西姆斯生病时所表现的那样。
XIV.
十四。
From the gods I received that I had good grandfathers, and parents, a good sister, good masters, good domestics, loving kinsmen, almost all that I have; and that I never through haste and rashness transgressed against any of them, notwithstanding that my disposition was such, as that such a thing (if occasion had been) might very well have been committed by me, but that It was the mercy of the gods, to prevent such a concurring of matters and occasions, as might make me to incur this blame.
我从诸神那里得到的信息是，我有好祖父、好父母、好姐妹、好主人、好仆人、慈爱的亲戚，几乎是我所拥有的一切；我从来没有因为匆忙和轻率而违背了他们中的任何一个，尽管我的性格是这样的，这样的事情（如果有机会的话）很可能是我犯下的，但诸神的仁慈，阻止了这样的事情和场合的同时发生，因为这可能使我招致这种责备。
That I was not long brought up by the concubine of my father; that I preserved the flower of my youth.
我是由我父亲的妾抚养长大的，时间不长；我保留了青春的花朵。
That I took not upon me to be a man before my time, but rather put it off longer than I needed.
我并不是认为自己要提前成为一个男人，而是把它推迟得比我需要的时间还要长。
That I lived under the government of my lord and father, who would take away from me all pride and vainglory, and reduce me to that conceit and opinion that it was not impossible for a prince to live in the court without a troop of guards and followers, extraordinary apparel, such and such torches and statues, and other like particulars of state and magnificence; but that a man may reduce and contract himself almost to the state of a private man, and yet for all that not to become the more base and remiss in those public matters and affairs, wherein power and authority is requisite.
我生活在我的领主和父亲的统治下，他会剥夺我所有的骄傲和虚荣，让我产生这样的自负和观点：王子住在宫廷里，没有一队卫兵和追随者、非凡的服装、这样那样的火把和雕像，以及其他类似的国家和辉煌的细节；但是，一个人可以将自己降低到几乎是一个私人的状态，但尽管如此，在那些需要权力和权威的公共事务和事务中，不要变得更加卑鄙和疏忽。
That I have had such a brother, who by his own example might stir me up to think of myself; and by his respect and love, delight and please me.
我有这样一位弟兄，他以自己的榜样激励我思考自己；他的尊重和爱使我高兴和高兴。
That I have got ingenuous children, and that they were not born distorted, nor with any other natural deformity.
我有天真的孩子，他们并不是生来扭曲的，也没有任何其他天生的畸形。
That I was no great proficient in the study of rhetoric and poetry, and of other faculties, which perchance I might have dwelt upon, if I had found myself to go on in them with success.
我对修辞学、诗歌以及其他学科的研究并不十分精通，如果我发现自己在这些方面取得了成功，我也许会深入研究这些学科。
That I did by times prefer those, by whom I was brought up, to such places and dignities, which they seemed unto me most to desire; and that I did not put them off with hope and expectation, that (since that they were yet but young) I would do the same hereafter.
有时，我确实更喜欢那些养大我的人，而不是他们在我看来最渴望的地位和尊严。我并没有带着希望和期望推迟他们，（因为他们还很年轻）以后我也会做同样的事情。
That I ever knew Apollonius and Rusticus, and Maximus.
我曾经认识阿波罗尼乌斯、鲁斯蒂库斯和马克西姆斯。
That I have had occasion often and effectually to consider and meditate with myself, concerning that life which is according to nature, what the nature and manner of it is: so that as for the gods and such suggestions, helps and inspirations, as might be expected from them, nothing did hinder, but that I might have begun long before to live according to nature; or that even now that I was not yet partaker and in present possession of that life, that I myself (in that I did not observe those inward motions, and suggestions, yea and almost plain and apparent instructions and admonitions of the gods,) was the only cause of it.
我经常有机会有效地思考和沉思那种符合自然的生活，它的本质和方式是什么：因此，至于诸神和这些建议、帮助和灵感，正如我们可以从他们那里得到的那样，没有什么会妨碍我，但我可能很早就开始按照自然生活了；或者说，即使现在我还没有分享并拥有那种生活，我自己（因为我没有观察到那些内心的动作和建议，是的，还有几乎简单明了的神的指示和警告）是它的唯一原因。
That my body in such a life, hath been able to hold out so long.
我的身体在这样的生活下，竟然能够坚持这么久。
That I never had to do with Benedicta and Theodotus, yea and afterwards when I fell into some fits of love, I was soon cured.
我从来没有和本尼迪克塔和狄奥多德打过交道，是的，后来当我陷入某种爱情时，我很快就痊愈了。
That having been often displeased with Rusticus, I never did him anything for which afterwards I had occasion to repent.
由于我经常对鲁斯蒂库斯感到不满，所以我从来没有对他做过任何事后我有机会后悔的事情。
That it being so that my mother was to die young, yet she lived with me all her latter years.
虽然我的母亲早逝，但她的晚年却和我一起生活。
That as often as I had a purpose to help and succour any that either were poor, or fallen into some present necessity, I never was answered by my officers that there was not ready money enough to do it; and that I myself never had occasion to require the like succour from any other.
每当我有一个目的来帮助和救助任何穷人或陷入困境的人时，我的官员们从来不会回答我没有足够的钱来做到这一点；我自己也从来没有机会要求其他人提供类似的帮助。
That I have such a wife, so obedient, so loving, so ingenuous.
我有这样一个妻子，那么听话，那么慈爱，那么纯真。
That I had choice of fit and able men, to whom I might commit the bringing up of my children.
我可以选择合适、有能力的男人来抚养我的孩子。
That by dreams I have received help, as for other things, so in particular, how I might stay my casting of blood, and cure my dizziness, as that also that happened to thee in Cajeta, as unto Chryses when he prayed by the seashore.
通过梦，我得到了帮助，至于其他事情，特别是，我怎样才能停止流血，治愈我的头晕，就像你在卡耶塔发生的事情一样，就像克里西斯在海边祈祷时发生的那样。
And when I did first apply myself to philosophy, that I did not fall into the hands of some sophists, or spent my time either in reading the manifold volumes of ordinary philosophers, nor in practising myself in the solution of arguments and fallacies, nor dwelt upon the studies of the meteors, and other natural curiosities.
当我第一次投身于哲学时，我并没有落入某些诡辩家的手中，也没有花时间阅读普通哲学家的各种著作，也没有花时间练习解决论证和谬误，也没有花时间研究流星和其他自然好奇心。
All these things without the assistance of the gods, and fortune, could not have been.
如果没有诸神和财富的帮助，这一切都是不可能发生的。
XV.
十五。
In the country of the Quadi at Granua, these.
在格拉努阿的夸迪人的国家，这些。
Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man.
早上时要对自己说，这一天我将不得不与一个无所事事、好奇的人打交道，与一个忘恩负义的人、一个诽谤者、一个狡猾、虚伪或嫉妒的人打交道；一个不合群、不仁慈的人。
All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad.
所有这些不好的品质都发生在他们身上，因为他们不知道什么是真正的善，什么是真正的恶。
But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful?
但我了解善的本质，它只是令人渴望的，而坏的本质，它只是真正可憎和可耻的：而且我知道，这个违法者，无论他是谁，都是我的亲属，不是通过相同的血统和种子，而是通过相同的理性和相同的神圣粒子的参与；我怎么可能被这些人伤害呢，因为他们没有能力让我招致任何真正可责备的事情呢？
or angry, and ill affected towards him, who by nature is so near unto me?
或者对他感到愤怒和恶意，因为他本性与我如此亲近？
for we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
因为我们生来就是同事，就像脚、手和眼皮一样；正如上牙和下牙的排列一样：因此，这样的排列是对立的，是违反自然的；除了反对之外，还有什么是值得恼怒、厌恶的呢？
XVI.
十六．
Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason.
无论我是什么，要么是肉体，要么是生命，要么就是我们通常所说的人类的情妇和统治部分；原因。
Away with thy books, suffer not thy mind any more to be distracted, and carried to and fro; for it will not be; but as even now ready to die, think little of thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted work, consisting of nerves, veins and arteries; think no more of it, than so.
远离你的书本，不要再让你的思绪分心，走来走去；因为它不会；但即使现在已经快要死了，也不要想太多你的肉：血、骨头和皮肤；一件漂亮的编织扭曲作品，由神经、静脉和动脉组成；就这样吧，别再多想了。
And as for thy life, consider what it is; a wind; not one constant wind neither, but every moment of an hour let out, and sucked in again.
至于你的生活，想想它是什么；一阵风；风也不是持续不断的，而是时时刻刻地吹出来，然后又吸进去。
The third, is thy ruling part; and here consider; Thou art an old man; suffer not that excellent part to be brought in subjection, and to become slavish: suffer it not to be drawn up and down with unreasonable and unsociable lusts and motions, as it were with wires and nerves; suffer it not any more, either to repine at anything now present, or to fear and fly anything to come, which the destiny hath appointed thee.
第三，是你的统治部分；在这里考虑一下；你是个老人；不要让那优秀的部分屈服，成为奴隶：不要让它被不合理的、不合群的欲望和动作所左右，就像被电线和神经所左右一样；不要再忍受它，不要再为现在发生的事情而抱怨，也不要害怕并逃避命运所指定的未来的事情。
XVII.
十七．
Whatsoever proceeds from the gods immediately, that any man will grant totally depends from their divine providence.
无论诸神立即给予什么，任何人都会给予完全取决于他们神圣的天意。
As for those things that are commonly said to happen by fortune, even those must be conceived to have dependence from nature, or from that first and general connection, and concatenation of all those things, which more apparently by the divine providence are administered and brought to pass.
至于那些通常所说的靠运气发生的事情，甚至那些也必须被认为依赖于自然，或者依赖于所有这些事情的最初和普遍的联系，以及所有这些事情的串联，更明显的是，这些事情是由神圣的天意管理和实现的。
All things flow from thence: and whatsoever it is that is, is both necessary, and conducing to the whole (part of which thou art), and whatsoever it is that is requisite and necessary for the preservation of the general, must of necessity for every particular nature, be good and behoveful.
一切事物都从那里流出：无论它是什么，都是必要的，并且有助于整体（你是其中的一部分），无论它是什么，对于维护一般性来说是必要的和必需的，对于每个特殊的本性来说，它必然是善良的和有行为的。
And as for the whole, it is preserved, as by the perpetual mutation and conversion of the simple elements one into another, so also by the mutation, and alteration of things mixed and compounded.
至于整体，它被保存下来，就像通过简单元素到另一种元素的永久突变和转换一样，通过混合和复合事物的突变和改变也是如此。
Let these things suffice thee; let them be always unto thee, as thy general rules and precepts.
让这些事情满足你吧；让它们永远作为你的一般规则和戒律。
As for thy thirst after books, away with it with all speed, that thou die not murmuring and complaining, but truly meek and well satisfied, and from thy heart thankful unto the gods.
至于你对书籍的渴望，请尽快摆脱它，这样你死时就不会怨言和抱怨，而是真正温顺和满足，并从心底感谢诸神。
THE SECOND BOOK
第二本书
I.
我。
Remember how long thou hast already put off these things, and how often a certain day and hour as it were, having been set unto thee by the gods, thou hast neglected it.
请记住，你已经推迟这些事情多久了，以及多少次，神为你设定的某一天和某个时刻，你却忽略了它。
It is high time for thee to understand the true nature both of the world, whereof thou art a part; and of that Lord and Governor of the world, from whom, as a channel from the spring, thou thyself didst flow: and that there is but a certain limit of time appointed unto thee, which if thou shalt not make use of to calm and allay the many distempers of thy soul, it will pass away and thou with it, and never after return.
现在是你了解世界的真实本质的时候了，你是世界的一部分；世界的主宰和统治者，你自己就像泉水的通道一样，从他那里流淌出来；而你所指定的时间只有一定的期限，如果你不利用这段时间来平静和减轻你灵魂的许多烦恼，那么它就会消失，而你也会随之消失，并且再也不会回来。
II.
二.
Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other cares, and imaginations, how thou mayest ease thy mind of them.
作为一个罗马人和一个男人，你要以真诚、不做作的严肃、自然的情感、自由和正义来完成你所关心的任何事情，这是你真诚和持续不断的关心：至于所有其他的忧虑和想象，你如何才能减轻你的负担。
Which thou shalt do; if thou shalt go about every action as thy last action, free from all vanity, all passionate and wilful aberration from reason, and from all hypocrisy, and self-love, and dislike of those things, which by the fates or appointment of God have happened unto thee.
你应该这样做；如果你把每一个行动都当作你的最后一个行动，摆脱一切虚荣心、一切热情和故意偏离理性的行为、摆脱一切虚伪、自爱和厌恶那些因上帝的命运或指定而发生在你身上的事情。
Thou seest that those things, which for a man to hold on in a prosperous course, and to live a divine life, are requisite and necessary, are not many, for the gods will require no more of any man, that shall but keep and observe these things.
你看，对于一个人来说，要保持繁荣的道路并过上神圣的生活，所必需的和必要的东西并不多，因为诸神不会再要求任何人，只要遵守和遵守这些东西即可。
III.
三．
Do, soul, do; abuse and contemn thyself; yet a while and the time for thee to respect thyself, will be at an end.
做，灵魂，做；辱骂和蔑视自己；然而一段时间，你尊重自己的时间将会结束。
Every man's happiness depends from himself, but behold thy life is almost at an end, whiles affording thyself no respect, thou dost make thy happiness to consist in the souls, and conceits of other men.
每个人的幸福都取决于他自己，但是你看，你的生命快要结束了，你不尊重自己，却把你的幸福寄托在别人的灵魂和自负上。
IV.
四．
Why should any of these things that happen externally, so much distract thee?
为什么这些外部发生的事情会让你如此分心呢？
Give thyself leisure to learn some good thing, and cease roving and wandering to and fro.
给自己闲暇时间去学习一些好东西，不要再东奔西跑。
Thou must also take heed of another kind of wandering, for they are idle in their actions, who toil and labour in this life, and have no certain scope to which to direct all their motions, and desires.
你还必须留意另一种徘徊，因为他们在行动上无所事事，他们在今生劳苦劳作，没有一定的范围来指导他们的所有行动和欲望。
V.
五、
For not observing the state of another man's soul, scarce was ever any man known to be unhappy.
由于不观察另一个人的灵魂状态，几乎没有人会感到不快乐。
Tell whosoever they be that intend not, and guide not by reason and discretion the motions of their own souls, they must of necessity be unhappy.
告诉无论是谁，如果他们不打算这样做，并且不以理性和判断力引导自己灵魂的行动，他们一定会不快乐。
VI.
六．
These things thou must always have in mind: What is the nature of the universe, and what is mine--in particular: This unto that what relation it hath: what kind of part, of what kind of universe it is: And that there is nobody that can hinder thee, but that thou mayest always both do and speak those things which are agreeable to that nature, whereof thou art a part.
你必须始终牢记这些事情：宇宙的本质是什么，特别是我的本质是什么：它与那个本质有什么关系：它是什么样的部分，属于什么样的宇宙：没有人可以阻止你，但你可以始终做和说那些与你所属的本质相一致的事情。
VII.
七．
Theophrastus, where he compares sin with sin (as after a vulgar sense such things I grant may be compared:) says well and like a philosopher, that those sins are greater which are committed through lust, than those which are committed through anger.
泰奥弗拉斯托斯将罪与罪进行了比较（从粗俗的意义上来说，我承认这些事情可以进行比较），他像哲学家一样说得好，那些因欲望而犯下的罪孽比那些因愤怒而犯下的罪孽更大。
For he that is angry seems with a kind of grief and close contraction of himself, to turn away from reason; but he that sins through lust, being overcome by pleasure, doth in his very sin bewray a more impotent, and unmanlike disposition.
因为生气的人似乎带着一种悲伤和自我收缩，远离理性；但那些因情欲而犯罪、被享乐所征服的人，在他的罪中就显露出一种更加软弱、更加不像人的性情。
Well then and like a philosopher doth he say, that he of the two is the more to be condemned, that sins with pleasure, than he that sins with grief.
那么，他就像一位哲学家说的那样，在两者中，因快乐而犯罪的人比因悲伤而犯罪的人更应该受到谴责。
For indeed this latter may seem first to have been wronged, and so in some manner through grief thereof to have been forced to be angry, whereas he who through lust doth commit anything, did of himself merely resolve upon that action.
事实上，后者似乎首先被冤枉了，因此在某种程度上，由于悲伤而被迫生气，而那些因欲望而犯下任何罪行的人，只是自己下定决心采取这一行动。
VIII.
八．
Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life.
无论你影响什么，无论你计划什么，都如此去做，如此计划一切，就像一个你知道的人可能在此时此刻离开此生一样。
And as for death, if there be any gods, it is no grievous thing to leave the society of men.
至于死亡，如果有神的话，离开人类社会也没什么悲伤的事。
The gods will do thee no hurt, thou mayest be sure.
你可以确信，众神不会伤害你。
But if it be so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence?
但如果没有神灵，或者神灵不关心这个世界，我为什么要渴望生活在一个没有神灵和一切神圣护理的世界里呢？
But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man's own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it.
但神是肯定存在的，他们照顾这个世界；至于那些真正邪恶的事情，如恶习和邪恶，他们把这些东西交给一个人自己的力量，以便他可以避免它们，如果他愿意的话：如果除此之外还有任何真正的坏事和邪恶，他们也会小心处理，以便一个人可以避免它。
But why should that be thought to hurt and prejudice a man's life in this world, which cannot any ways make man himself the better, or the worse in his own person?
但是，为什么这会被认为是对一个人在这个世界上的生活的伤害和偏见呢，因为这个世界不能以任何方式使人本身变得更好，或者使他自己变得更糟呢？
Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent, or better to order and dispose them.
我们也不能认为宇宙的本质是由于无知而导致了这些事情，或者即使不是对它们无知，但也无法阻止它们，或者更好地命令和处置它们。
It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad.
她不可能因为缺乏权力或技巧而做出这样的事，以至于让所有的事情，无论好坏，平等地、混杂地发生，无论好坏，都发生在所有事情上。
As for life therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy.
因此，至于生、死、荣辱、劳苦、享乐、富有和贫穷，所有这些事情确实都发生在人身上，无论好坏，都是平等的。但作为事物本身既无好也无坏；因为他们自己，既不丢脸，也不值得称赞。
IX.
九．
Consider how quickly all things are dissolved and resolved: the bodies and substances themselves, into the matter and substance of the world: and their memories into the general age and time of the world.
考虑一下所有事物溶解和解决的速度有多快：身体和物质本身，分解为世界的物质和实质：以及它们的记忆分解为世界的一般年龄和时间。
Consider the nature of all worldly sensible things; of those especially, which either ensnare by pleasure, or for their irksomeness are dreadful, or for their outward lustre and show are in great esteem and request, how vile and contemptible, how base and corruptible, how destitute of all true life and being they are.
考虑所有世俗可感知事物的本质；尤其是那些要么被快乐所吸引，要么因为其令人厌烦而可怕，要么因为其外表的光彩和表现而受到极大的尊重和要求的人，他们是多么卑鄙和可鄙，多么卑鄙和腐败，多么缺乏真正的生命和存在。
X.
X.
It is the part of a man endowed with a good understanding faculty, to consider what they themselves are in very deed, from whose bare conceits and voices, honour and credit do proceed: as also what it is to die, and how if a man shall consider this by itself alone, to die, and separate from it in his mind all those things which with it usually represent themselves unto us, he can conceive of it no otherwise, than as of a work of nature, and he that fears any work of nature, is a very child.
这是一个具有良好理解能力的人的一部分，要考虑他们自己的行为，从他们的单纯的自负和声音中，荣誉和信誉确实产生：以及死亡是什么，以及如果一个人单独考虑死亡本身，死亡，并在他的头脑中与死亡分开，所有那些通常代表我们的东西，他只能把它想象为自然的杰作，而害怕任何自然杰作的人，就是一个非常孩子。
Now death, it is not only a work of nature, but also conducing to nature.
现在，死亡不仅是自然的产物，而且也有助于自然。
XI.
十一.
Consider with thyself how man, and by what part of his, is joined unto God, and how that part of man is affected, when it is said to be diffused.
你自己想一想，人是如何以及通过他的哪一部分与上帝结合的，以及当说它被扩散时，人的这一部分是如何受到影响的。
There is nothing more wretched than that soul, which in a kind of circuit compasseth all things, searching (as he saith) even the very depths of the earth; and by all signs and conjectures prying into the very thoughts of other men's souls; and yet of this, is not sensible, that it is sufficient for a man to apply himself wholly, and to confine all his thoughts and cares to the tendance of that spirit which is within him, and truly and really to serve him.
没有什么比灵魂更可怜的了，它以某种方式围绕着万物，甚至搜索（正如他所说的）地球的最深处。并通过各种迹象和猜测窥探他人灵魂的想法；然而，这一点是不明智的，一个人完全投入自己，将他所有的思想和关心限制在他内在的精神的倾向上，并真正地、真正地为他服务就足够了。
His service doth consist in this, that a man keep himself pure from all violent passion and evil affection, from all rashness and vanity, and from all manner of discontent, either in regard of the gods or men.
他的服务在于，一个人保持纯洁，远离一切暴力的激情和邪恶的感情，远离一切鲁莽和虚荣，远离一切形式的不满，无论是对神还是对人。
For indeed whatsoever proceeds from the gods, deserves respect for their worth and excellency; and whatsoever proceeds from men, as they are our kinsmen, should by us be entertained, with love, always; sometimes, as proceeding from their ignorance, of that which is truly good and bad, (a blindness no less, than that by which we are not able to discern between white and black:) with a kind of pity and compassion also.
事实上，凡是来自诸神的，都值得尊重其价值和卓越性。凡是来自人类的东西，因为他们是我们的亲属，我们都应该永远用爱来对待；有时，由于他们对真正的好与坏的无知，（这种盲目性不亚于我们无法辨别白人和黑人的盲目性：）还带着一种怜悯和同情。
XII.
十二．
If thou shouldst live three thousand, or as many as ten thousands of years, yet remember this, that man can part with no life properly, save with that little part of life, which he now lives: and that which he lives, is no other, than that which at every instant he parts with.
如果你应该活三千年，或者一万年，但请记住这一点，人不能适当地与任何生命分离，除了他现在所生活的那一小部分生命：而他所生活的，正是他每时每刻所分离的。
That then which is longest of duration, and that which is shortest, come both to one effect.
那么，持续时间最长的和最短的，都会产生一种效果。
For although in regard of that which is already past there may be some inequality, yet that time which is now present and in being, is equal unto all men.
因为虽然对于已经过去的事情可能存在一些不平等，但是现在存在的时间对所有人来说都是平等的。
And that being it which we part with whensoever we die, it doth manifestly appear, that it can be but a moment of time, that we then part with.
每当我们死亡时，我们都会与它分离，很明显，我们随后分离的可能只是一个时刻。
For as for that which is either past or to come, a man cannot be said properly to part with it.
因为对于过去的或未来的事物，一个人不能恰当地说放弃它。
For how should a man part with that which he hath not?
因为一个人怎么能放弃他所没有的东西呢？
These two things therefore thou must remember.
因此你必须记住这两件事。
First, that all things in the world from all eternity, by a perpetual revolution of the same times and things ever continued and renewed, are of one kind and nature; so that whether for a hundred or two hundred years only, or for an infinite space of time, a man see those things which are still the same, it can be no matter of great moment.
首先，世界上的所有事物从永恒以来，通过同一时代的不断革命，以及不断延续和更新的事物，都具有一种类型和性质；因此，无论是一百年、两百年，还是无限的时间，一个人看到那些仍然相同的事物，这可能不是什么伟大的时刻。
And secondly, that that life which any the longest liver, or the shortest liver parts with, is for length and duration the very same, for that only which is present, is that, which either of them can lose, as being that only which they have; for that which he hath not, no man can truly be said to lose.
其次，任何最长的肝脏或最短的肝脏所分割的生命，在长度和持续时间上都是相同的，因为只有存在的东西，才是他们中的任何一个都可能失去的东西，因为这是他们唯一拥有的东西；对于他所没有的东西，没有人可以真正说是失去了。
XIII.
十三．
Remember that all is but opinion and conceit, for those things are plain and apparent, which were spoken unto Monimus the Cynic; and as plain and apparent is the use that may be made of those things, if that which is true and serious in them, be received as well as that which is sweet and pleasing.
请记住，一切都只是意见和自负，因为这些事情是对愤世嫉俗者莫尼姆斯说的，这些事情是显而易见的。如果这些事物中真实而严肃的事物以及那些甜蜜而令人愉悦的事物被接受，那么这些事物的用途是显而易见的。
XIV.
十四。
A man's soul doth wrong and disrespect itself first and especially, when as much as in itself lies it becomes an aposteme, and as it were an excrescency of the world, for to be grieved and displeased with anything that happens in the world, is direct apostacy from the nature of the universe; part of which, all particular natures of the world, are.
一个人的灵魂首先犯了错误和不尊重自己，尤其是当它本身成为一种背教时，并且可以说它是世界的暴行，因为对世界上发生的任何事情感到悲伤和不满，就是直接背离宇宙的本质；世界的所有特殊性质都是其中的一部分。
Secondly, when she either is averse from any man, or led by contrary desires or affections, tending to his hurt and prejudice; such as are the souls of them that are angry.
其次，当她厌恶任何男人，或者受到相反的欲望或感情的引导，导致他受到伤害和偏见时；就像那些愤怒的人的灵魂一样。
Thirdly, when she is overcome by any pleasure or pain.
第三，当她被任何快乐或痛苦所压倒时。
Fourthly, when she doth dissemble, and covertly and falsely either doth or saith anything.
第四，当她掩饰，秘密地、虚假地做或说任何事情时。
Fifthly, when she doth either affect or endeavour anything to no certain end, but rashly and without due ratiocination and consideration, how consequent or inconsequent it is to the common end.
第五，当她影响或努力做某事而没有特定的目的，但鲁莽且没有适当的推理和考虑时，它对共同目标的后果或后果有多大。
For even the least things ought not to be done, without relation unto the end; and the end of the reasonable creatures is, to follow and obey him, who is the reason as it were, and the law of this great city, and ancient commonwealth.
因为即使是最微不足道的事情也不应该在与最终目的无关的情况下做。理性生物的目的就是追随并服从他，他就是理性，也是这座伟大城市和古老联邦的法律。
XV.
十五。
The time of a man's life is as a point; the substance of it ever flowing, the sense obscure; and the whole composition of the body tending to corruption.
人一生的时间就是一个点；它的实质一直在流动，其意义却很模糊；以及身体的整体成分趋于腐败。
His soul is restless, fortune uncertain, and fame doubtful; to be brief, as a stream so are all things belonging to the body; as a dream, or as a smoke, so are all that belong unto the soul.
他的灵魂不安，命运不定，名声可疑；简而言之，身体的一切事物都如水流一样；如梦，如烟，一切属于灵魂的都是如此。
Our life is a warfare, and a mere pilgrimage.
我们的生活是一场战争，也是一次朝圣。
Fame after life is no better than oblivion.
生后的名声并不比被遗忘更好。
What is it then that will adhere and follow?
那么，坚持并追随的是什么？
Only one thing, philosophy.
只有一件事，哲学。
And philosophy doth consist in this, for a man to preserve that spirit which is within him, from all manner of contumelies and injuries, and above all pains or pleasures; never to do anything either rashly, or feignedly, or hypocritically: wholly to depend from himself and his own proper actions: all things that happen unto him to embrace contentedly, as coming from Him from whom he himself also came; and above all things, with all meekness and a calm cheerfulness, to expect death, as being nothing else but the resolution of those elements, of which every creature is composed.
哲学就在于，一个人要保护他内心的精神，免受各种侮辱和伤害，尤其是痛苦或快乐；决不轻率地、虚假地或虚伪地做任何事：完全依靠他自己和他自己正确的行动：他心满意足地拥抱发生在他身上的一切事情，就像来自他，他自己也来自他；最重要的是，带着所有的温柔和平静的快乐，期待死亡，因为死亡只不过是组成每一个生物的那些元素的决定。
And if the elements themselves suffer nothing by this their perpetual conversion of one into another, that dissolution, and alteration, which is so common unto all, why should it be feared by any?
如果元素本身不会因这种永久地转变为另一种、溶解和改变而受到任何影响，这对所有人来说都是如此常见，那么为什么有人要害怕它呢？
Is not this according to nature?
这不是顺其自然吗？
But nothing that is according to nature can be evil.
但凡符合自然的事物都不会是恶的。
_Whilst I was at Carnuntum._
_当我在卡农图姆时._
THE THIRD BOOK
第三本书
I.
我。
A man must not only consider how daily his life wasteth and decreaseth, but this also, that if he live long, he cannot be certain, whether his understanding shall continue so able and sufficient, for either discreet consideration, in matter of businesses; or for contemplation: it being the thing, whereon true knowledge of things both divine and human, doth depend.
一个人不仅必须考虑他的生命每天如何浪费和减少，而且还要考虑，如果他活得很长，他不能确定他的理解是否会继续如此有能力和足够的能力，无论是在商业问题上还是谨慎考虑；或用于沉思：它是关于神圣和人类事物的真正知识所依赖的事物。
For if once he shall begin to dote, his respiration, nutrition, his imaginative, and appetitive, and other natural faculties, may still continue the same: he shall find no want of them.
因为一旦他开始溺爱，他的呼吸、营养、想象力、食欲和其他自然能力仍然会保持不变：他会发现它们一无所缺。
But how to make that right use of himself that he should, how to observe exactly in all things that which is right and just, how to redress and rectify all wrong, or sudden apprehensions and imaginations, and even of this particular, whether he should live any longer or no, to consider duly; for all such things, wherein the best strength and vigour of the mind is most requisite; his power and ability will be past and gone.
但是如何正确地利用自己，他应该如何正确地利用自己，如何在所有事情上准确地观察正确和公正的事情，如何纠正和纠正所有错误，或突然的忧虑和想象，甚至这一点，他是否应该继续活下去，要适当考虑；对于所有这些事情，最需要的是心灵的最大力量和活力；他的权力和能力将成为过去。
Thou must hasten therefore; not only because thou art every day nearer unto death than other, but also because that intellective faculty in thee, whereby thou art enabled to know the true nature of things, and to order all thy actions by that knowledge, doth daily waste and decay: or, may fail thee before thou die.
因此，你必须抓紧时间；不仅因为你每天都比其他人更接近死亡，而且还因为你体内的智力，使你能够了解事物的真实本质，并通过这种知识来安排你的所有行动，每天都在浪费和衰退：或者，可能在你死之前就失败了。
II.
二.
This also thou must observe, that whatsoever it is that naturally doth happen to things natural, hath somewhat in itself that is pleasing and delightful: as a great loaf when it is baked, some parts of it cleave as it were, and part asunder, and make the crust of it rugged and unequal, and yet those parts of it, though in some sort it be against the art and intention of baking itself, that they are thus cleft and parted, which should have been and were first made all even and uniform, they become it well nevertheless, and have a certain peculiar property, to stir the appetite.
你还必须观察到，无论自然发生在自然事物上的是什么，其本身都有一些令人愉悦和令人愉快的东西：就像一块大面包在烘烤时，它的某些部分可以说是分裂的，部分分裂的，使面包皮变得粗糙和不均匀，然而它的那些部分，尽管在某种程度上违背了烘烤本身的艺术和意图，但它们就这样分裂和分开了，它们本来应该是而且首先是均匀和均匀的，然而，它们却做得很好，并且有某种特殊的特性，可以激发食欲。
So figs are accounted fairest and ripest then, when they begin to shrink, and wither as it were.
因此，无花果在开始萎缩、枯萎的时候被认为是最美丽、最成熟的时候。
So ripe olives, when they are next to putrefaction, then are they in their proper beauty.
所以，成熟的橄榄，当它们快要腐烂的时候，才是它们应有的美丽。
The hanging down of grapes--the brow of a lion, the froth of a foaming wild boar, and many other like things, though by themselves considered, they are far from any beauty, yet because they happen naturally, they both are comely, and delightful; so that if a man shall with a profound mind and apprehension, consider all things in the world, even among all those things which are but mere accessories and natural appendices as it were, there will scarce appear anything unto him, wherein he will not find matter of pleasure and delight.
葡萄垂下来，狮子的额头，野猪的泡沫，以及许多其他类似的东西，虽然就其本身而言，远非美丽，但由于它们是自然发生的，所以它们都是美丽的，令人愉快的；因此，如果一个人以深刻的思想和理解力来思考世界上的一切事物，即使是那些只不过是附属品和自然附属物的事物，他几乎不会在任何事物中找到快乐和喜悦的事物。
So will he behold with as much pleasure the true _rictus_ of wild beasts, as those which by skilful painters and other artificers are imitated.
他也会同样高兴地看到真正的野兽，就像那些被熟练的画家和其他工匠所模仿的一样。
So will he be able to perceive the proper ripeness and beauty of old age, whether in man or woman: and whatsoever else it is that is beautiful and alluring in whatsoever is, with chaste and continent eyes he will soon find out and discern.
这样，他就能察觉老年时的适当成熟和美丽，无论是男人还是女人：无论是在什么事物中，无论是美丽和诱人的，他很快都会用贞洁和克制的眼睛发现和辨别。
Those and many other things will he discern, not credible unto every one, but unto them only who are truly and familiarly acquainted, both with nature itself, and all natural things.
他将辨别这些和许多其他的事情，但不是对每个人都可信，而是只有那些真正熟悉自然本身和所有自然事物的人才可信。
III.
三．
Hippocrates having cured many sicknesses, fell sick himself and died.
希波克拉底治愈了许多疾病，但他自己也患病而死。
The Chaldeans and Astrologians having foretold the deaths of divers, were afterwards themselves surprised by the fates.
迦勒底人和占星家预言了潜水员的死亡，后来他们自己也对这些命运感到惊讶。
Alexander and Pompeius, and Caius Cæsar, having destroyed so many towns, and cut off in the field so many thousands both of horse and foot, yet they themselves at last were fain to part with their own lives.
亚历山大、庞培和凯乌斯·凯撒摧毁了如此多的城镇，并在战场上切断了数千人的马匹和步兵，但他们自己最终却愿意放弃自己的生命。
Heraclitus having written so many natural tracts concerning the last and general conflagration of the world, died afterwards all filled with water within, and all bedaubed with dirt and dung without.
赫拉克利特写了许多有关世界最后一场大火的自然著作，但死后体内充满了水，体外则沾满了泥土和粪便。
Lice killed Democritus; and Socrates, another sort of vermin, wicked ungodly men.
虱子杀死了德谟克利特；还有苏格拉底，另一种害虫，邪恶的不敬虔的人。
How then stands the case?
那么情况如何呢？
Thou hast taken ship, thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere.
你乘船，你航行，你来到陆地，出去，如果到另一种生活，你也会在那里找到无处不在的神。
If all life and sense shall cease, then shalt thou cease also to be subject to either pains or pleasures; and to serve and tend this vile cottage; so much the viler, by how much that which ministers unto it doth excel; the one being a rational substance, and a spirit, the other nothing but earth and blood.
如果所有的生命和感觉都停止了，那么你也将不再受痛苦或快乐的支配；并服务和照料这间肮脏的小屋；越卑鄙的人越多，为之服务的人就越优秀。一个是理性实体和精神，另一个除了土和血之外什么也不是。
IV.
四．
Spend not the remnant of thy days in thoughts and fancies concerning other men, when it is not in relation to some common good, when by it thou art hindered from some other better work.
不要把你剩下的时间花在对他人的思考和幻想上，当这与某些公共利益无关时，当它妨碍你从事其他更好的工作时。
That is, spend not thy time in thinking, what such a man doth, and to what end: what he saith, and what he thinks, and what he is about, and such other things or curiosities, which make a man to rove and wander from the care and observation of that part of himself, which is rational, and overruling.
也就是说，不要花时间去思考这样的人做了什么，目的是什么：他说什么，他想什么，他在做什么，以及其他诸如此类的事情或好奇心，这些事情或好奇心会让一个人从对自己那部分理性和支配性的关心和观察中徘徊和徘徊。
See therefore in the whole series and connection of thy thoughts, that thou be careful to prevent whatsoever is idle and impertinent: but especially, whatsoever is curious and malicious: and thou must use thyself to think only of such things, of which if a man upon a sudden should ask thee, what it is that thou art now thinking, thou mayest answer This, and That, freely and boldly, that so by thy thoughts it may presently appear that in all thee is sincere, and peaceable; as becometh one that is made for society, and regards not pleasures, nor gives way to any voluptuous imaginations at all: free from all contentiousness, envy, and suspicion, and from whatsoever else thou wouldest blush to confess thy thoughts were set upon.
因此，在你的思想的整个系列和联系中，你要小心地防止任何无聊和无礼的事情：但尤其是任何好奇和恶意的事情：你必须让自己只考虑这样的事情，如果有人突然问你，你现在在想什么，你可以自由而大胆地回答这个，那个，这样你的思想就会立即显示出你是真诚的，和平的。一个人是为社会而生的，不顾一切快乐，也不屈服于任何淫荡的想象：远离一切争吵、嫉妒和猜疑，以及任何你会羞于承认你的想法的东西。
He that is such, is he surely that doth not put off to lay hold on that which is best indeed, a very priest and minister of the gods, well acquainted and in good correspondence with him especially that is seated and placed within himself, as in a temple and sacrary: to whom also he keeps and preserves himself unspotted by pleasure, undaunted by pain; free from any manner of wrong, or contumely, by himself offered unto himself: not capable of any evil from others: a wrestler of the best sort, and for the highest prize, that he may not be cast down by any passion or affection of his own; deeply dyed and drenched in righteousness, embracing and accepting with his whole heart whatsoever either happeneth or is allotted unto him.
这样的人肯定是一个不拖延抓住最好的东西的人，一个真正的祭司和众神的仆人，与他非常熟悉并保持良好的对应关系，尤其是坐在他自己内部的人，就像在寺庙和圣所里一样：他也为他保留并保护自己不被快乐所玷污，不被痛苦所吓倒；没有任何形式的错误或侮辱，他自己为自己提供了：没有能力从他人那里得到任何邪恶：最好的摔跤手，并获得最高的奖品，这样他就不会被自己的任何激情或感情所击倒；他深深地被正义所染和浸透，全心全意地拥抱和接受发生或分配给他的一切。
One who not often, nor without some great necessity tending to some public good, mindeth what any other, either speaks, or doth, or purposeth: for those things only that are in his own power, or that are truly his own, are the objects of his employments, and his thoughts are ever taken up with those things, which of the whole universe are by the fates or Providence destinated and appropriated unto himself.
一个人很少会关心别人的言论、行为或意图，除非出于某种公共利益的必要性，否则只有那些在他自己能力范围内的事情，或者真正属于他自己的事情，才是他工作的对象，他的思想总是集中在整个宇宙中由命运或天意注定并分配给他的那些事情上。
Those things that are his own, and in his own power, he himself takes order, for that they be good: and as for those that happen unto him, he believes them to be so.
那些属于他自己的事情，他凭自己的力量，亲自安排，因为它们是好的；至于那些发生在他身上的事情，他相信它们是这样的。
For that lot and portion which is assigned to every one, as it is unavoidable and necessary, so is it always profitable.
对于分配给每个人的那批和部分，因为它是不可避免的和必要的，所以它总是有利可图的。
He remembers besides that whatsoever partakes of reason, is akin unto him, and that to care for all men generally, is agreeing to the nature of a man: but as for honour and praise, that they ought not generally to be admitted and accepted of from all, but from such only, who live according to nature.
此外，他还记得，凡是有理性的，都与他相似，一般来说，关心所有人，就是同意人的本性：但至于荣誉和赞扬，一般不应该被所有人所承认和接受，而只能被那些按照本性生活的人所承认和接受。
As for them that do not, what manner of men they be at home, or abroad; day or night, how conditioned themselves with what manner of conditions, or with men of what conditions they moil and pass away the time together, he knoweth, and remembers right well, he therefore regards not such praise and approbation, as proceeding from them, who cannot like and approve themselves.
至于那些不这样做的人，他们在国内或国外是什么样的人？白天或黑夜，他们如何受制于何种条件，或与何种条件下的人一起度过时光，他都知道，而且记得很清楚，因此，他不认为这种赞扬和认可是来自那些不能喜欢和认可自己的人。
V.
五、
Do nothing against thy will, nor contrary to the community, nor without due examination, nor with reluctancy.
不得违背自己的意愿，不得违背社会，不得未经适当审查，不得勉强行事。
Affect not to set out thy thoughts with curious neat language.
不要假装用奇怪而简洁的语言表达你的想法。
Be neither a great talker, nor a great undertaker.
既不要成为一个伟大的健谈者，也不要成为一个伟大的殡葬者。
Moreover, let thy God that is in thee to rule over thee, find by thee, that he hath to do with a man; an aged man; a sociable man; a Roman; a prince; one that hath ordered his life, as one that expecteth, as it were, nothing but the sound of the trumpet, sounding a retreat to depart out of this life with all expedition.
此外，让你的上帝在你里面统治你，通过你发现他与一个人有关系；一位老人；善于交际的人；罗马人；王子；一个命令自己生活的人，就像一个期待的人，可以说，除了号角的声音之外，什么也没有，吹响了撤退的声音，带着一切远征离开了这一生。
One who for his word or actions neither needs an oath, nor any man to be a witness.
一个人的言行不需要宣誓，也不需要任何人作证。
VI.
六．
To be cheerful, and to stand in no need, either of other men's help or attendance, or of that rest and tranquillity, which thou must be beholding to others for.
要快乐，不需要别人的帮助或照顾，也不需要你必须依靠别人才能得到的休息和安宁。
Rather like one that is straight of himself, or hath ever been straight, than one that hath been rectified.
与其说他是一个被纠正过的人，不如说他更像是一个自己正直的人，或者曾经是正直的人。
VII.
七．
If thou shalt find anything in this mortal life better than righteousness, than truth, temperance, fortitude, and in general better than a mind contented both with those things which according to right and reason she doth, and in those, which without her will and knowledge happen unto thee by the providence; if I say, thou canst find out anything better than this, apply thyself unto it with thy whole heart, and that which is best wheresoever thou dost find it, enjoy freely.
如果你在今生发现有什么东西比正义、真理、节制、坚韧更好，而且总体上比满足于她根据正确和理性所做的事情以及那些未经她的意愿和知识而天意发生在你身上的事情更好，那么你会发现什么比这更好？如果我说，你找不到比这更好的东西了，全心全意地投入其中，无论你在哪里找到最好的东西，就尽情享受吧。
But if nothing thou shalt find worthy to be preferred to that spirit which is within thee; if nothing better than to subject unto thee thine own lusts and desires, and not to give way to any fancies or imaginations before thou hast duly considered of them, nothing better than to withdraw thyself (to use Socrates his words) from all sensuality, and submit thyself unto the gods, and to have care of all men in general: if thou shalt find that all other things in comparison of this, are but vile, and of little moment; then give not way to any other thing, which being once though but affected and inclined unto, it will no more be in thy power without all distraction as thou oughtest to prefer and to pursue after that good, which is thine own and thy proper good.
但是，如果你发现没有什么比你内在的精神更值得偏爱的话；如果没有什么比屈服于你自己的情欲和欲望，并且在你适当地考虑它们之前不屈服于任何幻想或想象更好的了，那么没有什么比把你自己从所有的肉欲中抽离出来（用苏格拉底的话来说），并将你自己臣服于诸神，并照顾所有的人更好了：如果你发现所有其他的事情与此相比，都不过是卑鄙的，微不足道的；然后，不要让位于任何其他事情，尽管它曾经一度受到影响和倾向于，但它不会再在你的权力范围内，而不会分心，因为你应该选择并追求那种善，这是你自己的和你固有的善。
For it is not lawful, that anything that is of another and inferior kind and nature, be it what it will, as either popular applause, or honour, or riches, or pleasures; should be suffered to confront and contest as it were, with that which is rational, and operatively good.
因为任何具有另一种低等种类和性质的东西都是不合法的，无论它是怎样的，无论是大众的掌声、荣誉、财富还是快乐；应该忍受与理性的、可操作性良好的东西对抗和争论。
For all these things, if once though but for a while, they begin to please, they presently prevail, and pervert a man's mind, or turn a man from the right way.
所有这些事情，即使只是暂时的，也会开始令人愉悦，很快就会盛行，并扭曲一个人的思想，或者使一个人偏离正道。
Do thou therefore I say absolutely and freely make choice of that which is best, and stick unto it.
因此，我说你绝对自由地选择最好的，并坚持下去。
Now, that they say is best, which is most profitable.
现在，他们说这是最好的，这是最有利可图的。
If they mean profitable to man as he is a rational man, stand thou to it, and maintain it; but if they mean profitable, as he is a creature, only reject it; and from this thy tenet and conclusion keep off carefully all plausible shows and colours of external appearance, that thou mayest be able to discern things rightly.
如果它们对一个理性的人来说意味着有利可图，那么你就坚持并维护它；但如果他们意味着有利可图，因为他是一个生物，那就拒绝它；由此，你的原则和结论要小心地避开所有看似合理的表现和外表色彩，以便你能够正确地辨别事物。
VIII.
八．
Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils.
永远不要把任何事情看成是有利可图的，它会迫使你要么背弃你的信仰，要么失去你的谦虚；憎恨任何人，怀疑，咒骂，掩饰，贪恋任何需要墙壁或面纱秘密的东西。
But he that preferreth before all things his rational part and spirit, and the sacred mysteries of virtue which issueth from it, he shall never lament and exclaim, never sigh; he shall never want either solitude or company: and which is chiefest of all, he shall live without either desire or fear.
但是，如果一个人优先考虑他的理性部分和精神，以及由此产生的美德的神圣奥秘，他就永远不会哀叹和感叹，永远不会叹息；他永远不会想要孤独或陪伴：最重要的是，他将生活得没有欲望或恐惧。
And as for life, whether for a long or short time he shall enjoy his soul thus compassed about with a body, he is altogether indifferent.
至于生命，无论是长是短，他的灵魂是否会享受这样被身体所包围的时光，他是完全无所谓的。
For if even now he were to depart, he is as ready for it, as for any other action, which may be performed with modesty and decency.
因为即使现在他要离开，他也已经做好了准备，就像准备其他任何行动一样，这些行动可以以谦虚和得体的方式进行。
For all his life long, this is his only care, that his mind may always be occupied in such intentions and objects, as are proper to a rational sociable creature.
在他的一生中，这是他唯一关心的事情，即他的思想总是被这样的意图和目标所占据，就像一个理性的社交生物所特有的那样。
IX.
九．
In the mind that is once truly disciplined and purged, thou canst not find anything, either foul or impure, or as it were festered: nothing that is either servile, or affected: no partial tie; no malicious averseness; nothing obnoxious; nothing concealed.
在一次真正受过训练和净化的心灵中，你找不到任何东西，无论是肮脏的还是不纯洁的，或者是溃烂的：没有任何东西是奴性的，或者是做作的：没有偏颇的束缚；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西；没有任何东西。没有恶意的厌恶；没有什么令人讨厌的；没有任何隐瞒。
The life of such an one, death can never surprise as imperfect; as of an actor, that should die before he had ended, or the play itself were at an end, a man might speak.
对于这样一个人的一生来说，死亡绝不会因为不完美而令人惊讶；作为一个演员，他应该在结束之前死去，或者戏剧本身已经结束，一个人可能会这样说。
X.
X.
Use thine opinative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a rational creature.
带着所有的荣誉和尊重来使用你的意见能力，因为她确实是一切：你的意见不会在你的理解中产生任何与自然或理性生物的适当构成相反的东西。
The end and object of a rational constitution is, to do nothing rashly, to be kindly affected towards men, and in all things willingly to submit unto the gods.
理性宪法的目的和目标是，不鲁莽行事，对人友善，在一切事情上都心甘情愿地服从诸神。
Casting therefore all other things aside, keep thyself to these few, and remember withal that no man properly can be said to live more than that which is now present, which is but a moment of time.
因此，抛开所有其他事情，只关注这少数人，并记住，没有人可以说生活比现在的生活更多，而现在的生活只是一个瞬间。
Whatsoever is besides either is already past, or uncertain.
除了两者之外的任何事情都已经过去了，或者是不确定的。
The time therefore that any man doth live, is but a little, and the place where he liveth, is but a very little corner of the earth, and the greatest fame that can remain of a man after his death, even that is but little, and that too, such as it is whilst it is, is by the succession of silly mortal men preserved, who likewise shall shortly die, and even whiles they live know not what in very deed they themselves are: and much less can know one, who long before is dead and gone.
因此，任何人活着的时间都不过是短暂的，他所居住的地方也不过是地球上一个很小的角落，一个人死后所能留下的最大的名声，即使是那也不过是微乎其微的，而且，即使是在他活着的时候，也是由一连串愚蠢的凡人所保存下来的，他们同样很快就会死去，甚至在他们活着的时候也不知道自己的行为是什么：更不用说能够认识一个早已死去的人了。
XI.
十一.
To these ever-present helps and mementoes, let one more be added, ever to make a particular description and delineation as it were of every object that presents itself to thy mind, that thou mayest wholly and throughly contemplate it, in its own proper nature, bare and naked; wholly, and severally; divided into its several parts and quarters: and then by thyself in thy mind, to call both it, and those things of which it doth consist, and in which it shall be resolved, by their own proper true names, and appellations.
对于这些永远存在的帮助和纪念品，让我们再添加一个，永远对出现在你脑海中的每一个物体进行特定的描述和描绘，这样你就可以完全彻底地思考它，以其本身的本质，赤裸裸的；全部和单独地；分为几个部分和几个部分：然后你自己在心里用它们自己专有的真实名称和称谓来称呼它，以及它所包含的那些事物，以及它将在其中解决的事物。
For there is nothing so effectual to beget true magnanimity, as to be able truly and methodically to examine and consider all things that happen in this life, and so to penetrate into their natures, that at the same time, this also may concur in our apprehensions: what is the true use of it?
因为没有什么比能够真正、有条理地审视和思索今生发生的一切事情，并深入了解它们的本质，更能产生真正的宽宏大量了，同时，这也可能与我们的忧虑相一致：它的真正用途是什么？
and what is the true nature of this universe, to which it is useful?
这个宇宙的真正本质是什么？它对它有用吗？
how much in regard of the universe may it be esteemed?
对于宇宙来说，它能受到多少尊重？
how much in regard of man, a citizen of the supreme city, of which all other cities in the world are as it were but houses and families?
对于人类，一个至高无上的城市的公民，世界上所有其他城市都只不过是房屋和家庭来说，有多少关系？
XII.
十二．
What is this, that now my fancy is set upon?
我现在所幻想的这是什么？
of what things doth it consist?
它由什么组成？
how long can it last?
能持续多久？
which of all the virtues is the proper virtue for this present use?
所有美德中哪一个是适合当前用途的美德？
as whether meekness, fortitude, truth, faith, sincerity, contentation, or any of the rest?
是温柔、刚毅、真理、信仰、真诚、知足还是其他？
Of everything therefore thou must use thyself to say, This immediately comes from God, this by that fatal connection, and concatenation of things, or (which almost comes to one) by some coincidental casualty.
因此，对于一切事物，你必须用自己的方式说：这直接来自于上帝，这是通过那种致命的联系和事物的串联，或者（几乎达到一个）通过某种巧合的意外事故。
And as for this, it proceeds from my neighbour, my kinsman, my fellow: through his ignorance indeed, because he knows not what is truly natural unto him: but I know it, and therefore carry myself towards him according to the natural law of fellowship; that is kindly, and justly.
至于这一点，它来自我的邻居，我的亲戚，我的同伴：确实是由于他的无知，因为他不知道什么对他来说是真正自然的：但我知道这一点，因此我按照团契的自然法则走向他；这是仁慈的、公正的。
As for those things that of themselves are altogether indifferent, as in my best judgment I conceive everything to deserve more or less, so I carry myself towards it.
至于那些本身完全无关紧要的事情，因为根据我的最佳判断，我认为一切都值得或多或少，所以我自己朝着它努力。
XIII.
十三．
If thou shalt intend that which is present, following the rule of right and reason carefully, solidly, meekly, and shalt not intermix any other businesses, but shall study this only to preserve thy spirit unpolluted, and pure, and shall cleave unto him without either hope or fear of anything, in all things that thou shalt either do or speak, contenting thyself with heroical truth, thou shalt live happily; and from this, there is no man that can hinder thee.
如果你打算做当下的事，小心、坚定、温顺地遵循正义和理性的规则，并且不掺和任何其他事情，而只是为了保持你的精神不被污染和纯洁而学习这一点，并且在你所做或所说的一切事情上不抱任何希望或恐惧地坚持他，满足于英雄的真理，你就会幸福地生活；从此，没有人可以阻碍你。
XIV.
十四。
As physicians and chirurgeons have always their instruments ready at hand for all sudden cures; so have thou always thy dogmata in a readiness for the knowledge of things, both divine and human: and whatsoever thou dost, even in the smallest things that thou dost, thou must ever remember that mutual relation, and connection that is between these two things divine, and things human.
正如内科医生和外科医生总是准备好他们的仪器，以应对所有突然的治疗；因此，你的教条总是准备好了解神圣和人类的事物：无论你做什么，即使是你所做的最小的事情，你也必须永远记住神圣和人类这两个事物之间的相互关系和联系。
For without relation unto God, thou shalt never speed in any worldly actions; nor on the other side in any divine, without some respect had to things human.
因为如果与上帝没有关系，你就永远不能加速任何世俗的行为。另一方面，在任何神圣的方面，也没有对人类的事物有一定的尊重。
XV.
十五。
Be not deceived; for thou shalt never live to read thy moral commentaries, nor the acts of the famous Romans and Grecians; nor those excerpta from several books; all which thou hadst provided and laid up for thyself against thine old age.
不要被欺骗；因为你将永远无法活着读到你的道德评论，也读不到著名的罗马人和希腊人的行为；也不是几本书的摘录；一切都是你为自己准备和积蓄的，以备晚年之需。
Hasten therefore to an end, and giving over all vain hopes, help thyself in time if thou carest for thyself, as thou oughtest to do.
因此，赶快结束，放弃一切徒劳的希望，如果你关心自己，就及时帮助自己，就像你应该做的那样。
XVI.
十六．
To steal, to sow, to buy, to be at rest, to see what is to be done (which is not seen by the eyes, but by another kind of sight:) what these words mean, and how many ways to be understood, they do not understand.
偷、播种、买、休息、看做什么（不是用眼睛看，而是用另一种视觉：）这些词的意思是什么，有多少种理解方式，他们不明白。
The body, the soul, the understanding.
身体、灵魂、理解力。
As the senses naturally belong to the body, and the desires and affections to the soul, so do the dogmata to the understanding.
正如感官自然属于身体，欲望和情感自然属于灵魂一样，教义也属于理解力。
XVII.
十七．
To be capable of fancies and imaginations, is common to man and beast.
具有幻想和想象的能力，是人和野兽的共同之处。
To be violently drawn and moved by the lusts and desires of the soul, is proper to wild beasts and monsters, such as Phalaris and Nero were.
被灵魂的情欲和欲望猛烈地吸引和感动，是野兽和怪物所特有的，比如法拉里斯和尼禄。
To follow reason for ordinary duties and actions is common to them also, who believe not that there be any gods, and for their advantage would make no conscience to betray their own country; and who when once the doors be shut upon them, dare do anything.
在日常职责和行动中遵循理性对他们来说也是很常见的，他们不相信有任何神，为了他们的利益，他们不会良心地背叛自己的国家。一旦大门关闭，他们就敢做任何事。
If therefore all things else be common to these likewise, it follows, that for a man to like and embrace all things that happen and are destinated unto him, and not to trouble and molest that spirit which is seated in the temple of his own breast, with a multitude of vain fancies and imaginations, but to keep him propitious and to obey him as a god, never either speaking anything contrary to truth, or doing anything contrary to justice, is the only true property of a good man.
因此，如果所有其他事情都同样如此，那么，一个人喜欢并拥抱所有发生的事情和注定要发生的事情，而不是用许多虚幻的幻想和想象来困扰和骚扰坐在他自己胸中的精神，而是让他保持吉祥并像神一样服从他，从不说任何违背真理的话，或做任何违背正义的事情，这是一个好人的唯一真正财产。
And such a one, though no man should believe that he liveth as he doth, either sincerely and conscionably, or cheerful and contentedly; yet is he neither with any man at all angry for it, nor diverted by it from the way that leadeth to the end of his life, through which a man must pass pure, ever ready to depart, and willing of himself without any compulsion to fit and accommodate himself to his proper lot and portion.
对于这样的人，尽管没有人应该相信他的生活方式是真诚而良心的，或者是快乐而满足的；然而，他既不会因此而对任何人生气，也不会因此而偏离通向生命终点的道路，在这条道路上，一个人必须纯洁地走完这条路，时刻准备好离开，并且自愿地不强迫自己去适应和适应他应得的命运和份额。
THE FOURTH BOOK
第四本书
I.
我。
That inward mistress part of man if it be in its own true natural temper, is towards all worldly chances and events ever so disposed and affected, that it will easily turn and apply itself to that which may be, and is within its own power to compass, when that cannot be which at first it intended.
人的内在情妇部分，如果处于其真正的自然脾气中，就会对所有世俗的机会和事件如此安排和影响，以至于它会很容易地转向并应用到可能发生的事情，并且在它自己的力量范围内进行指导，而这不可能是它最初想要的。
For it never doth absolutely addict and apply itself to any one object, but whatsoever it is that it doth now intend and prosecute, it doth prosecute it with exception and reservation; so that whatsoever it is that falls out contrary to its first intentions, even that afterwards it makes its proper object.
因为它从来不会绝对地沉迷于任何一个对象，但无论它现在打算并追求什么，它都会以例外和保留的方式追求它；因为它从来没有绝对地沉迷于任何一个对象，但无论它现在打算并追求什么，它都会以例外和保留的方式追求它；因此，无论它的结果与它最初的意图相反，即使后来它也成为了它正确的目标。
Even as the fire when it prevails upon those things that are in his way; by which things indeed a little fire would have been quenched, but a great fire doth soon turn to its own nature, and so consume whatsoever comes in his way: yea by those very things it is made greater and greater.
就像烈火烧毁那些阻挡他道路的事物一样；确实，小火会被扑灭，但大火很快就会恢复其本性，从而吞噬一切挡在他面前的东西：是的，正是通过这些东西，它变得越来越大。
II.
二.
Let nothing be done rashly, and at random, but all things according to the most exact and perfect rules of art.
任何事情都不能鲁莽、随意，一切都要按照最精确、最完美的艺术规则去做。
III.
三．
They seek for themselves private retiring places, as country villages, the sea-shore, mountains; yea thou thyself art wont to long much after such places.
他们为自己寻找私人的退休场所，如乡村、海滨、山区；是的，你自己对这些地方已经很向往了。
But all this thou must know proceeds from simplicity in the highest degree.
但你必须知道这一切都是从最高程度的简单出发的。
At what time soever thou wilt, it is in thy power to retire into thyself, and to be at rest, and free from all businesses.
无论你愿意什么时候，你都可以回归自我，享受休息，摆脱一切事务。
A man cannot any whither retire better than to his own soul; he especially who is beforehand provided of such things within, which whensoever he doth withdraw himself to look in, may presently afford unto him perfect ease and tranquillity.
一个人没有比回到自己的灵魂更好的地方了。尤其是那些预先在内心拥有这些东西的人，每当他抽身去观察这些东西时，就会立即为他提供完全的轻松和平静。
By tranquillity I understand a decent orderly disposition and carriage, free from all confusion and tumultuousness.
我所说的平静是指一种得体有序的举止和举止，没有任何混乱和骚乱。
Afford then thyself this retiring continually, and thereby refresh and renew thyself.
然后你就可以不断地休息，从而使自己焕然一新。
Let these precepts be brief and fundamental, which as soon as thou dost call them to mind, may suffice thee to purge thy soul throughly, and to send thee away well pleased with those things whatsoever they be, which now again after this short withdrawing of thy soul into herself thou dost return unto.
让这些戒律简短而基本，一旦你想起它们，它们就足以彻底净化你的灵魂，并让你对那些事情感到非常满意，无论它们是什么，现在在你的灵魂短暂地退回到她自己之中之后，你又会回到这些事情上。
For what is it that thou art offended at?
你为什么生气呢？
Can it be at the wickedness of men, when thou dost call to mind this conclusion, that all reasonable creatures are made one for another?
当你回想起这个结论时，所有理性的生物都是彼此相生的，这难道是人类的邪恶吗？
and that it is part of justice to bear with them?
容忍他们也是正义的一部分？
and that it is against their wills that they offend?
他们冒犯的行为是违背他们意愿的吗？
and how many already, who once likewise prosecuted their enmities, suspected, hated, and fiercely contended, are now long ago stretched out, and reduced unto ashes?
有多少曾经同样进行过敌对、怀疑、仇恨和激烈争斗的人，现在早已倒在地上，化为灰烬？
It is time for thee to make an end.
你该结束了。
As for those things which among the common chances of the world happen unto thee as thy particular lot and portion, canst thou be displeased with any of them, when thou dost call that our ordinary dilemma to mind, either a providence, or Democritus his atoms; and with it, whatsoever we brought to prove that the whole world is as it were one city?
至于那些在世界上常见的机会中发生在你身上的事情，作为你的特殊命运和份额，当你把我们的普通困境称为天意或德谟克利特的原子时，你会对其中任何一个感到不满吗？有了它，我们带来了什么来证明整个世界就像一座城市？
And as for thy body, what canst thou fear, if thou dost consider that thy mind and understanding, when once it hath recollected itself, and knows its own power, hath in this life and breath (whether it run smoothly and gently, or whether harshly and rudely), no interest at all, but is altogether indifferent: and whatsoever else thou hast heard and assented unto concerning either pain or pleasure?
至于你的身体，如果你考虑到你的心智和理解力一旦恢复了自我，知道了自己的力量，对今生和呼吸（无论是平稳、温和，还是粗暴、粗鲁）毫无兴趣，而是完全漠不关心：无论你听到并同意什么关于痛苦或快乐的事情，你还能害怕什么呢？
But the care of thine honour and reputation will perchance distract thee?
但对你的荣誉和名誉的关心可能会让你分心吗？
How can that be, if thou dost look back, and consider both how quickly all things that are, are forgotten, and what an immense chaos of eternity was before, and will follow after all things: and the vanity of praise, and the inconstancy and variableness of human judgments and opinions, and the narrowness of the place, wherein it is limited and circumscribed?
如果你回首过去，想想所有的事情是多么迅速地被遗忘，以及永恒的巨大混乱之前和之后将随之而来：赞美的虚荣，人类判断和意见的反复无常和变化，以及它受到限制和限制的地方的狭窄，这怎么可能呢？
For the whole earth is but as one point; and of it, this inhabited part of it, is but a very little part; and of this part, how many in number, and what manner of men are they, that will commend thee?
因为整个地球只是一个点；而这其中有人居住的部分，只是其中很小的一部分。在这部分人中，有多少人、什么样的人会称赞你呢？
What remains then, but that thou often put in practice this kind of retiring of thyself, to this little part of thyself; and above all things, keep thyself from distraction, and intend not anything vehemently, but be free and consider all things, as a man whose proper object is Virtue, as a man whose true nature is to be kind and sociable, as a citizen, as a mortal creature.
那么剩下的就是你经常实践这种自我隐退，隐退到你自己的这一小部分；最重要的是，不要让自己分心，不要有强烈的意图，而是要自由并考虑所有事情，作为一个以美德为正确目标的人，作为一个真正本性是善良和善于交际的人，作为一个公民，作为一个凡人。
Among other things, which to consider, and look into thou must use to withdraw thyself, let those two be among the most obvious and at hand.
在你必须考虑和研究的其他事情中，你必须使用这些事情来撤回自己，让这两件事成为最明显和手头的事情之一。
One, that the things or objects themselves reach not unto the soul, but stand without still and quiet, and that it is from the opinion only which is within, that all the tumult and all the trouble doth proceed.
第一，事物或物体本身并不触及灵魂，而是静止不动地站立着，并且只有来自内心的意见，所有的骚动和所有的麻烦才会发生。
The next, that all these things, which now thou seest, shall within a very little while be changed, and be no more: and ever call to mind, how many changes and alterations in the world thou thyself hast already been an eyewitness of in thy time.
其次，你现在所看到的所有这些事情，将在很短的时间内改变，并且不再存在：并且永远回想起，你自己在你的时代已经亲眼目睹了世界上的多少变化和改变。
This world is mere change, and this life, opinion.
这个世界只是变化，而这一生只是观点。
IV.
四．
If to understand and to be reasonable be common unto all men, then is that reason, for which we are termed reasonable, common unto all.
如果理解和通情达理对于所有人来说都是共同的，那么我们被称为通情达理的理性就是所有人共同的。
If reason is general, then is that reason also, which prescribeth what is to be done and what not, common unto all.
如果理性是普遍的，那么规定该做什么、不该做什么的理性也是所有人共有的。
If that, then law.
如果是这样，那就法律。
If law, then are we fellow-citizens.
如果是法律，那么我们就是同胞。
If so, then are we partners in some one commonweal.
如果是这样，那么我们就是某项公益事业的合作伙伴。
If so, then the world is as it were a city.
如果是这样，那么世界就像一座城市。
For which other commonweal is it, that all men can be said to be members of?
还有哪一个公益事业是所有人都可以参与的？
From this common city it is, that understanding, reason, and law is derived unto us, for from whence else?
我们的理解力、理性和法律就是从这个共同的城市中衍生出来的，除此之外，还能从哪里来呢？
For as that which in me is earthly I have from some common earth; and that which is moist from some other element is imparted; as my breath and life hath its proper fountain; and that likewise which is dry and fiery in me: (for there is nothing which doth not proceed from something; as also there is nothing that can be reduced unto mere nothing:) so also is there some common beginning from whence my understanding hath proceeded.
因为我身上的那些属于尘世的东西，是来自于某个普通的泥土；并赋予一些其他元素带来的湿润；因为我的呼吸和生命有其适当的源泉；同样，我内心的干燥和火热：（因为没有什么不是从某物产生的；也没有什么可以简化为纯粹的虚无：）因此，我的理解也有一些共同的起点。
V.
五、
As generation is, so also death, a secret of nature's wisdom: a mixture of elements, resolved into the same elements again, a thing surely which no man ought to be ashamed of: in a series of other fatal events and consequences, which a rational creature is subject unto, not improper or incongruous, nor contrary to the natural and proper constitution of man himself.
正如生成一样，死亡也是自然智慧的秘密：多种元素的混合，再次分解为相同的元素，这肯定是任何人都不应该感到羞耻的事情：在一系列其他致命的事件和后果中，一个理性的生物所遭受的，不是不适当或不协调的，也不违背人类本身的自然和适当的构成。
VI.
六．
Such and such things, from such and such causes, must of necessity proceed.
如此这般的事情，由于如此这般的原因，必然会发生。
He that would not have such things to happen, is as he that would have the fig-tree grow without any sap or moisture.
不希望这样的事情发生的人，就像不希望无花果树在没有任何汁液或水分的情况下生长一样。
In sum, remember this, that within a very little while, both thou and he shall both be dead, and after a little while more, not so much as your names and memories shall be remaining.
总之，请记住这一点，在很短的时间内，你和他都会死去，再过一段时间，你们的名字和记忆将不复存在。
VII.
七．
Let opinion be taken away, and no man will think himself wronged.
如果除去意见，没有人会认为自己受到了冤屈。
If no man shall think himself wronged, then is there no more any such thing as wrong.
如果没有人认为自己受到了冤屈，那么就不再有什么错误了。
That which makes not man himself the worse, cannot make his life the worse, neither can it hurt him either inwardly or outwardly.
那些不会使人本身变得更糟的东西，不会使他的生活变得更糟，也不会伤害他的内在或外在。
It was expedient in nature that it should be so, and therefore necessary.
这样做本质上是权宜之计，因此也是必要的。
VIII.
八．
Whatsoever doth happen in the world, doth happen justly, and so if thou dost well take heed, thou shalt find it.
世界上发生的任何事情都是正义发生的，所以如果你好好留心，你就会发现它。
I say not only in right order by a series of inevitable consequences, but according to justice and as it were by way of equal distribution, according to the true worth of everything.
我说的不仅是一系列不可避免的后果的正确顺序，而且是根据正义，可以说是通过平等分配，根据一切事物的真正价值。
Continue then to take notice of it, as thou hast begun, and whatsoever thou dost, do it not without this proviso, that it be a thing of that nature that a good man (as the word good is properly taken) may do it.
然后继续注意它，就像你已经开始的那样，无论你做什么，在没有这个条件的情况下都不能做，因为它是一个好人（正如“好”这个词的正确理解）可以做的那样的性质的事情。
This observe carefully in every action.
这在每一个动作中都要仔细观察。
IX.
九．
Conceit no such things, as he that wrongeth thee conceiveth, or would have thee to conceive, but look into the matter itself, and see what it is in very truth.
不要像那些伤害你的人所想象的那样，或者希望你想象的那样，而是要调查事情本身，看看它的真相是什么。
X.
X.
These two rules, thou must have always in a readiness.
这两条规则，你必须时刻准备着。
First, do nothing at all, but what reason proceeding from that regal and supreme part, shall for the good and benefit of men, suggest unto thee.
首先，什么也不做，但从那个高贵和至高无上的部分出发的理性应该向你建议，以造福人类。
And secondly, if any man that is present shall be able to rectify thee or to turn thee from some erroneous persuasion, that thou be always ready to change thy mind, and this change to proceed, not from any respect of any pleasure or credit thereon depending, but always from some probable apparent ground of justice, or of some public good thereby to be furthered; or from some other such inducement.
其次，如果在场的任何人能够纠正你或使你摆脱某种错误的说服，那么你总是准备好改变主意，而这种改变的进行，不是出于任何依赖于此的快乐或信用，而是总是出于某种可能的明显正义理由，或由此促进的某种公共利益；或来自其他类似的诱因。
XI.
十一.
Hast thou reason?
你有道理吗？
I have.
我有。
Why then makest thou not use of it?
那么你为什么不使用它呢？
For if thy reason do her part, what more canst thou require?
因为如果你的理智尽了自己的职责，你还能要求什么呢？
XII.
十二．
As a part hitherto thou hast had a particular subsistence: and now shalt thou vanish away into the common substance of Him, who first begot thee, or rather thou shalt be resumed again into that original rational substance, out of which all others have issued, and are propagated.
迄今为止，作为一部分，你已经拥有了一种特殊的存在：而现在，你将消失在最初生出你的他的共同实体中，或者更确切地说，你将再次恢复到最初的理性实体中，所有其他实体都是从它中产生和传播的。
Many small pieces of frankincense are set upon the same altar, one drops first and is consumed, another after; and it comes all to one.
在同一个祭坛上放置许多小块乳香，先滴下一颗并被消耗掉，然后再滴下一颗；一切都归结为一。
XIII.
十三．
Within ten days, if so happen, thou shalt be esteemed a god of them, who now if thou shalt return to the dogmata and to the honouring of reason, will esteem of thee no better than of a mere brute, and of an ape.
十天之内，如果发生这种情况，你将被他们视为神，而现在，如果你回归教条并尊重理性，他们将不会认为你比纯粹的野兽和猿猴更好。
XIV.
十四。
Not as though thou hadst thousands of years to live.
并不是说你还有几千年的寿命。
Death hangs over thee: whilst yet thou livest, whilst thou mayest, be good.
死亡笼罩着你：趁你还活着，趁你可以行善。
XV.
十五。
Now much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy?
现在，他获得了很多时间和闲暇，谁不好奇他的邻居说过什么、做过什么或试图做什么，而只想知道他自己做了什么，以便它是公正和神圣的？
or to express it in Agathos' words, Not to look about upon the evil conditions of others, but to run on straight in the line, without any loose and extravagant agitation.
或者用阿加托斯的话说，不去旁观别人的恶劣状况，而是沿着队伍笔直地奔跑，没有任何松散和过分的激动。
XVI.
十六．
He who is greedy of credit and reputation after his death, doth not consider, that they themselves by whom he is remembered, shall soon after every one of them be dead; and they likewise that succeed those; until at last all memory, which hitherto by the succession of men admiring and soon after dying hath had its course, be quite extinct.
一个人在死后贪图功劳和名誉，他不会想到，他所纪念的那些人，不久之后也会死去；那些继承者也同样如此；直到最后，所有的记忆——迄今为止，由于人们不断地崇拜而在死亡后不久就已经结束了——都完全消失了。
But suppose that both they that shall remember thee, and thy memory with them should be immortal, what is that to thee?
但假设他们会记住你，而你对他们的记忆也应该是不朽的，那对你来说又算什么呢？
I will not say to thee after thou art dead; but even to thee living, what is thy praise?
你死后我不会对你说；但即使对活着的你来说，你还有什么可赞美的呢？
But only for a secret and politic consideration, which we call οἰκονομίαν, or dispensation.
但这只是出于秘密和政治考虑，我们称之为“οἰκονομίαν”或“特许”。
For as for that, that it is the gift of nature, whatsoever is commended in thee, what might be objected from thence, let that now that we are upon another consideration be omitted as unseasonable.
至于说，它是自然的恩赐，无论你有什么值得称赞的，也可能会反对什么，既然我们现在正在考虑另一个问题，那就将其视为不合时宜而忽略不计。
That which is fair and goodly, whatsoever it be, and in what respect soever it be, that it is fair and goodly, it is so of itself, and terminates in itself, not admitting praise as a part or member: that therefore which is praised, is not thereby made either better or worse.
公平和善良的事物，无论它是什么，无论在什么方面，它都是公平和善良的，它本身就是如此，并且以自身结束，不承认赞扬是一部分或成员：因此，受到赞扬的东西不会因此而变得更好或更坏。
This I understand even of those things, that are commonly called fair and good, as those which are commended either for the matter itself, or for curious workmanship.
我什至对那些通常被称为公平和良好的事物也有这样的理解，因为它们要么因为事情本身，要么因为奇特的工艺而受到赞扬。
As for that which is truly good, what can it stand in need of more than either justice or truth; or more than either kindness and modesty?
至于真正的善，除了正义和真理之外，还能有什么呢？或者不仅仅是善良和谦虚？
Which of all those, either becomes good or fair, because commended; or dispraised suffers any damage?
所有这些中，哪一个因为受到赞扬而变得善良或公平？或受到贬低或受到任何损害？
Doth the emerald become worse in itself, or more vile if it be not commended?
如果不受到赞扬，祖母绿本身是否会变得更糟，或者变得更卑鄙？
Doth gold, or ivory, or purple?
是金色、象牙色还是紫色？
Is there anything that doth though never so common, as a knife, a flower, or a tree?
有没有什么东西像一把刀、一朵花或一棵树一样，却从未如此常见？
XVII.
十七．
If so be that the souls remain after death (say they that will not believe it); how is the air from all eternity able to contain them?
如果灵魂在死后仍然存在（有人不相信的话）；永恒的空气怎么能容纳它们呢？
How is the earth (say I) ever from that time able to Contain the bodies of them that are buried?
从那时起，地球（我说）怎么能够容纳埋葬者的尸体？
For as here the change and resolution of dead bodies into another kind of subsistence (whatsoever it be;) makes place for other dead bodies: so the souls after death transferred into the air, after they have conversed there a while, are either by way of transmutation, or transfusion, or conflagration, received again into that original rational substance, from which all others do proceed: and so give way to those souls, who before coupled and associated unto bodies, now begin to subsist single.
因为在这里，尸体向另一种生存方式（无论是什么）的转变和分解，为其他尸体腾出了位置：因此，死后的灵魂转移到空气中，在他们在那里交谈了一段时间之后，或者通过嬗变，或者输血，或者大火，再次被接收到原始的理性实体中，所有其他实体都是从这个实体出发的：因此让位于那些以前与身体结合和关联的灵魂，现在开始单身存在。
This, upon a supposition that the souls after death do for a while subsist single, may be answered.
假设死后的灵魂确实会在一段时间内保持单身，就可以回答这个问题。
And here, (besides the number of bodies, so buried and contained by the earth), we may further consider the number of several beasts, eaten by us men, and by other creatures.
在这里，（除了被埋藏在地球中的尸体数量之外），我们可以进一步考虑被我们人类和其他生物吃掉的几种野兽的数量。
For notwithstanding that such a multitude of them is daily consumed, and as it were buried in the bodies of the eaters, yet is the same place and body able to contain them, by reason of their conversion, partly into blood, partly into air and fire.
因为尽管每天有如此多的食物被吃掉，并且被埋在吃者的身体里，但由于它们的转化，部分转化为血液，部分转化为空气和火，所以同一个地方和身体能够容纳它们。
What in these things is the speculation of truth?
这些事情里有什么是真理的推测呢？
to divide things into that which is passive and material; and that which is active and formal.
将事物分为被动的和物质的；以及积极和正式的东西。
XVIII.
十八。
Not to wander out of the way, but upon every motion and desire, to perform that which is just: and ever to be careful to attain to the true natural apprehension of every fancy, that presents itself.
不要偏离正道，而是根据每一个动作和愿望，执行正义的事情：并始终小心地实现对每一个出现的幻想的真正自然的理解。
XIX.
十九。
Whatsoever is expedient unto thee, O World, is expedient unto me; nothing can either be 'unseasonable unto me, or out of date, which unto thee is seasonable.
世界啊，凡是对你有利的事情，对我来说也是有利的；没有什么对我来说是不合时宜的，也没有什么是过时的，而对你来说却是合时宜的。
Whatsoever thy seasons bear, shall ever by me be esteemed as happy fruit, and increase.
无论你的季节有什么，我都将永远视为快乐的果实，并不断增长。
O Nature!
大自然啊！
from thee are all things, in thee all things subsist, and to thee all tend.
万物都源于你，万物都在你之中生存，并且都趋向于你。
Could he say of Athens, Thou lovely city of Cecrops; and shalt not thou say of the world, Thou lovely city of God?
他能说雅典吗，你可爱的刻克洛普斯之城；难道你不该对世界说：你可爱的上帝之城吗？
XX.
XX。
They will say commonly, Meddle not with many things, if thou wilt live cheerfully.
他们通常会说，如果你想快乐地生活，就不要多管闲事。
Certainly there is nothing better, than for a man to confine himself to necessary actions; to such and so many only, as reason in a creature that knows itself born for society, will command and enjoin.
当然，对于一个人来说，没有什么比把自己限制在必要的行动上更好的了。只有这样的人和这么多的人，作为一个知道自己为社会而生的生物的理性，才会发出命令和命令。
This will not only procure that cheerfulness, which from the goodness, but that also, which from the paucity of actions doth usually proceed.
这不仅会带来来自善良的快乐，而且也会带来通常由很少的行动带来的快乐。
For since it is so, that most of those things, which we either speak or do, are unnecessary; if a man shall cut them off, it must needs follow that he shall thereby gain much leisure, and save much trouble, and therefore at every action a man must privately by way of admonition suggest unto himself, What?
因为既然如此，我们所说的或所做的大部分事情都是不必要的。如果一个人将它们砍掉，那么他必然会因此获得更多的闲暇，并省去很多麻烦，因此，在每一个行动中，一个人必须私下通过劝告的方式向自己提出建议，什么？
may not this that now I go about, be of the number of unnecessary actions?
我现在所做的这难道不是一些不必要的行为吗？
Neither must he use himself to cut off actions only, but thoughts and imaginations also, that are unnecessary for so will unnecessary consequent actions the better be prevented and cut off.
他不仅不能仅用自己来切断行动，还必须切断不必要的思想和想象，这样才能更好地防止和切断不必要的后续行动。
XXI.
二十一．
Try also how a good man's life; (of one, who is well pleased with those things whatsoever, which among the common changes and chances of this world fall to his own lot and share; and can live well contented and fully satisfied in the justice of his own proper present action, and in the goodness of his disposition for the future:) will agree with thee.
也尝试一下如何过好男人的生活； （一个人，如果对这个世界上常见的变化和机会中的那些事情感到非常满意，而这些事情在这个世界上属于他自己的命运和份额；并且可以生活得非常满足和完全满足于他自己当前正确的行为，以及他对未来的善良性情：）会同意你的观点。
Thou hast had experience of that other kind of life: make now trial of this also.
你已经体验过另一种生活：现在也尝试一下这种生活。
Trouble not thyself any more henceforth, reduce thyself unto perfect simplicity.
从此以后不要再为难自己了，把自己简化到完美的单纯。
Doth any man offend?
男人有得罪吗？
It is against himself that he doth offend: why should it trouble thee?
他冒犯的是他自己：你何必为此烦恼呢？
Hath anything happened unto thee?
你出什么事了吗？
It is well, whatsoever it be, it is that which of all the common chances of the world from the very beginning in the series of all other things that have, or shall happen, was destinated and appointed unto thee.
好吧，无论它是什么，这都是世界上从一开始就已经发生或将要发生的一系列其他事情中的所有常见机会中的一个，它是注定和指定给你的。
To comprehend all in a few words, our life is short; we must endeavour to gain the present time with best discretion and justice.
短短几句话就足以说明一切，我们的生命是短暂的；我们必须努力以最审慎和公正的态度争取现在的时间。
Use recreation with sobriety.
清醒地进行娱乐活动。
XXII.
第二十二．
Either this world is a κόσμος or comely piece, because all disposed and governed by certain order: or if it be a mixture, though confused, yet still it is a comely piece.
要么这个世界是一个 κόσμος 或美丽的部分，因为一切都由一定的秩序安排和支配；或者如果它是一个混合物，尽管混乱，但它仍然是一个美丽的部分。
For is it possible that in thee there should be any beauty at all, and that in the whole world there should be nothing but disorder and confusion?
因为有可能在你身上有任何美丽，而在整个世界上除了无序和混乱之外什么都没有吗？
and all things in it too, by natural different properties one from another differenced and distinguished; and yet all through diffused, and by natural sympathy, one to another united, as they are?
其中的所有事物也因自然不同的属性而彼此区别和区别。然而，所有这些都是通过分散的、自然的同情心，使彼此之间团结起来，就像他们现在这样吗？
XXIII.
第二十三．
A black or malign disposition, an effeminate disposition; an hard inexorable disposition, a wild inhuman disposition, a sheepish disposition, a childish disposition; a blockish, a false, a scurril, a fraudulent, a tyrannical: what then?
黑色或恶毒的性格，女性化的性格；冷酷无情的性情，野蛮的非人性情，羞怯的性情，孩子气的性情；一个块头，一个虚假，一个粗俗，一个欺诈，一个暴虐：然后呢？
If he be a stranger in the world, that knows not the things that are in it; why not be a stranger as well, that wonders at the things that are done in it?
如果他是世界上的陌生人，那他就不知道其中的事物；为什么不也成为一个陌生人，对其中所做的事情感到惊讶呢？
XXIV.
第二十四。
He is a true fugitive, that flies from reason, by which men are sociable.
他是一个真正的逃亡者，逃离了人类赖以社交的理性。
He blind, who cannot see with the eyes of his understanding.
他是瞎子，无法用他理解的眼睛去看。
He poor, that stands in need of another, and hath not in himself all things needful for this life.
一个贫穷的人，需要另一个人，而他自己却没有今生所需的一切。
He an aposteme of the world, who by being discontented with those things that happen unto him in the world, doth as it were apostatise, and separate himself from common nature's rational administration.
他是世界的叛逆者，对世界上发生在他身上的事情感到不满，他就可以说是叛教，使自己脱离了普遍自然的理性管理。
For the same nature it is that brings this unto thee, whatsoever it be, that first brought thee into the world.
因为同样的本性给你带来了这一切，无论它是什么，它首先把你带到了世界上。
He raises sedition in the city, who by irrational actions withdraws his own soul from that one and common soul of all rational creatures.
他在城市中煽动叛乱，通过非理性的行为将自己的灵魂从所有理性生物的共同灵魂中抽离出来。
XXV.
二十五．
There is, who without so much as a coat; and there is, who without so much as a book, doth put philosophy in practice.
有的人连一件外套都没有；还有一个人，即使没有书本，也能将哲学付诸实践。
I am half naked, neither have I bread to eat, and yet I depart not from reason, saith one.
一位人士说，我半裸着身子，也没有面包吃，但我并没有脱离理性。
But I say; I want the food of good teaching, and instructions, and yet I depart not from reason.
但我说；我想要良好的教导和指示作为食物，但我不偏离理性。
XXVI.
二十六．
What art and profession soever thou hast learned, endeavour to affect it, and comfort thyself in it; and pass the remainder of thy life as one who from his whole heart commits himself and whatsoever belongs unto him, unto the gods: and as for men, carry not thyself either tyrannically or servilely towards any.
无论你学到什么艺术和职业，努力去影响它，并在其中安慰自己；在你的余生中，像一个全心全意地把自己和属于他的一切奉献给诸神一样度过余生：至于人，不要对任何人表现出专制或奴性。
XXVII.
二十七．
Consider in my mind, for example's sake, the times of Vespasian: thou shalt see but the same things: some marrying, some bringing up children, some sick, some dying, some fighting, some feasting, some merchandising, some tilling, some flattering, some boasting, some suspecting, some undermining, some wishing to die, some fretting and murmuring at their present estate, some wooing, some hoarding, some seeking after magistracies, and some after kingdoms.
在我的脑海中，例如，想一想韦斯帕芗的时代：你将看到同样的事情：有人结婚，有人养育孩子，有人生病，有人垂死，有人打架，有人宴会，有人推销，有人耕种，有人奉承，有人吹嘘，有人怀疑，有人破坏，有人想死，有人为自己目前的状况烦恼和抱怨，有人求爱，有人囤积，有人寻求行政官职，还有一些是在王国之后。
And is not that their age quite over, and ended?
难道他们的时代已经结束了吗？
Again, consider now the times of Trajan.
现在再次考虑一下图拉真时代。
There likewise thou seest the very self-same things, and that age also is now over and ended.
在那里你同样看到了完全相同的东西，那个时代现在也结束了。
In the like manner consider other periods, both of times and of whole nations, and see how many men, after they had with all their might and main intended and prosecuted some one worldly thing or other did soon after drop away, and were resolved into the elements.
以同样的方式考虑其他时期，无论是时代还是整个国家，看看有多少人，在他们用尽全力和主要意图并追求某种世俗的事物或其他事物之后，很快就消失了，并被分解为元素。
But especially thou must call to mind them, whom thou thyself in thy lifetime hast known much distracted about vain things, and in the meantime neglecting to do that, and closely and unseparably (as fully satisfied with it) to adhere unto it, which their own proper constitution did require.
但你必须特别记住他们，你自己在一生中就知道他们对虚荣的事情心烦意乱，同时却忽视了这样做，并且紧密地、不可分割地（因为对此完全满意）坚持下去，而这是他们自己适当的宪法所要求的。
And here thou must remember, that thy carriage in every business must be according to the worth and due proportion of it, for so shalt thou not easily be tired out and vexed, if thou shalt not dwell upon small matters longer than is fitting.
在这里你必须记住，你在每件事上的态度都必须根据其价值和适当的比例来进行，因为如果你不在小事上停留太久，你就不会轻易感到疲倦和烦恼。
XXVIII.
二十八．
Those words which once were common and ordinary, are now become obscure and obsolete; and so the names of men once commonly known and famous, are now become in a manner obscure and obsolete names.
那些曾经常见、普通的词语，现在变得晦涩、过时了；因此，曾经广为人知和著名的人的名字现在变得晦涩难懂和过时的名字。
Camillus, Cæso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus, then Adrianus, then Antoninus Pius: all these in a short time will be out of date, and, as things of another world as it were, become fabulous.
卡米卢斯、凯索、沃莱修斯、列昂纳图斯；不久之后，西庇阿、加图，然后是奥古斯都，然后是阿德里安努斯，然后是安东尼努斯·庇护：所有这些在很短的时间内都会过时，并且就像另一个世界的事物一样，变得神话般。
And this I say of them, who once shined as the wonders of their ages, for as for the rest, no sooner are they expired, than with them all their fame and memory.
我这样说是为了他们，他们曾经闪耀着时代的奇迹，至于其他人，一旦他们死去，他们所有的名声和记忆也随之消失。
And what is it then that shall always be remembered?
那么，什么是值得永远铭记的呢？
all is vanity.
一切都是虚空。
What is it that we must bestow our care and diligence upon?
我们必须关心和勤奋的是什么？
even upon this only: that our minds and wills be just; that our actions be charitable; that our speech be never deceitful, or that our understanding be not subject to error; that our inclination be always set to embrace whatsoever shall happen unto us, as necessary, as usual, as ordinary, as flowing from such a beginning, and such a fountain, from which both thou thyself and all things are.
甚至仅在这一点上：我们的思想和意志是公正的；我们的行为是慈善的；我们的言语决不欺骗，我们的理解不致错误；我们总是倾向于拥抱将要发生在我们身上的任何事情，就像必要的、平常的、普通的、从这样一个开始、这样一个源泉流淌出来的，你自己和万物都源于它。
Willingly therefore, and wholly surrender up thyself unto that fatal concatenation, yielding up thyself unto the fates, to be disposed of at their pleasure.
因此，心甘情愿地、完全地屈服于那致命的连锁反应，屈服于命运，任其随意处置。
XXIX.
二十九。
Whatsoever is now present, and from day to day hath its existence; all objects of memories, and the minds and memories themselves, incessantly consider, all things that are, have their being by change and alteration.
凡是现在存在的东西，并且日复一日地存在着；所有记忆的对象，以及心灵和记忆本身，都不断地思考，所有存在的事物都是通过变化和改变而存在的。
Use thyself therefore often to meditate upon this, that the nature of the universe delights in nothing more, than in altering those things that are, and in making others like unto them.
因此，请经常思考这一点：宇宙的本质最令人高兴的莫过于改变现有的事物，并使其他事物变得与它们相似。
So that we may say, that whatsoever is, is but as it were the seed of that which shall be.
因此我们可以说，凡是现在的事物，都只不过是将来事物的种子。
For if thou think that that only is seed, which either the earth or the womb receiveth, thou art very simple.
因为如果你认为那只是种子，要么是大地，要么是子宫所接受的，那你就太简单了。
XXX.
XXX。
Thou art now ready to die, and yet hast thou not attained to that perfect simplicity: thou art yet subject to many troubles and perturbations; not yet free from all fear and suspicion of external accidents; nor yet either so meekly disposed towards all men, as thou shouldest; or so affected as one, whose only study and only wisdom is, to be just in all his actions.
你现在已经准备好去死了，但你还没有达到那种完美的简单：你仍然遭受许多麻烦和干扰；尚未摆脱对外部事故的所有恐惧和怀疑；但也没有像你应该的那样对所有人表现出温顺的态度。或者说，一个人唯一的学问和唯一的智慧就是在他的所有行为中保持公正。
XXXI.
三十一.
Behold and observe, what is the state of their rational part; and those that the world doth account wise, see what things they fly and are afraid of; and what things they hunt after.
观察并观察，他们的理性部分是什么状态？那些被世人视为明智的人，看看他们飞行和害怕什么东西；以及他们猎取什么东西。
XXXII.
三十二.
In another man's mind and understanding thy evil Cannot subsist, nor in any proper temper or distemper of the natural constitution of thy body, which is but as it were the coat or cottage of thy soul.
在另一个人的思想和理解中，你的邪恶不能存在，也不能在你身体的自然构造的任何适当的脾气或失调中存在，你的身体只不过是你灵魂的外衣或小屋。
Wherein then, but in that part of thee, wherein the conceit, and apprehension of any misery can subsist?
那么，除了你的那部分之外，哪里还能存在自负和对任何苦难的忧虑呢？
Let not that part therefore admit any such conceit, and then all is well.
因此，让那部分人不要承认任何这样的自负，然后一切就都好了。
Though thy body which is so near it should either be cut or burnt, or suffer any corruption or putrefaction, yet let that part to which it belongs to judge of these, be still at rest; that is, let her judge this, that whatsoever it is, that equally may happen to a wicked man, and to a good man, is neither good nor evil.
尽管你的身体离它如此之近，要么被切割，要么被烧毁，要么遭受任何腐烂或腐烂，但让它所属的部分来判断这些，仍然保持静止；也就是说，让她判断一下，无论发生在恶人还是好人身上的事情，都不是善也不是恶。
For that which happens equally to him that lives according to nature, and to him that doth not, is neither according to nature, nor against it; and by consequent, neither good nor bad.
因为对于按照自然生活的人和不按自然生活的人来说，同样发生的事情既不符合自然，也不违反自然；因为它既不符合自然，也不违反自然。因此，既不好也不坏。
XXXIII.
三十三．
Ever consider and think upon the world as being but one living substance, and having but one soul, and how all things in the world, are terminated into one sensitive power; and are done by one general motion as it were, and deliberation of that one soul; and how all things that are, concur in the cause of one another's being, and by what manner of connection and concatenation all things happen.
永远思考并思考世界只是一个有生命的物质，只有一个灵魂，世界上的所有事物都被终结为一种敏感的力量；可以说，这是通过一项普遍的行动和一个灵魂的深思熟虑来完成的；一切事物如何在彼此存在的原因中同时发生，以及所有事物通过何种方式联系和串联而发生。
XXXIV.
三十四。
What art thou, that better and divine part excepted, but as Epictetus said well, a wretched soul, appointed to carry a carcass up and down?
除了更好和神圣的部分之外，你是什么，但正如爱比克泰德说得好，一个可怜的灵魂，被指定带着一具尸体上下移动？
XXXV.
三十五。
To suffer change can be no hurt; as no benefit it is, by change to attain to being.
经历改变不会有什么伤害；通过改变来实现存在并没有什么好处。
The age and time of the world is as it were a flood and swift current, consisting of the things that are brought to pass in the world.
世界的时代和时间就像洪水和急流，由世界上发生的事情组成。
For as soon as anything hath appeared, and is passed away, another succeeds, and that also will presently out of sight.
因为一旦任何事物出现并消失，另一个事物就会成功，而后者也将很快消失。
XXXVI.
三十六．
Whatsoever doth happen in the world, is, in the course of nature, as usual and ordinary as a rose in the spring, and fruit in summer.
世界上发生的任何事情，在自然过程中，都像春天的玫瑰和夏天的果实一样平常和普通。
Of the same nature is sickness and death; slander, and lying in wait, and whatsoever else ordinarily doth unto fools use to be occasion either of joy or sorrow.
疾病和死亡具有同样的性质；诽谤、埋伏，以及其他通常对愚人所做的事，要么引起欢乐，要么引起悲伤。
That, whatsoever it is, that comes after, doth always very naturally, and as it were familiarly, follow upon that which was before.
无论是什么，之后发生的事情总是非常自然地，并且可以说是熟悉地遵循之前的事情。
For thou must consider the things of the world, not as a loose independent number, consisting merely of necessary events; but as a discreet connection of things orderly and harmoniously disposed.
因为你必须将世界上的事物视为一个松散的独立数字，仅由必要的事件组成；而是将事物有序且和谐地谨慎连接起来。
There is then to be seen in the things of the world, not a bare succession, but an admirable correspondence and affinity.
那么，世间事物就不是简单的连续性，而是令人钦佩的对应和亲和力。
XXXVII.
三十七。
Let that of Heraclitus never be out of thy mind, that the death of earth, is water, and the death of water, is air; and the death of air, is fire; and so on the contrary.
永远不要忘记赫拉克利特的观点：大地的死亡是水，水的死亡是空气；空气的死亡就是火；反之亦然。
Remember him also who was ignorant whither the way did lead, and how that reason being the thing by which all things in the world are administered, and which men are continually and most inwardly conversant with: yet is the thing, which ordinarily they are most in opposition with, and how those things which daily happen among them, cease not daily to be strange unto them, and that we should not either speak, or do anything as men in their sleep, by opinion and bare imagination: for then we think we speak and do, and that we must not be as children, who follow their father's example; for best reason alleging their bare καθότι παρειλήφαμεν; or, as by successive tradition from our forefathers we have received it.
还要记住他，他不知道道路通向何方，以及理性如何成为管理世界上所有事物的东西，人们不断地、最内在地熟悉理性：然而，理性是他们通常最反对的东西，以及每天发生在他们中间的事情如何对他们来说每天都不是陌生的，我们不应该像人在睡梦中那样，通过意见和赤裸裸的想象来说话或做任何事情：因为那时我们认为我们在说话和做事，而我们不能像孩子一样，跟随父亲的脚步；出于最好的理由声称他们裸露 καθότι παρειλήφαμεν；或者，按照我们祖先的连续传统，我们已经接受了它。
XXXVIII.
三十八。
Even as if any of the gods should tell thee, Thou shalt certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas, what is the difference!) so, for the same reason, think it no great matter to die rather many years after, than the very next day.
即使任何一位神明告诉你，你明天或后天肯定会死，除非你极其卑鄙和胆怯，否则你不会认为这是一个巨大的好处，宁愿后天死，也不愿明天死；除非你极其卑鄙和胆怯，否则你不会认为这是一个巨大的好处。 （可惜，这有什么区别！） 因此，出于同样的原因，认为多年之后死去比第二天死去也没什么大不了的。
XXXIX.
三十九。
Let it be thy perpetual meditation, how many physicians who once looked so grim, and so theatrically shrunk their brows upon their patients, are dead and gone themselves.
让它成为你永远的冥想，有多少曾经看起来如此严峻，对病人如此戏剧性地皱起眉头的医生，现在已经死了，消失了。
How many astrologers, after that in great ostentation they had foretold the death of some others, how many philosophers after so many elaborate tracts and volumes concerning either mortality or immortality; how many brave captains and commanders, after the death and slaughter of so many; how many kings and tyrants, after they had with such horror and insolency abused their power upon men's lives, as though themselves had been immortal; how many, that I may so speak, whole cities both men and towns: Helice, Pompeii, Herculaneum, and others innumerable are dead and gone.
有多少占星家在大肆炫耀地预言了其他一些人的死亡之后，有多少哲学家在写了这么多关于死亡或不朽的详尽小册子和卷册之后；在这么多人的死亡和屠杀之后，有多少勇敢的将领和指挥官；有多少国王和暴君在如此恐怖和无礼地滥用权力侵犯人们的生命之后，就好像他们自己是不朽的一样？我可以这么说，有多少整个城市，无论是人口还是城镇：赫利斯、庞贝、赫库兰尼姆和其他无数的城市都死了，消失了。
Run them over also, whom thou thyself, one after another, hast known in thy time to drop away.
把他们也碾过去，你自己在你的时间里已经知道要一个接一个地抛弃他们。
Such and such a one took care of such and such a one's burial, and soon after was buried himself.
某某负责某某的安葬，不久自己也被埋葬了。
So one, so another: and all things in a short time.
如此一，又如此：一切都在短时间内发生。
For herein lieth all indeed, ever to look upon all worldly things, as things for their continuance, that are but for a day: and for their worth, most vile, and contemptible, as for example, What is man?
因为这里确实存在着一切，永远将所有世俗事物视为其持续性的事物，这些事物不过是一天的事物：并且其价值是最卑鄙和可鄙的，例如，人是什么？
That which but the other day when he was conceived was vile snivel; and within few days shall be either an embalmed carcass, or mere ashes.
就在前几天，当他怀上他的时候，他还流着可恶的鼻涕。几天之内，要么是经过防腐处理的尸体，要么只是灰烬。
Thus must thou according to truth and nature, throughly consider how man's life is but for a very moment of time, and so depart meek and contented: even as if a ripe olive falling should praise the ground that bare her, and give thanks to the tree that begat her.
因此，你必须根据真理和自然，彻底考虑人的生命，只是在片刻的时间里，然后温顺而满足地离开：就像成熟的橄榄落下应该赞美孕育她的土地，感谢孕育她的树一样。
XL.
XL。
Thou must be like a promontory of the sea, against which though the waves beat continually, yet it both itself stands, and about it are those swelling waves stilled and quieted.
你一定像大海的一个海岬，虽然海浪不断地拍打它，但它本身却屹立不倒，周围汹涌的海浪也平静下来。
XLI.
XLI。
Oh, wretched I, to whom this mischance is happened!
唉，可怜的我，竟遭遇这样的不幸！
nay, happy I, to whom this thing being happened, I can continue without grief; neither wounded by that which is present, nor in fear of that which is to come.
不，我很高兴，因为这件事发生在我身上，我可以毫无悲伤地继续下去；既不因当前的事情而受伤，也不因对即将发生的事情的恐惧。
For as for this, it might have happened unto any man, but any man having such a thing befallen him, could not have continued without grief.
因为这件事可能发生在任何人身上，但任何一个人遇到这样的事，都无法不悲伤地继续下去。
Why then should that rather be an unhappiness, than this a happiness?
那么为什么这应该是一种不幸而不是一种幸福呢？
But however, canst thou, O man!
但是，你能吗，人类啊！
term that unhappiness, which is no mischance to the nature of man I Canst thou think that a mischance to the nature of man, which is not contrary to the end and will of his nature?
不幸这个词对人的本性来说并不是不幸，你能认为这是对人的本性的不幸吗，它不违背他本性的目的和意志？
What then hast thou learned is the will of man's nature?
那么你学到了什么是人性的意志呢？
Doth that then which hath happened unto thee, hinder thee from being just?
那么，发生在你身上的事情会妨碍你成为正义的人吗？
or magnanimous?
还是大度？
or temperate?
或温带？
or wise?
还是明智的？
or circumspect?
还是谨慎？
or true?
还是真的？
or modest?
还是谦虚？
or free?
还是免费的？
or from anything else of all those things in the present enjoying and possession whereof the nature of man, (as then enjoying all that is proper unto her,) is fully satisfied?
或者从目前所有这些事物中的任何其他事物中，人的本性（当享受所有适合她的事物时）得到了充分的满足？
Now to conclude; upon all occasion of sorrow remember henceforth to make use of this dogma, that whatsoever it is that hath happened unto thee, is in very deed no such thing of itself, as a misfortune; but that to bear it generously, is certainly great happiness.
现在总结一下；从此以后，在所有悲伤的情况下，请记住利用这一教条，即无论发生在你身上的是什么，其本身都不是不幸。但能够慷慨地承受，无疑是莫大的幸福。
XLII.
四十二．
It is but an ordinary coarse one, yet it is a good effectual remedy against the fear of death, for a man to consider in his mind the examples of such, who greedily and covetously (as it were) did for a long time enjoy their lives.
这只是一个普通的粗俗的例子，但对于一个人来说，它是对抗死亡恐惧的一种有效的良方，让一个人在脑海中思考这样的例子，他们贪婪地（可以说）长期享受着他们的生活。
What have they got more, than they whose deaths have been untimely?
与那些英年早逝的人相比，他们得到的还有什么更多呢？
Are not they themselves dead at the last?
他们自己最后不也死了吗？
as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their lifetime having buried many, were at the last buried themselves.
正如卡迪西安特、法比尤斯、朱利安努斯·莱必杜斯或任何其他人，他们一生中埋葬了许多人，但最后也埋葬了自己。
The whole space of any man's life, is but little; and as little as it is, with what troubles, with what manner of dispositions, and in the society of how wretched a body must it be passed!
任何人一生的全部空间都非常小；尽管它是微不足道的，但它必须经历多少麻烦，以什么样的性格，在一个多么可怜的身体的社会中度过！
Let it be therefore unto thee altogether as a matter of indifferency.
因此，让它对你来说完全是一件无关紧要的事情。
For if thou shalt look backward; behold, what an infinite chaos of time doth present itself unto thee; and as infinite a chaos, if thou shalt look forward.
因为如果你向后看；看哪，时间呈现在你面前的是多么无限的混乱啊！如果你向前看的话，就像无限的混乱。
In that which is so infinite, what difference can there be between that which liveth but three days, and that which liveth three ages?
如此无限的事物，只活三天的事物和活三个时代的事物有什么区别呢？
XLIII.
第四十三．
Let thy course ever be the most compendious way.
让你的课程永远成为最简洁的方式。
The most compendious, is that which is according to nature: that is, in all both words and deeds, ever to follow that which is most sound and perfect.
最简明的，是符合自然的：也就是说，在所有的言语和行为中，永远遵循最健全和完美的东西。
For such a resolution will free a man from all trouble, strife, dissembling, and ostentation.
因为这样的决心将使一个人摆脱一切麻烦、冲突、掩饰和炫耀。
THE FIFTH BOOK
第五本书
I.
我。
In the morning when thou findest thyself unwilling to rise, consider with thyself presently, it is to go about a man's work that I am stirred up.
早上，当你发现自己不愿起床时，请立即思考一下，我是因为去做一个人的工作而激动的。
Am I then yet unwilling to go about that, for which I myself was born and brought forth into this world?
难道我还不愿意去做我自己出生并来到这个世界上的事情吗？
Or was I made for this, to lay me down, and make much of myself in a warm bed?
或者我生来就是为了这个目的，让我躺下来，在温暖的床上尽情享受自己？
'O but this is pleasing.' And was it then for this that thou wert born, that thou mightest enjoy pleasure?
“哦，但这很令人高兴。”你出生的目的就是为了享受快乐吗？
Was it not in very truth for this, that thou mightest always be busy and in action?
难道你真的可以永远忙碌、行动吗？
Seest thou not how all things in the world besides, how every tree md plant, how sparrows and ants, spiders and bees: how all in their kind are intent as it were orderly to perform whatsoever (towards the preservation of this orderly universe) naturally doth become and belong unto thin?
你难道没有看到世界上的万物如何，每一棵树和植物，麻雀和蚂蚁，蜘蛛和蜜蜂：它们的同类如何都有意有序地执行任何事情（为了维护这个有序的宇宙）自然而然地变得并属于稀薄吗？
And wilt not thou do that, which belongs unto a man to do?
难道你不愿意做属于男人该做的事吗？
Wilt not thou run to do that, which thy nature doth require?
你不愿意去做你本性所要求的事吗？
'But thou must have some rest.' Yes, thou must.
“但是你必须休息一下。”是的，你必须这样做。
Nature hath of that also, as well as of eating and drinking, allowed thee a certain stint.
大自然也赋予了你这一点，就像饮食一样，允许你有一定的期限。
But thou guest beyond thy stint, and beyond that which would suffice, and in matter of action, there thou comest short of that which thou mayest.
但你的来访超出了你的职责范围，超出了你所能满足的范围，在行动方面，你还没有达到你所能做到的程度。
It must needs be therefore, that thou dost not love thyself, for if thou didst, thou wouldst also love thy nature, and that which thy nature doth propose unto herself as her end.
因此，你必须不爱自己，因为如果你这样做，你也会爱你的本性，以及你的本性所提出的作为她的目的的东西。
Others, as many as take pleasure in their trade and profession, can even pine themselves at their works, and neglect their bodies and their food for it; and doest thou less honour thy nature, than an ordinary mechanic his trade; or a good dancer his art?
另一些人，尽管许多人以自己的行业和职业为乐，甚至会因工作而劳累自己，而忽视了自己的身体和食物。你对自己的本性的尊重还不如一个普通机械师对自己职业的尊重。还是一个优秀的舞者他的艺术？
than a covetous man his silver, and vainglorious man applause?
比贪婪的人的银子和虚荣的人的掌声更好吗？
These to whatsoever they take an affection, can be content to want their meat and sleep, to further that every one which he affects: and shall actions tending to the common good of human society, seem more vile unto thee, or worthy of less respect and intention?
这些人无论对什么有感情，都可以满足于想要他们的食物和睡眠，以进一步促进他所影响的每一个人：而致力于人类社会共同利益的行为，在你看来是否会显得更加卑鄙，或者值得更少的尊重和意图？
II.
二.
How easy a thing is it for a man to put off from him all turbulent adventitious imaginations, and presently to be in perfect rest and tranquillity!
对于一个人来说，摆脱所有动荡的、偶然的想象，并立即获得完全的休息和安宁是多么容易的事情啊！
III.
三．
Think thyself fit and worthy to speak, or to do anything that is according to nature, and let not the reproach, or report of some that may ensue upon it, ever deter thee.
认为自己适合并且值得说话或做任何符合自然的事情，不要让可能随之而来的一些人的责备或报告阻止你。
If it be right and honest to be spoken or done, undervalue not thyself so much, as to be discouraged from it.
如果说的或做的事是正确和诚实的，就不要过分低估自己，以免灰心丧气。
As for them, they have their own rational over-ruling part, and their own proper inclination: which thou must not stand and look about to take notice of, but go on straight, whither both thine own particular, and the common nature do lead thee; and the way of both these, is but one.
至于它们，它们有自己理性的主导部分，有自己适当的倾向：你不能站在那里，四处张望去注意它们，而是径直走下去，你自己的特殊性和共同的本性都会引导你去那里；而这两者的方式，只有一种。
IV.
四．
I continue my course by actions according to nature, until I fall and cease, breathing out my last breath into that air, by which continually breathed in I did live; and falling upon that earth, out of whose gifts and fruits my father gathered his seed, my mother her blood, and my nurse her milk, out of which for so many years I have been provided, both of meat and drink.
我按照自然的行动继续我的旅程，直到我倒下并停下来，将我的最后一口气呼入空气中，通过不断地呼吸我才得以生存。我的父亲从她的礼物和果实中汲取了种子，我的母亲从她的血液中汲取了营养，我的乳母从她的乳汁中汲取了营养，多年来，我从这些礼物和果实中获得了肉和饮料。
And lastly, which beareth me that tread upon it, and beareth with me that so many ways do abuse it, or so freely make use of it, so many ways to so many ends.
最后，它支持我践踏它，并支持我以多种方式滥用它，或如此自由地利用它，以多种方式达到多种目的。
V.
五、
No man can admire thee for thy sharp acute language, such is thy natural disability that way.
没有人会因为你尖锐的语言而钦佩你，这就是你天生的缺陷。
Be it so: yet there be many other good things, for the want of which thou canst not plead the want or natural ability.
无论如何，还有许多其他的好东西，你不能以缺乏或天生的能力为借口来获得这些东西。
Let them be seen in thee, which depend wholly from thee; sincerity, gravity, laboriousness, contempt of pleasures; be not querulous, be Content with little, be kind, be free; avoid all superfluity, all vain prattling; be magnanimous.
让它们在你身上显现出来，它们完全依赖于你；真诚、严肃、辛劳、蔑视享乐；不发牢骚，知足常乐，仁慈，自由；避免一切多余的东西，一切徒劳的闲言碎语；担待。
Doest not thou perceive, how many things there be, which notwithstanding any pretence of natural indisposition and unfitness, thou mightest have performed and exhibited, and yet still thou doest voluntarily continue drooping downwards?
难道你没有意识到，有多少事情，尽管你假装天生体质不佳和不健康，你可能已经表现出来并表现出来，但你仍然自愿继续低下头？
Or wilt thou say that it is through defect of thy natural constitution, that thou art constrained to murmur, to be base and wretched to flatter; now to accuse, and now to please, and pacify thy body: to be vainglorious, to be so giddy-headed., and unsettled in thy thoughts?
或者你会说，正是由于你天生的缺陷，你才不得不发牢骚、卑鄙、卑鄙、卑鄙、阿谀奉承？一会儿指责，一会儿讨好，安抚你的身体：虚荣，如此轻率，思想不安？
nay (witnesses be the Gods) of all these thou mightest have been rid long ago: only, this thou must have been contented with, to have borne the blame of one that is somewhat slow and dull, wherein thou must so exercise thyself, as one who neither doth much take to heart this his natural defect, nor yet pleaseth himself in it.
不，（诸神作证）所有这些你可能早就摆脱了：只是，你必须对此感到满意，因为你承受了一个有点迟钝和迟钝的人的责备，在其中你必须如此锻炼自己，就像一个既不把自己的天生缺陷放在心上，也不以此为乐的人。
VI.
六．
Such there be, who when they have done a good turn to any, are ready to set them on the score for it, and to require retaliation.
有些人，当他们对任何人做了好事时，就准备好让他们为此付出代价，并要求他们进行报复。
Others there be, who though they stand not upon retaliation, to require any, yet they think with themselves nevertheless, that such a one is their debtor, and they know as their word is what they have done.
还有一些人，虽然他们不希望遭到报复，也不会要求任何报复，但他们自己却认为，这样的人是他们的债务人，他们知道他们言出必行。
Others again there be, who when they have done any such thing, do not so much as know what they have done; but are like unto the vine, which beareth her grapes, and when once she hath borne her own proper fruit, is contented and seeks for no further recompense.
还有一些人，当他们做了任何这样的事情时，他们根本不知道自己做了什么；但就像葡萄树一样，结出葡萄，一旦结出自己应有的果实，就心满意足，不再寻求进一步的回报。
As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time.
就像赛跑后的马、狩猎后的猎狗、采蜜后的蜜蜂一样，不要期待掌声和赞扬；同样，一个正确认识自己本性的人，在做了一件好事后，也不会这样做：而是从一件事开始做另一件事，就像葡萄树一旦在适当的季节结了果子，就准备好迎接下一次。
Thou therefore must be one of them, who what they do, barely do it without any further thought, and are in a manner insensible of what they do.
因此，你一定是他们中的一员，无论他们做什么，你都只是不加任何进一步的思考就去做，并且在某种程度上对他们所做的事情没有感觉。
'Nay but,' will some reply perchance, 'this very thing a rational man is bound unto, to understand what it is, that he doeth.' For it is the property, say they, of one that is naturally sociable, to be sensible, that he doth operate sociably: nay, and to desire, that the party him self that is sociably dealt with, should be sensible of it too.
“不，但是，”也许有人会回答，“这正是一个理性的人必须明白的，他所做的事情是什么。”他们说，因为这是天生善于交际、明智的人的属性，他以社交方式行事：不，并且希望，与人交往的一方也应该对此敏感。
I answer, That which thou sayest is true indeed, but the true meaning of that which is said, thou dost not understand.
我回答说，你所说的确实是真的，但是你不明白这句话的真正含义。
And therefore art thou one of those first, whom I mentioned.
因此，你是我首先提到的那些人之一。
For they also are led by a probable appearance of reason.
因为他们也受到可能的理性表象的引导。
But if thou dost desire to understand truly what it is that is said, fear not that thou shalt therefore give over any sociable action.
但如果你确实希望真正理解所说的内容，请不要担心你会因此放弃任何社交行为。
VII.
七．
The form of the Athenians' prayer did run thus: 'O rain, rain, good Jupiter, upon all the grounds and fields that belong to the Athenians.' Either we should not pray at all, or thus absolutely and freely; and not every one for himself in particular alone.
雅典人祈祷的形式确实是这样的：“雨啊，雨啊，善良的朱庇特，降临在属于雅典人的所有土地和田野上。”我们要么根本不祷告，要么绝对、自由地祷告；并不是每个人都只为自己而存在。
VIII.
八．
As we say commonly, The physician hath prescribed unto this man, riding; unto another, cold baths; unto a third, to go barefoot: so it is alike to say, The nature of the universe hath prescribed unto this man sickness, or blindness, or some loss, or damage or some such thing.
正如我们常说的，医生给这个人开了骑马的处方；另一种是洗冷水澡；第三种，赤脚行走：因此，这就像说，宇宙的本质规定了这个人会生病、失明、损失、损坏或诸如此类的事情。
For as there, when we say of a physician, that he hath prescribed anything, our meaning is, that he hath appointed this for that, as subordinate and conducing to health: so here, whatsoever doth happen unto any, is ordained unto him as a thing subordinate unto the fates, and therefore do we say of such things, that they do συμβαίνειν, that is, happen, or fall together; as of square stones, when either in walls, or pyramids in a certain position they fit one another, and agree as it were in an harmony, the masons say, that they do συμβαίνειν; as if thou shouldest say, fall together: so that in the general, though the things be divers that make it, yet the consent or harmony itself is but one.
因为在那里，当我们说一位医生，他开出了任何处方时，我们的意思是，他为此指定了这个，作为从属的并有助于健康：同样，在这里，无论发生在任何人身上的任何事情，对他来说都是从属于命运的事情，因此我们说这些事情是“συμβαίνειν”，即一起发生或一起落下；石匠们说，对于方形石头来说，无论是在墙壁上，还是在金字塔中，当它们处于某个位置时，它们都会相互配合，并且在和谐中一致，它们确实是 συμβαίνειν 的。就好像你应该说，一起落下：因此，一般来说，尽管构成它的事物是多种多样的，但同意或和谐本身却只是一个。
And as the whole world is made up of all the particular bodies of the world, one perfect and complete body, of the same nature that particular bodies; so is the destiny of particular causes and events one general one, of the same nature that particular causes are.
整个世界是由世界上所有特定的物体组成的，一个完美而完整的物体，与特定的物体具有相同的性质；因此，特定原因和事件的命运是一种普遍的命运，与特定原因具有相同的性质。
What I now say, even they that are mere idiots are not ignorant of: for they say commonly τοῦτο ἔφερεν ἀυτῷ, that is, This his destiny hath brought upon him.
我现在所说的话，即使是那些纯粹的白痴也不是不知道的：因为他们通常说τοῦτο ἔφερεν ἀυτῷ，也就是说，这是他的命运给他带来的。
This therefore is by the fates properly and particularly brought upon this, as that unto this in particular is by the physician prescribed.
因此，这是由命运正确地、特别地带来的，因为这特别是由医生规定的。
These therefore let us accept of in like manner, as we do those that are prescribed unto us our physicians.
因此，让我们以同样的方式接受这些，就像我们接受医生给我们开的处方一样。
For them also in themselves shall We find to contain many harsh things, but we nevertheless, in hope of health, and recovery, accept of them.
对于它们本身，我们也会发现它们包含许多严酷的东西，但我们仍然希望健康和康复，接受它们。
Let the fulfilling and accomplishment of those things which the common nature hath determined, be unto thee as thy health.
让共同本性所决定的那些事情的实现和完成，对你来说就像你的健康一样。
Accept then, and be pleased with whatsoever doth happen, though otherwise harsh and un-pleasing, as tending to that end, to the health and welfare of the universe, and to Jove's happiness and prosperity.
然后接受并对所发生的一切感到高兴，尽管在其他方面是严酷和不愉快的，因为它有助于实现这一目标，即宇宙的健康和福祉，以及朱庇特的幸福和繁荣。
For this whatsoever it be, should not have been produced, had it not conduced to the good of the universe.
因为无论它是什么，如果它不有助于宇宙的利益，就不应该被生产。
For neither doth any ordinary particular nature bring anything to pass, that is not to whatsoever is within the sphere of its own proper administration and government agreeable and subordinate.
因为任何普通的特殊性质都不会带来任何事情的发生，除非它本身的适当行政和政府的范围内是令人愉快和从属的。
For these two considerations then thou must be well pleased with anything that doth happen unto thee.
考虑到这两个因素，你一定会对发生在你身上的任何事情感到非常满意。
First, because that for thee properly it was brought to pass, and unto thee it was prescribed; and that from the very beginning by the series and connection of the first causes, it hath ever had a reference unto thee.
首先，因为这对你来说是正确的，对你来说这是规定的；从一开始，通过最初原因的系列和联系，它就一直与你有关。
And secondly, because the good success and perfect welfare, and indeed the very continuance of Him, that is the Administrator of the whole, doth in a manner depend on it.
其次，因为良好的成功和完美的福利，以及整体的行政长官的延续，在某种程度上都取决于它。
For the whole (because whole, therefore entire and perfect) is maimed, and mutilated, if thou shalt cut off anything at all, whereby the coherence, and contiguity as of parts, so of causes, is maintained and preserved.
因为如果你要切断任何东西，那么整体（因为整体，因此是完整和完美的）就会被残害和肢解，而部分的连贯性和连续性以及原因的连贯性和连续性却得以维持和保存。
Of which certain it is, that thou doest (as much as lieth in thee) cut off, and in some sort violently take somewhat away, as often as thou art displeased with anything that happeneth.
可以肯定的是，当你对发生的任何事情感到不满时，你就会（尽可能多地）切断它，并以某种方式猛烈地拿走一些东西。
IX.
九．
Be not discontented, be not disheartened, be not out of hope, if often it succeed not so well with thee punctually and precisely to do all things according to the right dogmata, but being once cast off, return unto them again: and as for those many and more frequent occurrences, either of worldly distractions, or human infirmities, which as a man thou canst not but in some measure be subject unto, be not thou discontented with them; but however, love and affect that only which thou dust return unto: a philosopher's life, and proper occupation after the most exact manner.
不要不满，不要灰心，不要失去希望，如果你经常不能按时、准确地按照正确的教条做所有的事情，但一旦被抛弃，就再次回到它们：至于那些越来越频繁的事件，无论是世俗的干扰，还是人性的弱点，作为一个人，你只能在某种程度上屈服于它们，你不要对它们不满意；然而，你只爱并影响那些你渴望回归的事物：哲学家的生活，以及以最精确的方式从事的适当的职业。
And when thou dust return to thy philosophy, return not unto it as the manner of some is, after play and liberty as it were, to their schoolmasters and pedagogues; but as they that have sore eyes to their sponge and egg: or as another to his cataplasm; or as others to their fomentations: so shalt not thou make it a matter of ostentation at all to obey reason but of ease and comfort.
当你回到你的哲学时，不要像某些人在玩耍和自由之后回到他们的校长和教育家那样。但就像那些对海绵和鸡蛋有眼睛疼痛的人一样：或者像另一个人对他的泥剂一样；或像其他人一样煽动：所以你不应该把服从理性当作炫耀的事情，而应该让自己感到轻松和舒适。
And remember that philosophy requireth nothing of thee, but what thy nature requireth, and wouldest thou thyself desire anything that is not according to nature?
请记住，哲学对你没有任何要求，但你的本性要求什么，你自己会渴望任何不符合本性的东西吗？
for which of these sayest thou; that which is according to nature or against it, is of itself more kind and pleasing?
你所说的是哪一个？顺应自然或违背自然的事物本身就更加仁慈和令人愉悦吗？
Is it not for that respect especially, that pleasure itself is to so many men's hurt and overthrow, most prevalent, because esteemed commonly most kind, and natural?
正是因为这种尊重，快乐本身对许多人来说是最普遍的伤害和推翻，因为普遍被认为是最仁慈和自然的？
But consider well whether magnanimity rather, and true liberty, and true simplicity, and equanimity, and holiness; whether these be not most kind and natural?
但请仔细考虑一下，是否是宽宏大量、真正的自由、真正的简单、平静和圣洁？这些难道不是最亲切和自然的吗？
And prudency itself, what more kind and amiable than it, when thou shalt truly consider with thyself, what it is through all the proper objects of thy rational intellectual faculty currently to go on without any fall or stumble?
当你真正地思考一下，通过你的理性智力能力的所有正确目标，当前如何能够不跌倒或跌倒地继续前进时，谨慎本身，还有什么比它更仁慈和和蔼可亲呢？
As for the things of the world, their true nature is in a manner so involved with obscurity, that unto many philosophers, and those no mean ones, they seemed altogether incomprehensible, and the Stoics themselves, though they judge them not altogether incomprehensible, yet scarce and not without much difficulty, comprehensible, so that all assent of ours is fallible, for who is he that is infallible in his conclusions?
至于世界上的事物，它们的真实本质是如此晦涩难懂，以至于对许多哲学家和那些不卑不亢的人来说，它们似乎完全不可理解，而斯多葛学派本身，虽然他们认为它们并非完全不可理解，但稀缺且并非没有多大困难，可以理解，因此我们的所有同意都是错误的，因为谁是他的结论无误的人呢？
From the nature of things, pass now unto their subjects and matter: how temporary, how vile are they I such as may be in the power and possession of some abominable loose liver, of some common strumpet, of some notorious oppressor and extortioner.
从事物的本质来看，现在讨论它们的主题和问题：它们是多么短暂，多么卑鄙，我可能掌握在某个可恶的放荡肝脏、某个普通妓女、某个臭名昭著的压迫者和勒索者的权力和占有之下。
Pass from thence to the dispositions of them that thou doest ordinarily converse with, how hardly do we bear, even with the most loving and amiable!
再看看你平常与之交谈的人的性格，我们是多么难以忍受，即使是与最可爱、最和蔼可亲的人！
that I may not say, how hard it is for us to bear even with our own selves, in such obscurity, and impurity of things: in such and so continual a flux both of the substances and time; both of the motions themselves, and things moved; what it is that we can fasten upon; either to honour, and respect especially; or seriously, and studiously to seek after; I cannot so much as conceive For indeed they are things contrary.
我可能不会说，在事物如此模糊和不纯的情况下，在物质和时间如此持续的变化中，即使是我们自己，也是多么难以忍受；运动本身和物体都在移动；我们可以依靠什么？要么特别尊敬，要么特别尊重；或认真、刻苦地追求；我根本无法想象，因为它们确实是相反的东西。
X.
X.
Thou must comfort thyself in the expectation of thy natural dissolution, and in the meantime not grieve at the delay; but rest contented in those two things.
你必须在自然消散的预期中安慰自己，同时不要为延迟而悲伤；但满足于这两件事。
First, that nothing shall happen unto thee, which is not according to the nature of the universe.
首先，任何不符合宇宙本质的事情都不会发生在你身上。
Secondly, that it is in thy power, to do nothing against thine own proper God, and inward spirit.
其次，你有能力不做任何违背你自己的上帝和内在精神的事情。
For it is not in any man's power to constrain thee to transgress against him.
因为任何人都没有能力强迫你违背他。
XI.
十一.
What is the use that now at this present I make of my soul?
此刻我的灵魂有何用处？
Thus from time to time and upon all occasions thou must put this question to thyself; what is now that part of mine which they call the rational mistress part, employed about?
因此，无论何时何地，你都必须向自己提出这个问题。现在，我的那部分被他们称为理性情妇的部分在做什么呢？
Whose soul do I now properly possess?
我现在究竟拥有谁的灵魂？
a child's?
一个孩子的？
or a youth's?
还是青年的？
a woman's?
女人的？
or a tyrant's?
还是暴君的？
some brute, or some wild beast's soul?
一些野兽，还是一些野兽的灵魂？
XII.
十二．
What those things are in themselves, which by the greatest part are esteemed good, thou mayest gather even from this.
这些在很大程度上被认为是好的事物本身是什么，你甚至可以从中得知。
For if a man shall hear things mentioned as good, which are really good indeed, such as are prudence, temperance, justice, fortitude, after so much heard and conceived, he cannot endure to hear of any more, for the word good is properly spoken of them.
因为，如果一个人听到被称为良善的事物，这些事物确实是良善的，例如审慎、节制、正义、坚韧，那么，在听了这么多、构思了这么多之后，他就无法忍受再听到更多了，因为“良善”这个词是正确地谈论它们的。
But as for those which by the vulgar are esteemed good, if he shall hear them mentioned as good, he doth hearken for more.
但对于那些被俗人视为良善的事物，如果他听到有人说它们是良善的，他就会倾听更多。
He is well contented to hear, that what is spoken by the comedian, is but familiarly and popularly spoken, so that even the vulgar apprehend the difference.
他很高兴听到喜剧演员所说的只是人们熟悉的、通俗的说法，因此即使是粗俗的人也能理解其中的区别。
For why is it else, that this offends not and needs not to be excused, when virtues are styled good: but that which is spoken in commendation of wealth, pleasure, or honour, we entertain it only as merrily and pleasantly spoken?
因为，为什么当美德被称为良好的时候，这并不冒犯，也不需要被原谅：但是当我们在赞扬财富、快乐或荣誉时所说的话，我们只是以愉快和愉快的方式来对待它呢？
Proceed therefore, and inquire further, whether it may not be that those things also which being mentioned upon the stage were merrily, and with great applause of the multitude, scoffed at with this jest, that they that possessed them had not in all the world of their own, (such was their affluence and plenty) so much as a place where to avoid their excrements.
因此，请进一步询问，台上提到的那些东西是否也可能是令人愉快的，并在群众的热烈掌声中被这个笑话嘲笑，拥有这些东西的人在他们自己的整个世界中都没有一个地方可以避免他们的排泄物（这就是他们的富裕和富裕）。
Whether, I say, those ought not also in very deed to be much respected, and esteemed of, as the only things that are truly good.
我想说的是，这些是否实际上也不应该受到极大的尊重和尊重，因为它们是唯一真正好的东西。
XIII.
十三．
All that I consist of, is either form or matter.
我所包含的一切，要么是形式，要么是物质。
No corruption can reduce either of these unto nothing: for neither did I of nothing become a subsistent creature.
任何腐败都不能将它们中的任何一个化为虚无：因为我也没有从虚无中变成一个存在的生物。
Every part of mine then will by mutation be disposed into a certain part of the whole world, and that in time into another part; and so _in infinitum;_ by which kind of mutation, I also became what I am, and so did they that begot me, and they before them, and so upwards _in infinitum_.
然后，我的每一部分都将通过突变而被置于整个世界的某个部分，并随着时间的推移而进入另一个部分；所以_in infinitum;_通过这种突变，我也变成了现在的我，而那些生下我的人，以及他们之前的他们也变成了现在的我，如此往上_in infinitum_。
For so we may be allowed to speak, though the age and government of the world, be to some certain periods of time limited, and confined.
因此，我们可以被允许说话，尽管世界的时代和政府在某些特定的时间段内受到限制和限制。
XIV.
十四。
Reason, and rational power, are faculties which content themselves with themselves, and their own proper operations.
理性和理性力量是满足于自身及其适当运作的能力。
And as for their first inclination and motion, that they take from themselves.
至于他们的第一个倾向和动作，那是他们从自己那里获得的。
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 κατορθώσεις, to intimate the directness of the way, by which they are achieved.
但他们的进步是正确的，最终目的和目标就在他们的道路上，并且就在他们面前：也就是说，这是可行的和可能的，无论它是他们最初向自己提出的，还是不是。因此，此类行为也被称为 κατορθώσεις，以暗示实现这些行为的方式的直接性。
Nothing must be thought to belong to a man, which doth not belong unto him as he is a man.
凡是不属于人的东西，都不能被认为是属于人的。
These, the event of purposes, are not things required in a man.
这些，作为目的的事件，不是一个人所需要的东西。
The nature of man doth not profess any such things.
人的本性不承认任何这样的事情。
The final ends and consummations of actions are nothing at all to a man's nature.
行为的最终目的和完成对于人的本性来说根本无关紧要。
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.
因此，一个人的目的，或者实现这一目的的“至善”，不能在于有目的和意图的行动的完成。
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.
再者，对于这些外在的世俗事物，如果它们中的任何一个确实属于人，那么它就不会属于人，谴责它们并与它们对立。
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.
没有它们也能活下去的人也不值得赞扬。或者他是好人，（如果这些确实是好的话）他自愿剥夺了自己其中任何一个。
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.
但我们相反地看到，一个人越是远离那些由外在的浮夸和伟大所构成的东西，或者任何其他类似的东西，他就越会远离这些东西。或者说，他越能忍受这些损失，他的地位就越高。
XV.
十五。
Such as thy thoughts and ordinary cogitations are, such will thy mind be in time.
你的思想和平常的思考是怎样的，到时候你的头脑就会怎样。
For the soul doth as it were receive its tincture from the fancies, and imaginations.
因为灵魂可以说是从幻想和想象中获得酊剂的。
Dye it therefore and thoroughly soak it with the assiduity of these cogitations.
因此，用这些思考的勤奋将其染色并彻底浸泡。
As for example.
举例来说。
Wheresoever thou mayest live, there it is in thy power to live well and happy.
无论你住在哪里，你都有能力过上美好而幸福的生活。
But thou mayest live at the Court, there then also mayest thou live well and happy.
但你可以住在法庭里，那么你也可以在那里生活得幸福快乐。
Again, that which everything is made for, he is also made unto that, and cannot but naturally incline unto it.
再说一遍，一切事物都是为之而造的，他也是为之而造的，并且不能不自然地倾向于它。
That which anything doth naturally incline unto, therein is his end.
任何事物自然趋向的事物，就是它的结局。
Wherein the end of everything doth consist, therein also doth his good and benefit consist.
一切事物的目的都存在于此，他的利益和利益也存在于此。
Society therefore is the proper good of a rational creature.
因此，社会是理性生物的正当利益。
For that we are made for society, it hath long since been demonstrated.
因为我们是为社会而生的，这一点早已得到证明。
Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better?
或者任何人都可以对这个问题提出任何疑问，即任何自然更差和低等的事物通常都从属于更好的事物吗？
and that those things that are best, are made one for another?
那些最好的东西是互相创造的吗？
And those things that have souls, are better than those that have none?
而有灵魂的东西，就比没有灵魂的东西好吗？
and of those that have, those best that have rational souls?
在那些拥有理性灵魂的人中，那些最好的人呢？
XVI.
十六．
To desire things impossible is the part of a mad man.
渴望不可能的事情是疯子的本性。
But it is a thing impossible, that wicked man should not commit some such things.
但这是不可能的事，恶人不应该做出这样的事。
Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happen.
任何人身上都不会发生任何在正常的自然过程中对他来说自然不会发生的事情。
Again, the same things happen unto others also.
同样的事情也发生在其他人身上。
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?
确实，如果一个人对自己发生了这样的事情一无所知，或者一个野心勃勃地希望因自己的宽宏大度而受到赞扬的人能够保持耐心，并且不感到悲伤：那么，无论是无知，还是虚荣地希望取悦和受到赞扬，都会比真正的谨慎更有力量和更有效，这不是一件令人悲伤的事情吗？
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.
至于事物本身，它们无法触及灵魂，也无法接近它：它们本身也无法以任何方式影响它或移动它。
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.
因为只有她自己才能影响和感动自己，并且按照她自己所保证的教条和意见；那些作为附属品与她共存的东西也是如此。
XVII.
十七．
After one consideration, man is nearest unto us; as we are bound to do them good, and to bear with them.
经过一番思考，人离我们最近。因为我们有义务为他们做好事，并忍受他们。
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.
但是，正如他可能反对我们任何真正正确的行为一样，人对我来说只是一个无关紧要的东西：就像太阳、风或某些野兽一样。
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.
其中一些可能会妨碍我的某些操作；然而，就我的思想和决心本身而言，由于通常恒定的例外（或与之相关的保留）和对象的准备转换，因此不会有任何让步或障碍；从可能不存在的事物到可能存在的事物，在执行其倾向时，它会视情况而观察。
For by these the mind doth turn and convert any impediment whatsoever, to be her aim and purpose.
因为通过这些，心灵可以转变并转变任何障碍，使其成为她的目标和目的。
So that what before was the impediment, is now the principal object of her working; and that which before was in her way, is now her readiest way.
因此，以前的障碍现在成了她工作的主要目标。以前阻碍她的事情，现在是她最容易做的事情。
XVIII.
十八。
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.
尊崇世界上最首要、最强大的东西，那就是它利用万物、主宰万物。
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.
你自己也是如此；尊重最重要、最有力的事物；并且与我们现在所说的属于一种类型和性质。
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.
因为正是在你之内，所有其他事物都为自己所用，并且你的生活也由他来管理。
XIX.
十九。
That which doth not hurt the city itself; cannot hurt any citizen.
不伤害城市本身的东西；不能伤害任何公民。
This rule thou must remember to apply and make use of upon every conceit and apprehension of wrong.
你必须记住在每一个自负和对错误的担忧中应用和利用这条规则。
If the whole city be not hurt by this, neither am I certainly.
如果整个城市没有因此受到伤害，我当然也不会受到伤害。
And if the whole be not, why should I make it my private grievance?
如果事情并非如此，我为什么要把它当作我的私人恩怨呢？
consider rather what it is wherein he is overseen that is thought to have done the wrong.
而是考虑一下他被认为做错了什么而受到监督。
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.
再次，经常思考所有存在的事物以及世界上所做的所有事情是多么迅速地被带走，并且被传送到视线之外：因为我们看到的物质本身，如洪水，都处于不断的流动之中；而物质本身，我们所看到的，就像洪水一样，都处于不断的流动之中；而物质本身，我们所看到的，都在不断变化。以及永久变化中的所有行动；原因本身可能会发生千百种变化，但几乎没有任何东西可以说是现在已经确定和不变的。
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.
接下来，以及随之而来的，考虑已经过去的时间的无限性，以及即将到来的时间的巨大浩瀚，其中所有的事物都将被解决和消灭。
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?
难道你不是一个大傻瓜吗？为了这些事情，要么骄傲自满，要么忧心忡忡，要么在心里为一件会困扰你很长时间的事情发出这样的呻吟？
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!
想想整个宇宙，你只是其中的一小部分；想想整个世界的时代，其中只有一个短暂而短暂的部分分配给你；想想所有的命运和宿命，其中有多少是属于你的部分和分享！
Again: another doth trespass against me.
再说一次：另一个人侵犯了我。
Let him look to that.
让他看看吧。
He is master of his own disposition, and of his own operation.
他是自己性格的主人，也是自己行动的主人。
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.
就我而言，我同时拥有共同本性要求我拥有的一切：而我自己的本性要求我做的事情，我都会做。
XX.
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.
不要让你灵魂的主要指挥部分因任何肉体的痛苦或快乐而受到任何变化，也不要让它与这些混合在一起，而是让它限制自己，并将这些情感限制在它们自己适当的部分和成员内。
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.
但是，如果在任何时候它们确实反映并反弹到心灵和理解力上（就像它必须需要一个统一而紧凑的身体一样；）那么你就不能去抗拒感觉和感觉，这是自然的。
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.
然而，不要让你对这种自然感觉和感觉的理解，无论对我们的肉体是愉快还是痛苦，对我们来说都毫无意义，添加好或坏的看法，一切都很好。
XXI.
二十一．
To live with the Gods.
与众神同住。
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.
他与诸神同住，诸神始终为他们提供灵魂的景象，对所提供或分配给她的一切感到满足和高兴；并做任何令圣灵喜悦的事情，朱庇特（作为他自己的一部分）任命他为每个人的监督者和统治者。
XXII.
第二十二．
Be not angry neither with him whose breath, neither with him whose arm holes, are offensive.
不要对他的呼吸、手臂上的孔有冒犯性的人生气。
What can he do?
他能做什么？
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.
这是他自然的呼吸，这是他的臂孔。由此，必然产生这样的效果和气味。
'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.
“哦，但是这个人（你说）对他有理解力，并且他自己可能知道，他站在附近，除了冒犯之外别无选择。”而且你（上帝保佑你！）也有理解力。
Let thy reasonable faculty, work upon his reasonable faculty; show him his fault, admonish him.
让你的理性能力作用于他的理性能力；向他指出他的错误，警告他。
If he hearken unto thee, thou hast cured him, and there will be no more occasion of anger.
如果他听从你的话，你就治愈了他，就不会再有愤怒的事了。
XXIII.
第二十三．
'Where there shall neither roarer be, nor harlot.' Why so?
“那里既没有咆哮者，也没有娼妓。”为什么会这样呢？
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.
正如你打算生活的那样，当你把自己隐退到某个这样的地方时，那里既没有咆哮者也没有妓女：所以你可以在这里。
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.
如果他们不容忍你，那么你可以放弃你的生命而不是你的职业，但作为一个不认为自己受到委屈的人。
Only as one would say, Here is a smoke; I will out of it.
就像人们会说的那样，这里有一根烟；我会摆脱它。
And what a great matter is this!
这是何等大的事啊！
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.
现在，除非有这样的事情迫使我离开，否则我将继续自由；任何人都不得阻止我做我想做的事，我的意志将永远受到理性和善于交际的生物的固有本性的约束和指导。
XXIV.
第二十四。
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, for the best, and hath allied and knit together those which are best, as it were in an harmony.
统治宇宙的理性本质是为了共同体和社会；因此，它既把最坏的事情变成了最好的事情，又把最好的事情联合起来，团结在一起，仿佛处于一种和谐之中。
Seest thou not how it hath sub-ordinated, and co-ordinated?
你没有看到它是如何服从和协调的吗？
and how it hath distributed unto everything according to its worth?
它是如何根据其价值分配给一切事物的？
and those which have the pre-eminency and superiority above all, hath it united together, into a mutual consent and agreement.
那些拥有至高无上和优越地位的人已经团结在一起，达成了相互同意和协议。
XXV.
二十五．
How hast thou carried thyself hitherto towards the Gods?
迄今为止，你对众神的态度如何？
towards thy parents?
对你的父母？
towards thy brethren?
对你的弟兄们？
towards thy wife?
对你的妻子？
towards thy children?
对你的孩子？
towards thy masters?
向你的主人？
thy foster-fathers?
你的养父？
thy friends?
你的朋友们？
thy domestics?
你的家务？
thy servants?
你的仆人？
Is it so with thee, that hitherto thou hast neither by word or deed wronged any of them?
你是否也是这样，迄今为止你没有在言语或行为上伤害过他们中的任何一个人？
Remember withal through how many things thou hast already passed, and how many thou hast been able to endure; so that now the legend of thy life is full, and thy charge is accomplished.
记住你已经经历了多少事情，你能够忍受多少事情；至此，你一生的传奇已经圆满，你的使命也已经完成。
Again, how many truly good things have certainly by thee been discerned?
再说了，你到底见识到了多少真正的好东西呢？
how many pleasures, how many pains hast thou passed over with contempt?
你轻蔑地忽略了多少快乐，多少痛苦？
how many things eternally glorious hast thou despised?
你藐视了多少永恒荣耀的事物？
towards how many perverse unreasonable men hast thou carried thyself kindly, and discreetly?
你曾对多少任性、不讲理的人表现出仁慈、谨慎的态度？
XXVI.
二十六．
Why should imprudent unlearned souls trouble that which is both learned, and prudent?
为什么那些轻率无学的灵魂会去打扰那些既博学又谨慎的人呢？
And which is that that is so?
到底是哪一个呢？
she that understandeth the beginning and the end, and hath the true knowledge of that rational essence, that passeth through all things subsisting, and through all ages being ever the same, disposing and dispensing as it were this universe by certain periods of time.
她理解开始和结束，并拥有理性本质的真正知识，这种本质贯穿所有存在的事物，贯穿所有时代，始终如一，在某些时间段内布置和分配这个宇宙。
XXVII.
二十七．
Within a very little while, thou wilt be either ashes, or a sceletum; and a name perchance; and perchance, not so much as a name.
过不了多久，你要么化为灰烬，要么化为灰烬；或许还有一个名字；或许，与其说是一个名字。
And what is that but an empty sound, and a rebounding echo?
那除了空洞的声音和反弹的回声之外又是什么？
Those things which in this life are dearest unto us, and of most account, they are in themselves but vain, putrid, contemptible.
那些在今生对我们来说最珍贵、最重要的东西，它们本身却是虚荣的、腐败的、可鄙的。
The most weighty and serious, if rightly esteemed, but as puppies, biting one another: or untoward children, now laughing and then crying.
最重要和最严肃的，如果受到正确的尊重，但就像小狗一样，互相撕咬：或者是不怀好意的孩子，时而笑，时而哭。
As for faith, and modesty, and justice, and truth, they long since, as one of the poets hath it, have abandoned this spacious earth, and retired themselves unto heaven.
至于信仰、谦虚、正义、真理，正如一位诗人所言，他们早已抛弃了这片广阔的大地，隐居到了天堂。
What is it then that doth keep thee here, if things sensible be so mutable and unsettled?
如果明智的事情如此多变和不稳定，那么是什么让你留在这里呢？
and the senses so obscure, and so fallible?
感官如此模糊、如此容易出错？
and our souls nothing but an exhalation of blood?
而我们的灵魂除了呼出的血液之外什么也没有？
and to be in credit among such, be but vanity?
在这样的人中获得信誉难道只是虚荣吗？
What is it that thou dost stay for?
你留下来是为了什么？
an extinction, or a translation; either of them with a propitious and contented mind.
灭绝，或翻译；他们中的任何一个人都怀着吉祥和满足的心态。
But still that time come, what will content thee?
但那一刻还是到来了，你还能满足什么？
what else, but to worship and praise the Gods; and to do good unto men.
除了敬拜和赞美诸神之外，还能做什么？并为人行善。
To bear with them, and to forbear to do them any wrong.
容忍他们，不做任何错事。
And for all external things belonging either to this thy wretched body, or life, to remember that they are neither thine, nor in thy power.
对于所有属于你可怜的身体或生命的外在事物，要记住它们既不属于你，也不在你的权力之下。
XXVIII.
二十八．
Thou mayest always speed, if thou wilt but make choice of the right way; if in the course both of thine opinions and actions, thou wilt observe a true method.
只要你愿意选择正确的道路，你就可以永远加快速度；如果在你的观点和行动过程中，你都会遵守正确的方法。
These two things be common to the souls, as of God, so of men, and of every reasonable creature, first that in their own proper work they cannot be hindered by anything: and secondly, that their happiness doth consist in a disposition to, and in the practice of righteousness; and that in these their desire is terminated.
对于上帝、人类以及每一个有理性的受造物来说，这两件事对于灵魂来说都是共同的：首先，他们在自己正确的工作中不受任何事物的阻碍；其次，他们的幸福在于正义的倾向和实践；其次，他们的幸福在于正义的倾向和实践。他们的愿望就这样终止了。
XXIX.
二十九。
If this neither be my wicked act, nor an act anyways depending from any wickedness of mine, and that by it the public is not hurt; what doth it concern me?
如果这既不是我的邪恶行为，也不是我的任何邪恶行为，并且公众不会因此受到伤害；这与我有何关系？
And wherein can the public be hurt?
公众会在哪些方面受到伤害？
For thou must not altogether be carried by conceit and common opinion: as for help thou must afford that unto them after thy best ability, and as occasion shall require, though they sustain damage, but in these middle or worldly things; but however do not thou conceive that they are truly hurt thereby: for that is not right.
因为你不能完全被自负和普遍意见所左右：至于帮助，你必须尽你最大的能力，并在必要时向他们提供帮助，尽管他们遭受损害，但在这些中间或世俗的事情上；但你不要认为他们因此受到了真正的伤害：因为这是不对的。
But as that old foster-father in the comedy, being now to take his leave doth with a great deal of ceremony, require his foster-child's rhombus, or rattle-top, remembering nevertheless that it is but a rhombus; so here also do thou likewise.
但是，正如喜剧中的那位年长的养父，现在要告别时，需要进行大量的仪式，需要他的养子的菱形，或者响尾蛇，尽管如此，请记住，它只是一个菱形;所以你在这里也这样做。
For indeed what is all this pleading and public bawling for at the courts?
事实上，法庭上的所有这些恳求和公开的哭诉到底是为了什么？
O man, hast thou forgotten what those things are!
噢，伙计，你忘了那些东西是什么了吗！
yea but they are things that others much care for, and highly esteem of.
是的，但它们是其他人非常关心和高度尊重的东西。
Wilt thou therefore be a fool too?
那么你也会成为一个傻瓜吗？
Once I was; let that suffice.
曾经我是；这就足够了。
XXX.
XXX。
Let death surprise me when it will, and where it will, I may be εὔμοιρος, or a happy man, nevertheless.
不管怎样，让死亡给我带来惊喜，不管它在哪里，我都可能是 εὔμοιρος，或者是一个快乐的人。
For he is a happy man, who in his lifetime dealeth unto himself a happy lot and portion.
因为他是一个幸福的人，在一生中为自己分配了幸福的命运和份额。
A happy lot and portion is, good inclinations of the soul, good desires, good actions.
幸福的命运和福分就是灵魂的良好倾向、良好的愿望、良好的行为。
THE SIXTH BOOK
第六本书
I.
我。
The matter itself, of which the universe doth consist, is of itself very tractable and pliable.
构成宇宙的物质本身是非常容易处理和柔韧的。
That rational essence that doth govern it, hath in itself no cause to do evil.
支配它的理性本质本身没有理由作恶。
It hath no evil in itself; neither can it do anything that is evil: neither can anything be hurt by it.
它本身并无邪恶；它也不能做任何邪恶的事情：它也不能伤害任何东西。
And all things are done and determined according to its will and prescript.
而一切事情都是按照它的意志和规定去做和决定的。
II.
二.
Be it all one unto thee, whether half frozen or well warm; whether only slumbering, or after a full sleep; whether discommended or commended thou do thy duty: or whether dying or doing somewhat else; for that also 'to die,' must among the rest be reckoned as one of the duties and actions of our lives.
无论是半冻的还是热的，一切都对你来说是一体的；无论是只是在睡觉，还是在充分睡眠之后；无论是受到批评还是受到赞扬，你都会尽自己的职责；无论是临终还是在做其他事情；因为“死亡”也必须被视为我们生命中的责任和行动之一。
III.
三．
Look in, let not either the proper quality, or the true worth of anything pass thee, before thou hast fully apprehended it.
仔细观察，在你完全理解任何事物之前，不要让其适当的品质或真正的价值从你身边溜走。
IV.
四．
All substances come soon to their change, and either they shall be resolved by way of exhalation (if so be that all things shall be reunited into one substance), or as others maintain, they shall be scattered and dispersed.
一切物质很快就会发生变化，它们要么通过呼气而化解（如果一切都归为一物质的话），要么像其他人所主张的那样，它们将被分散和消散。
As for that Rational Essence by which all things are governed, as it best understandeth itself, both its own disposition, and what it doth, and what matter it hath to do with and accordingly doth all things; so we that do not, no wonder, if we wonder at many things, the reasons whereof we cannot comprehend.
至于支配万事万物的理性本质，正如它对自身的最佳理解一样，它既包括它自己的倾向，也包括它所做的事情，以及它与什么事物有关并相应地影响万事万物；因此，如果我们对许多事情感到好奇，而我们却无法理解其原因，那也就不足为奇了。
V.
五、
The best kind of revenge is, not to become like unto them.
最好的报复就是，不要变得像他们一样。
VI.
六．
Let this be thy only joy, and thy only comfort, from one sociable kind action without intermission to pass unto another, God being ever in thy mind.
让这成为你唯一的快乐和唯一的安慰，从一种友善的社交行为不间断地传递到另一种行为，上帝永远在你的心中。
VII.
七．
The rational commanding part, as it alone can stir up and turn itself; so it maketh both itself to be, and everything that happeneth, to appear unto itself, as it will itself.
理性的指挥部分，因为只有它才能激发和扭转自己；因此，它使自身和所发生的一切都按照它自己的意愿显现出来。
VIII.
八．
According to the nature of the universe all things particular are determined, not according to any other nature, either about compassing and containing; or within, dispersed and contained; or without, depending.
所有特殊事物都是根据宇宙的性质来决定的，而不是根据任何其他性质，无论是围绕还是包含；或在其中、分散和包含；或没有，取决于。
Either this universe is a mere confused mass, and an intricate context of things, which shall in time be scattered and dispersed again: or it is an union consisting of order, and administered by Providence.
这个宇宙要么只是一团混乱的物质，是一个错综复杂的事物背景，随着时间的推移，它们将再次分散；要么它是一个由秩序组成的联盟，并由上帝管理。
If the first, why should I desire to continue any longer in this fortuit confusion and commixtion?
如果是第一个，我为什么还要继续在这种偶然的混乱和混合中继续下去呢？
or why should I take care for anything else, but that as soon as may be I may be earth again?
或者说，除了尽快回到地球之外，我为什么要关心其他事情呢？
And why should I trouble myself any more whilst I seek to please the Gods?
当我寻求取悦诸神时，为什么还要再麻烦自己呢？
Whatsoever I do, dispersion is my end, and will come upon me whether I will or no. But if the latter be, then am not I religious in vain; then will I be quiet and patient, and put my trust in Him, who is the Governor of all.
无论我做什么，分散就是我的结局，无论我愿意与否，它都会降临到我身上。但如果是后者，那么我的宗教信仰岂不是徒然吗？然后我就会安静而耐心，并信赖他，他是所有人的统治者。
IX.
九．
Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs.
每当当前发生的一些困难事件迫使你陷入某种困扰和烦恼时，请尽快回归自我，并且不要偏离你需要的时间。
For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.
因为，如果你不断地这样做，你下次就能更好地履行你的职责，并保持和谐。一旦出去，很快就可以求助并重新开始。
X.
X.
If it were that thou hadst at one time both a stepmother, and a natural mother living, thou wouldst honour and respect her also; nevertheless to thine own natural mother would thy refuge, and recourse be continually.
如果你同时有一位继母和一位亲生母亲，你也会尊敬她。然而，你的亲生母亲将成为你的避难所，并不断地求助。
So let the court and thy philosophy be unto thee.
因此，让法庭和你的哲学为你服务。
Have recourse unto it often, and comfort thyself in her, by whom it is that those other things are made tolerable unto thee, and thou also in those things not intolerable unto others.
经常求助于它，并在她身上安慰自己，正是因为她，那些其他的事情才对你来说是可以忍受的，而你在那些对其他人而言并非不可忍受的事情上也是如此。
XI.
十一.
How marvellous useful it is for a man to represent unto himself meats, and all such things that are for the mouth, under a right apprehension and imagination!
对于一个人来说，在正确的理解和想象下，为自己呈现肉类以及所有此类供口用的东西是多么奇妙的有用啊！
as for example: This is the carcass of a fish; this of a bird; and this of a hog.
例如：这是一条鱼的尸体；这是一只鸟的；这是一头猪。
And again more generally; This phalernum, this excellent highly commended wine, is but the bare juice of an ordinary grape.
更一般地说；这种法勒努，这种备受推崇的优质葡萄酒，只不过是普通葡萄的裸汁。
This purple robe, but sheep's hairs, dyed with the blood of a shellfish.
这件紫袍，乃是羊毛，用贝类的血染成的。
So for coitus, it is but the attrition of an ordinary base entrail, and the excretion of a little vile snivel, with a certain kind of convulsion: according to Hippocrates his opinion.
因此，对于性交来说，这只不过是普通内脏的磨损，以及一点可恶的鼻涕的排泄，伴随着某种抽搐：根据希波克拉底的观点。
How excellent useful are these lively fancies and representations of things, thus penetrating and passing through the objects, to make their true nature known and apparent!
这些生动的想象和对事物的表现是多么有用，从而穿透和穿过物体，使它们的真实本质为人所知和明显！
This must thou use all thy life long, and upon all occasions: and then especially, when matters are apprehended as of great worth and respect, thy art and care must be to uncover them, and to behold their vileness, and to take away from them all those serious circumstances and expressions, under which they made so grave a show.
你必须在你的一生中，在任何场合都运用这一点：尤其是，当事情被认为具有重大价值和尊重时，你的艺术和关怀必须是揭露它们，看到它们的卑鄙，并消除它们所有那些严重的情况和表情，而它们是在这些情况和表情下表现得如此严重的。
For outward pomp and appearance is a great juggler; and then especially art thou most in danger to be beguiled by it, when (to a man's thinking) thou most seemest to be employed about matters of moment.
因为外表的浮夸和外表是一个伟大的杂技演员；当你（在一个人看来）你最专注于当下的事情时，你就最有被它欺骗的危险。
XII.
十二．
See what Crates pronounceth concerning Xenocrates himself.
看看克拉特斯对色诺克拉底本人的言论。
XIII.
十三．
Those things which the common sort of people do admire, are most of them such things as are very general, and may be comprehended under things merely natural, or naturally affected and qualified: as stones, wood, figs, vines, olives.
那些普通人确实欣赏的东西，大多数都是非常普遍的东西，可以被理解为纯粹自然的东西，或者自然影响和限定的东西：如石头、木头、无花果、葡萄树、橄榄。
Those that be admired by them that are more moderate and restrained, are comprehended under things animated: as flocks and herds.
他们所钦佩的那些比较温和和克制的人，被理解为有活力的事物：如羊群和牛群。
Those that are yet more gentle and curious, their admiration is commonly confined to reasonable creatures only; not in general as they are reasonable, but as they are capable of art, or of some craft and subtile invention: or perchance barely to reasonable creatures; as they that delight in the possession of many slaves.
那些更加温和和好奇的人，他们的钦佩通常仅限于理性的生物。不是一般来说，因为它们是合理的，而是因为它们具有艺术能力，或者某些工艺和微妙的发明能力：或者也许几乎不适合合理的生物；就像那些喜欢拥有许多奴隶的人一样。
But he that honours a reasonable soul in general, as it is reasonable and naturally sociable, doth little regard anything else: and above all things is careful to preserve his own, in the continual habit and exercise both of reason and sociableness: and thereby doth co-operate with him, of whose nature he doth also participate; God.
但是，尊重一般理性灵魂的人，因为它是理性的，天生善于交际，很少考虑其他任何事情：最重要的是，在不断习惯和运用理性和社交性的过程中，小心翼翼地保护自己的灵魂：从而与他合作，他也参与了他的本性；上帝。
XIV.
十四。
Some things hasten to be, and others to be no more.
有些事情很快就会发生，而另一些事情则很快就会消失。
And even whatsoever now is, some part thereof hath already perished.
即使现在是什么，其中的一部分也已经消失了。
Perpetual fluxes and alterations renew the world, as the perpetual course of time doth make the age of the world (of itself infinite) to appear always fresh and new.
永恒的变化和变化使世界焕然一新，因为时间的永恒进程确实使世界的年龄（本身是无限的）显得总是新鲜的。
In such a flux and course of all things, what of these things that hasten so fast away should any man regard, since among all there is not any that a man may fasten and fix upon?
在万物如此流动和发展的过程中，人们应该注意那些如此迅速消失的事物，因为在所有事物中没有任何东西可以被人紧紧抓住和固定？
as if a man would settle his affection upon some ordinary sparrow living by him, who is no sooner seen, than out of sight.
就好像一个人会把自己的感情寄托在生活在他身边的一只普通麻雀身上，而这只麻雀一出现，就消失了。
For we must not think otherwise of our lives, than as a mere exhalation of blood, or of an ordinary respiration of air.
因为我们不能把我们的生命视为仅仅是血液的呼出，或普通的空气呼吸。
For what in our common apprehension is, to breathe in the air and to breathe it out again, which we do daily: so much is it and no more, at once to breathe out all thy respirative faculty into that common air from whence but lately (as being but from yesterday, and to-day), thou didst first breathe it in, and with it, life.
因为我们通常的理解是，吸入空气并再次呼出，这是我们每天所做的：立即将你所有的呼吸能力呼入普通空气中，仅此而已，从那里，但最近（就像只是从昨天和今天），你首先吸入了它，并随之吸入了生命。
XV.
十五。
Not vegetative spiration, it is not surely (which plants have) that in this life should be so dear unto us; nor sensitive respiration, the proper life of beasts, both tame and wild; nor this our imaginative faculty; nor that we are subject to be led and carried up and down by the strength of our sensual appetites; or that we can gather, and live together; or that we can feed: for that in effect is no better, than that we can void the excrements of our food.
不是植物性的呼吸作用，也不一定（植物有）在今生对我们如此珍贵；也没有灵敏的呼吸，无论是驯养的还是野生的野兽的正常生活；这也不是我们的想象力；也不是说我们会被我们的肉欲的力量所左右。或者我们可以聚集在一起生活；或者我们可以进食：因为这实际上并不比我们可以排出食物中的排泄物更好。
What is it then that should be dear unto us?
那么什么才是我们应该珍惜的呢？
to hear a clattering noise?
听到咔哒声？
if not that, then neither to be applauded by the tongues of men.
如果不是这样，那么也不会受到人们的称赞。
For the praises of many tongues, is in effect no better than the clattering of so many tongues.
许多人的赞美，实际上并不比许多人的喋喋不休更好。
If then neither applause, what is there remaining that should be dear unto thee?
如果没有掌声，那还有什么值得你珍惜的呢？
This I think: that in all thy motions and actions thou be moved, and restrained according to thine own true natural constitution and Construction only.
我认为：在你所有的动作和行动中，你只根据你自己真正的自然构成和结构而被移动和约束。
And to this even ordinary arts and professions do lead us.
即使是普通的艺术和职业也确实引导我们实现这一点。
For it is that which every art doth aim at, that whatsoever it is, that is by art effected and prepared, may be fit for that work that it is prepared for.
因为这是每门艺术的目标，无论它是什么，由艺术实现和准备的，都可能适合它所准备的工作。
This is the end that he that dresseth the vine, and he that takes upon him either to tame colts, or to train up dogs, doth aim at.
这是修剪葡萄树的人和驯服小马驹或训练狗的人所追求的目标。
What else doth the education of children, and all learned professions tend unto?
儿童教育和所有学术职业还倾向于什么？
Certainly then it is that, which should be dear unto us also.
当然，这也是我们所珍视的。
If in this particular it go well with thee, care not for the obtaining of other things.
如果在这一点上你很顺利，就不要关心获得其他东西。
But is it so, that thou canst not but respect other things also?
但难道你就不能不尊重其他事物吗？
Then canst not thou truly be free?
那么你就不能真正自由吗？
then canst thou not have self-content: then wilt thou ever be subject to passions.
那么你就不能自满：那么你就永远受制于情欲。
For it is not possible, but that thou must be envious, and jealous, and suspicious of them whom thou knowest can bereave thee of such things; and again, a secret underminer of them, whom thou seest in present possession of that which is dear unto thee.
因为这是不可能的，除非你必须嫉妒、嫉妒和怀疑那些你所知道的人能让你失去这样的事情；否则你就不可能这样做。再次，一个秘密的破坏者，你看到他目前拥有你所珍视的东西。
To be short, he must of necessity be full of confusion within himself, and often accuse the Gods, whosoever stands in need of these things.
简而言之，他内心必然充满困惑，并经常指责需要这些东西的诸神。
But if thou shalt honour and respect thy mind only, that will make thee acceptable towards thyself, towards thy friends very tractable; and conformable and concordant with the Gods; that is, accepting with praises whatsoever they shall think good to appoint and allot unto thee.
但是，如果你只尊重自己的思想，那么你就会对自己、对朋友变得非常顺从。与众神一致、一致；也就是说，赞扬地接受他们认为好的任命和分配给你的任何东西。
XVI.
十六．
Under, above, and about, are the motions of the elements; but the motion of virtue, is none of those motions, but is somewhat more excellent and divine.
下方、上方和左右是元素的运动；但美德的运动却不是这些运动中的任何一种，而是更加卓越和神圣。
Whose way (to speed and prosper in it) must be through a way, that is not easily comprehended.
谁的道路（在其中加速和繁荣）必须通过一条不容易理解的道路。
XVII.
十七．
Who can choose but wonder at them?
谁能做出选择却又对它们感到好奇呢？
They will not speak well of them that are at the same time with them, and live with them; yet they themselves are very ambitious, that they that shall follow, whom they have never seen, nor shall ever see, should speak well of them.
他们不会说与他们同时代、与他们生活在一起的人的好话；然而他们自己却雄心勃勃，希望那些他们从未见过、也永远不会见到的追随者会称赞他们。
As if a man should grieve that he hath not been commended by them, that lived before him.
就好像一个人应该为自己没有受到生活在他之前的人的赞扬而感到悲伤一样。
XVIII.
十八。
Do not ever conceive anything impossible to man, which by thee cannot, or not without much difficulty be effected; but whatsoever in general thou canst Conceive possible and proper unto any man, think that very possible unto thee also.
永远不要设想任何对人类来说不可能的事情，而这对你来说是不能实现的，或者不难实现的；但一般来说，无论你认为什么对任何人来说都是可能的和适当的，你也应该认为这对你来说也是可能的。
XIX.
十九。
Suppose that at the palestra somebody hath all to-torn thee with his nails, and hath broken thy head.
假设在礼拜堂有人用指甲撕扯你，打碎你的头。
Well, thou art wounded.
好吧，你受伤了。
Yet thou dost not exclaim; thou art not offended with him.
然而你并不惊呼；你并没有生他的气。
Thou dost not suspect him for it afterwards, as one that watcheth to do thee a mischief.
事后你不要怀疑他，因为他是一个监视着你的人。
Yea even then, though thou dost thy best to save thyself from him, yet not from him as an enemy.
是的，即便如此，尽管你尽最大努力从他手中拯救自己，但还是不能从他这个敌人手中拯救自己。
It is not by way of any suspicious indignation, but by way of gentle and friendly declination.
这并不是出于任何可疑的愤慨，而是出于温和而友好的拒绝。
Keep the same mind and disposition in other parts of thy life also.
在生活的其他方面也保持同样的思想和性格。
For many things there be, which we must conceit and apprehend, as though we had had to do with an antagonist at the palestra.
对于许多事情，我们必须相信和理解，就好像我们不得不与巴勒斯坦的对手打交道一样。
For as I said, it is very possible for us to avoid and decline, though we neither suspect, nor hate.
因为正如我所说，我们很可能会回避和拒绝，尽管我们既不怀疑，也不仇恨。
XX.
XX。
If anybody shall reprove me, and shall make it apparent unto me, that in any either opinion or action of mine I do err, I will most gladly retract.
如果有人责备我，并向我表明我的任何观点或行为都是错误的，我将非常乐意撤回。
For it is the truth that I seek after, by which I am sure that never any man was hurt; and as sure, that he is hurt that continueth in any error, or ignorance whatsoever.
因为我所追求的是真理，我确信没有人因此受到伤害；毫无疑问，他会因任何错误或无知而继续受到伤害。
XXI.
二十一．
I for my part will do what belongs unto me; as for other things, whether things unsensible or things irrational; or if rational, yet deceived and ignorant of the true way, they shall not trouble or distract me.
就我而言，我会做属于我的事情；至于其他的事情，无论是无情的事情还是非理性的事情；或者，如果他们是理性的，但被欺骗并且不了解真正的道路，他们将不会困扰或分散我的注意力。
For as for those creatures which are not endued with reason and all other things and-matters of the world whatsoever I freely, and generously, as one endued with reason, of things that have none, make use of them.
因为对于那些不具备理性的生物以及世界上所有其他事物和物质，我像一个具有理性的人一样自由而慷慨地利用那些没有理性的事物。
And as for men, towards them as naturally partakers of the same reason, my care is to carry myself sociably.
至于男人，对他们来说，他们自然而然地具有同样的理由，我关心的是让自己表现得善于交际。
But whatsoever it is that thou art about, remember to call upon the Gods.
但无论你要做什么，请记住呼求诸神。
And as for the time how long thou shalt live to do these things, let it be altogether indifferent unto thee, for even three such hours are sufficient.
至于你能活多久来做这些事，对你来说完全无关紧要，因为即使三个小时也足够了。
XXII.
第二十二．
Alexander of Macedon, and he that dressed his mules, when once dead both came to one.
马其顿的亚历山大和给骡子穿衣服的人死后都归于一了。
For either they were both resumed into those original rational essences from whence all things in the world are propagated; or both after one fashion were scattered into atoms.
因为要么它们都恢复到了那些原始的理性本质，世界上的一切事物都从那里繁衍生息；或者两者都以一种方式分散成原子。
XXIII Consider how many different things, whether they concern our bodies, or our souls, in a moment of time come to pass in every one of us, and so thou wilt not wonder if many more things or rather all things that are done, can at one time subsist, and coexist in that both one and general, which we call the world.
想想有多少不同的事情，无论它们涉及我们的身体，还是我们的灵魂，在一瞬间在我们每个人身上发生，所以你不会怀疑是否还有更多的事情，或者更确切地说，所有所做的事情，可以同时存在，并在我们称之为世界的单一和普遍的世界中共存。
XXIV.
第二十四。
if any should put this question unto thee, how this word Antoninus is written, wouldst thou not presently fix thine intention upon it, and utter out in order every letter of it?
如果有人向你提出这个问题，安东尼这个词是如何写的，你难道不立即将你的意图集中在它上面，并按顺序说出它的每个字母吗？
And if any shall begin to gainsay thee, and quarrel with thee about it; wilt thou quarrel with him again, or rather go on meekly as thou hast begun, until thou hast numbered out every letter?
如果有人开始反对你，并为此与你争吵；你会再和他吵架吗？或者更愿意像开始时那样温顺地继续，直到你把每一个字母都数完为止？
Here then likewise remember, that every duty that belongs unto a man doth consist of some certain letters or numbers as it were, to which without any noise or tumult keeping thyself thou must orderly proceed to thy proposed end, forbearing to quarrel with him that would quarrel and fall out with thee.
在这里同样要记住，属于一个人的每一项职责都由一些特定的字母或数字组成，在没有任何噪音或骚动的情况下，你必须有序地进行你所计划的目标，不要与那些会与你争吵和闹翻的人争吵。
XXV.
二十五．
Is it not a cruel thing to forbid men to affect those things, which they conceive to agree best with their own natures, and to tend most to their own proper good and behoof?
禁止人们影响那些他们认为最符合自己本性、最符合自己正当利益和利益的事物，这不是一件残酷的事情吗？
But thou after a sort deniest them this liberty, as often as thou art angry with them for their sins.
但是，每当你因他们的罪孽而对他们感到愤怒时，你就会在某种程度上剥夺他们的这种自由。
For surely they are led unto those sins whatsoever they be, as to their proper good and commodity.
因为毫无疑问，他们是被引导到那些罪孽中去的，无论他们的罪孽是什么，至于他们的正当利益和商品。
But it is not so (thou wilt object perchance).
但事实并非如此（你可能会反对）。
Thou therefore teach them better, and make it appear unto them: but be not thou angry with them.
所以你要更好地教导他们，让他们明白，但不要对他们生气。
XXVI.
二十六．
Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body.
死亡是感官印象、激情暴虐、心灵错误和身体奴役的停止。
XXVII.
二十七．
If in this kind of life thy body be able to hold out, it is a shame that thy soul should faint first, and give over, take heed, lest of a philosopher thou become a mere Cæsar in time, and receive a new tincture from the court.
如果你的身体能够承受这种生活，那么你的灵魂首先会昏厥，然后放弃，小心，以免你成为哲学家，及时成为凯撒，并从宫廷接受新的酊剂，这是一种耻辱。
For it may happen if thou dost not take heed.
因为如果你不留心的话，就有可能发生这种情况。
Keep thyself therefore, truly simple, good, sincere, grave, free from all ostentation, a lover of that which is just, religious, kind, tender-hearted, strong and vigorous to undergo anything that becomes thee.
因此，让自己保持真正的简单、善良、真诚、严肃，不做任何炫耀，热爱正义、虔诚、仁慈、温柔、坚强和充满活力，去承受任何适合你的事情。
Endeavour to continue such, as philosophy (hadst thou wholly and constantly applied thyself unto it) would have made, and secured thee.
努力继续这样的事业，就像哲学（如果你全身心地、不断地致力于它）所创造的那样，并确保你的安全。
Worship the Gods, procure the welfare of men, this life is short.
敬拜诸神，谋求人类的福祉，此生是短暂的。
Charitable actions, and a holy disposition, is the only fruit of this earthly life.
慈善行为和圣洁的性情是尘世生活的唯一果实。
XXVIII.
二十八．
Do all things as becometh the disciple of Antoninus Pius.
做一切事情都应该像安东尼·皮乌斯的门徒那样。
Remember his resolute constancy in things that were done by him according to reason, his equability in all things, his sanctity; the cheerfulness of his countenance, his sweetness, and how free he was from all vainglory; how careful to come to the true and exact knowledge of matters in hand, and how he would by no means give over till he did fully, and plainly understand the whole state of the business; and how patiently, and without any contestation he would bear with them, that did unjustly condemn him: how he would never be over-hasty in anything, nor give ear to slanders and false accusations, but examine and observe with best diligence the several actions and dispositions of men.
记住他对按照理性所做的事情的坚定不移，他对所有事情的平等，他的神圣；他的表情愉快，他的甜蜜，以及他是多么地摆脱了一切虚荣心；他是多么小心翼翼地真实而准确地了解手头的事情，并且在他完全、清楚地了解整个事务的情况之前，他是多么不会放弃；他多么耐心、不加争辩地忍受那些对他不公正的谴责：他在任何事情上都不会操之过急，也不会听信诽谤和不实指控，而是最勤勉地检查和观察人们的一些行为和性情。
Again, how he was no backbiter, nor easily frightened, nor suspicious, and in his language free from all affectation and curiosity: and how easily he would content himself with few things, as lodging, bedding, clothing, and ordinary nourishment, and attendance.
再说一遍，他从不背后说人，也不轻易害怕，也不多疑，用他的语言来说，没有任何矫揉造作和好奇心：他很容易满足于很少的东西，比如住宿、床上用品、衣服、普通的食物和护理。
How able to endure labour, how patient; able through his spare diet to continue from morning to evening without any necessity of withdrawing before his accustomed hours to the necessities of nature: his uniformity and constancy in matter of friendship.
多么能吃苦，多么有耐心；他能够通过他的节食从早到晚继续生活，而无需在他惯常的时间之前退出自然的必需品：他在友谊方面的一致性和坚定性。
How he would bear with them that with all boldness and liberty opposed his opinions; and even rejoice if any man could better advise him: and lastly, how religious he was without superstition.
他如何忍受那些大胆而自由地反对他的观点的人？如果有人能给他更好的建议，甚至会很高兴：最后，他是多么虔诚，没有迷信。
All these things of him remember, that whensoever thy last hour shall come upon thee, it may find thee, as it did him, ready for it in the possession of a good conscience.
他的所有这些事情请记住，无论何时，当你的最后时刻临到你时，你都会像他一样，以良好的良心做好准备。
XXIX.
二十九。
Stir up thy mind, and recall thy wits again from thy natural dreams, and visions, and when thou art perfectly awoken, and canst perceive that they were but dreams that troubled thee, as one newly awakened out of another kind of sleep look upon these worldly things with the same mind as thou didst upon those, that thou sawest in thy sleep.
激发你的思想，再次从你自然的梦和幻象中回忆起你的智慧，当你完全醒来，并能意识到它们只是困扰你的梦时，就像一个刚从另一种睡眠中醒来的人以与你在睡眠中看到的相同的心态来看待这些世俗的事物。
XXX.
XXX。
I consist of body and soul.
我由身体和灵魂组成。
Unto my body all things are indifferent, for of itself it cannot affect one thing more than another with apprehension of any difference; as for my mind, all things which are not within the verge of her own operation, are indifferent unto her, and for her own operations, those altogether depend of her; neither does she busy herself about any, but those that are present; for as for future and past operations, those also are now at this present indifferent unto her.
对我的身体来说，一切事物都是无关紧要的，因为它本身不会因为担心任何差异而对一件事的影响比另一件事更大。至于我的心灵，一切不在她自己运作范围之内的事情对她来说都是无关紧要的，而对于她自己的运作来说，这些事情完全取决于她；除了那些在场的人之外，她也不为任何事情忙碌。因为至于未来和过去的行动，现在也对她漠不关心。
XXXI.
三十一.
As long as the foot doth that which belongeth unto it to do, and the hand that which belongs unto it, their labour, whatsoever it be, is not unnatural.
只要脚做属于它的事，手做属于它的事，他们的劳动，无论是什么，都不是不自然的。
So a man as long as he doth that which is proper unto a man, his labour cannot be against nature; and if it be not against nature, then neither is it hurtful unto him.
因此，一个人只要做他该做的事，他的劳动就不可能违背自然。如果不违反自然，那么对他也没有伤害。
But if it were so that happiness did consist in pleasure: how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?
但如果幸福确实存在于快乐之中，那么臭名昭著的强盗、污秽可恶的肝脏、弑父者和暴君怎么会在很大程度上拥有自己的快乐呢？
XXXII.
三十二.
Dost thou not see, how even those that profess mechanic arts, though in some respect they be no better than mere idiots, yet they stick close to the course of their trade, neither can they find in their heart to decline from it: and is it not a grievous thing that an architect, or a physician shall respect the course and mysteries of their profession, more than a man the proper course and condition of his own nature, reason, which is common to him and to the Gods?
难道你没有看到，即使是那些自称机械艺术的人，虽然在某些方面并不比白痴更好，但他们仍然坚持自己的职业路线，而且他们的内心也无法拒绝它：建筑师或医生尊重他们职业的路线和奥秘，比一个人更尊重他自己的本性和理性的正确路线和条件，这是他和众神所共有的，这不是一件令人悲伤的事情吗？
XXXIII.
三十三．
Asia, Europe; what are they, but as corners of the whole world; of which the whole sea, is but as one drop; and the great Mount Athos, but as a clod, as all present time is but as one point of eternity.
亚洲、欧洲；它们不过是整个世界的角落而已；整个大海，不过是其中的一滴；还有伟大的阿索斯山，但它就像一块土块，就像所有现在的时间只是永恒的一个点一样。
All, petty things; all things that are soon altered, soon perished.
所有的小事；一切很快就会改变的事物，都会很快消失。
And all things come from one beginning; either all severally and particularly deliberated and resolved upon, by the general ruler and governor of all; or all by necessary consequence.
一切事物都从一开始；要么是由总统治者和所有人的总督单独地、特别地审议和决定；或者都是必然的结果。
So that the dreadful hiatus of a gaping lion, and all poison, and all hurtful things, are but (as the thorn and the mire) the necessary consequences of goodly fair things.
因此，一头张开的狮子的可怕间歇，以及所有的毒药和所有有害的事物，都只是（如荆棘和泥潭）美好事物的必然后果。
Think not of these therefore, as things contrary to those which thou dost much honour, and respect; but consider in thy mind the true fountain of all.
因此，不要将这些视为与你非常尊敬和尊重的事物相反的事情；但请在你的心中考虑一下一切的真正源泉。
XXXIV He that seeth the things that are now, hath Seen all that either was ever, or ever shall be, for all things are of one kind; and all like one unto another.
三十四 凡是看到现在之事的人，就已经看到了过去或将来的一切，因为一切事物都是一类的。一切都相似。
Meditate often upon the connection of all things in the world; and upon the mutual relation that they have one unto another.
经常冥想世界上所有事物的联系；以及它们之间的相互关系。
For all things are after a sort folded and involved one within another, and by these means all agree well together.
因为所有事物都经过某种程度的折叠和相互关联，通过这些方式，所有事物都很好地结合在一起。
For one thing is consequent unto another, by local motion, by natural conspiration and agreement, and by substantial union, or, reduction of all substances into one.
因为一件事是另一件事的结果，通过局部运动，通过自然的阴谋和协议，通过实质性的联合，或者说，将所有物质还原为一个。
XXXV.
三十五。
Fit and accommodate thyself to that estate and to those occurrences, which by the destinies have been annexed unto thee; and love those men whom thy fate it is to live with; but love them truly.
让你自己适应那个命运和那些事件，它们是命运赋予你的；并爱那些与你命运相伴的人；但真正爱他们。
An instrument, a tool, an utensil, whatsoever it be, if it be fit for the purpose it was made for, it is as it should be though he perchance that made and fitted it, be out of sight and gone.
一件乐器、一件工具、一件器皿，无论它是什么，如果它适合它被制造的目的，它就应该是这样的，尽管制造和安装它的人可能会消失并消失。
But in things natural, that power which hath framed and fitted them, is and abideth within them still: for which reason she ought also the more to be respected, and we are the more obliged (if we may live and pass our time according to her purpose and intention) to think that all is well with us, and according to our own minds.
但在自然事物中，塑造和适应它们的力量仍然存在并仍然存在于它们之中：因此，她也应该更加受到尊重，我们更有义务（如果我们可以按照她的目的和意图生活和度过我们的时间）认为我们一切都好，按照我们自己的想法。
After this manner also, and in this respect it is, that he that is all in all doth enjoy his happiness.
以此方式，在这方面，万有之主也能享受他的幸福。
XXXVI.
三十六．
What things soever are not within the proper power and jurisdiction of thine own will either to compass or avoid, if thou shalt propose unto thyself any of those things as either good, or evil; it must needs be that according as thou shalt either fall into that which thou dost think evil, or miss of that which thou dost think good, so wilt thou be ready both to complain of the Gods, and to hate those men, who either shall be so indeed, or shall by thee be suspected as the cause either of thy missing of the one, or falling into the other.
凡是不属于你自己意愿的适当权力和管辖范围的事情，如果你向自己提出任何这些事情是善是恶，那么要么是要考虑要么是要避免；你一定会陷入你自认为邪恶的境地，或者错过你自以为美好的境地，因此你必须准备好抱怨诸神，并憎恨那些人，他们要么确实如此，要么被你怀疑是你错过其中一个或陷入另一个的原因。
And indeed we must needs commit many evils, if we incline to any of these things, more or less, with an opinion of any difference.
事实上，如果我们或多或少地对这些事情有任何不同的看法，我们就必须犯下许多罪恶。
But if we mind and fancy those things only, as good and bad, which wholly depend of our own wills, there is no more occasion why we should either murmur against the Gods, or be at enmity with any man.
但如果我们只关心和想象那些完全取决于我们自己意志的事物，无论好坏，我们就没有理由抱怨诸神，或与任何人为敌。
XXXVII.
三十七。
We all work to one effect, some willingly, and with a rational apprehension of what we do: others without any such knowledge.
我们所有人的工作都是为了一个目的，有些人是自愿的，并对我们所做的事情有理性的理解：另一些人则没有任何这样的知识。
As I think Heraclitus in a place speaketh of them that sleep, that even they do work in their kind, and do confer to the general operations of the world.
我认为赫拉克利特在某个地方谈到了睡眠者，即使他们也以自己的方式工作，并且确实赋予了世界的一般运作。
One man therefore doth co-operate after one sort, and another after another sort; but even he that doth murmur, and to his power doth resist and hinder; even he as much as any doth co-operate.
因此，一个人合作一种，另一个人合作另一种。但即使是发怨言的人，也用他的力量来抵抗和阻碍；就连他也和其他人一样合作。
For of such also did the world stand in need.
世界也需要这样的人。
Now do thou consider among which of these thou wilt rank thyself.
现在你考虑一下你会将自己归入其中哪一个。
For as for him who is the Administrator of all, he will make good use of thee whether thou wilt or no, and make thee (as a part and member of the whole) so to co-operate with him, that whatsoever thou doest, shall turn to the furtherance of his own counsels, and resolutions.
因为对于万事万物的管理者来说，无论你愿意与否，他都会充分利用你，并让你（作为整体的一部分和成员）与他合作，无论你做什么，都将有助于他自己的建议和决议。
But be not thou for shame such a part of the whole, as that vile and ridiculous verse (which Chrysippus in a place doth mention) is a part of the comedy.
但你不要因为成为整体的一部分而感到羞耻，因为那首卑鄙可笑的诗句（克里西普斯在某个地方提到过）是喜剧的一部分。
XXXVIII.
三十八。
Doth either the sun take upon him to do that which belongs to the rain?
太阳会承担他做属于雨的事情吗？
or his son Aesculapius that, which unto the earth doth properly belong?
或者他的儿子埃斯库拉皮乌斯（Aesculapius），哪个才是真正属于地球的？
How is it with every one of the stars in particular?
特别是每一位明星的情况如何？
Though they all differ one from another, and have their several charges and functions by themselves, do they not all nevertheless concur and co-operate to one end?
虽然他们各有不同，各有各的职责和职能，但他们不都是为了一个目标而一致和合作吗？
XXXIX.
三十九。
If so be that the Gods have deliberated in particular of those things that should happen unto me, I must stand to their deliberation, as discrete and wise.
如果众神特别考虑了那些应该发生在我身上的事情，我就必须坚持他们的考虑，谨慎而明智。
For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt?
因为上帝竟然是一个轻率的上帝，这是一件很难想象的事情：他们为什么要决定伤害我呢？
for what profit either unto them or the universe (which they specially take care for) could arise from it?
因为这对他们或宇宙（他们特别关心的）能从中产生什么好处呢？
But if so be that they have not deliberated of me in particular, certainly they have of the whole in general, and those things which in consequence and coherence of this general deliberation happen unto me in particular, I am bound to embrace and accept of.
但是，如果他们没有特别考虑我，那么他们肯定会考虑一般的整体，而由于这种一般考虑的结果和连贯性而特别发生在我身上的那些事情，我一定会拥抱和接受。
But if so be that they have not deliberated at all (which indeed is very irreligious for any man to believe: for then let us neither sacrifice, nor pray, nor respect our oaths, neither let us any more use any of those things, which we persuaded of the presence and secret conversation of the Gods among us, daily use and practise:) but, I say, if so be that they have not indeed either in general, or particular deliberated of any of those things, that happen unto us in this world; yet God be thanked, that of those things that concern myself, it is lawful for me to deliberate myself, and all my deliberation is but concerning that which may be to me most profitable.
但如果他们根本没有经过深思熟虑（对于任何人来说，相信这确实是非常不虔诚的：因为那样的话，让我们既不牺牲，也不祈祷，也不尊重我们的誓言，也让我们不再使用任何我们相信众神的存在和秘密对话的东西，每天使用和实践：）但是，我说，如果是这样，他们确实没有普遍地或特别地考虑过发生在这个世界上我们身上的任何事情；然而，感谢上帝，在那些与我自己有关的事情上，我自己考虑是合法的，而且我所有的考虑都只是为了对我来说最有利的事情。
Now that unto every one is most profitable, which is according to his own constitution and nature.
这对每个人来说都是最有利的，这是根据他自己的构成和本性而定的。
And my nature is, to be rational in all my actions and as a good, and natural member of a city and commonwealth, towards my fellow members ever to be sociably and kindly disposed and affected.
我的本性是，我的所有行为都是理性的，作为一个城市和联邦的善良、自然的成员，对我的同胞成员永远表现出友善和善的态度和影响。
My city and country as I am Antoninus, is Rome; as a man, the whole world.
我是安东尼努斯，我的城市和国家是罗马；作为一个人，整个世界。
Those things therefore that are expedient and profitable to those cities, are the only things that are good and expedient for me.
因此，那些对这些城市有利且有利的事情，就是对我有利且有利的事情。
XL.
XL。
Whatsoever in any kind doth happen to any one, is expedient to the whole.
无论发生在任何人身上的任何事情，都是对整体有利的。
And thus much to content us might suffice, that it is expedient for the whole in general.
因此，这足以让我们感到满足，因为它对整体而言是有利的。
But yet this also shalt thou generally perceive, if thou dost diligently take heed, that whatsoever doth happen to any one man or men....
然而，如果你勤奋地留意，你也会普遍地认识到，无论发生在任何一个人或几个人身上……
And now I am content that the word expedient, should more generally be understood of those things which we otherwise call middle things, or things indifferent; as health, wealth, and the like.
现在我满意的是，“权宜之计”这个词应该更普遍地理解为那些我们否则称为中间事物或无关紧要的事物；比如健康、财富等等。
XLI.
XLI。
As the ordinary shows of the theatre and of other such places, when thou art presented with them, affect thee; as the same things still seen, and in the same fashion, make the sight ingrateful and tedious; so must all the things that we see all our life long affect us.
正如剧院和其他类似场所的普通表演一样，当你看到它们时，你会受到影响；因为同样的事物仍然以同样的方式看到，使这种景象变得忘恩负义和乏味。因此，我们一生中看到的所有事物都必须影响我们。
For all things, above and below, are still the same, and from the same causes.
因为一切事物，无论上下，仍然是相同的，并且出于相同的原因。
When then will there be an end?
那么什么时候才会有结束呢？
XLII.
四十二．
Let the several deaths of men of all sorts, and of all sorts of professions, and of all sort of nations, be a perpetual object of thy thoughts,...
让各种人、各种职业、各种国家的数次死亡成为你永远思考的对象……
so that thou mayst even come down to Philistio, Phœbus, and Origanion.
甚至你还可以下到非利士提奥、福布斯和俄里根尼翁。
Pass now to other generations.
现在传给其他几代人。
Thither shall we after many changes, where so many brave orators are; where so many grave philosophers; Heraclitus, Pythagoras, Socrates.
经过许多变化，我们将到达那里，那里有这么多勇敢的演说家；那里有那么多严肃的哲学家；赫拉克利特、毕达哥拉斯、苏格拉底。
Where so many heroes of the old times; and then so many brave captains of the latter times; and so many kings.
那里有那么多旧时代的英雄；还有许多后来的勇敢的船长；还有这么多的国王。
After all these, where Eudoxus, Hipparchus, Archimedes; where so many other sharp, generous, industrious, subtile, peremptory dispositions; and among others, even they, that have been the greatest scoffers and deriders of the frailty and brevity of this our human life; as Menippus, and others, as many as there have been such as he.
在所有这些之后，欧多克索斯、喜帕恰斯、阿基米德；还有许多其他尖锐、慷慨、勤奋、狡猾、专横的性格；其中包括他们，他们对我们人类生命的脆弱和短暂进行了最大的嘲笑和嘲笑。像墨尼普斯和其他人一样，像他这样的人也有很多。
Of all these consider, that they long since are all dead, and gone.
考虑到所有这些，他们早已死去，消失了。
And what do they suffer by it!
他们受什么苦呢！
Nay they that have not so much as a name remaining, what are they the worse for it?
不仅如此，那些连名字都没有留下的人，还有什么比他们更糟糕的呢？
One thing there is, and that only, which is worth our while in this world, and ought by us much to be esteemed; and that is, according to truth and righteousness, meekly and lovingly to converse with false, and unrighteous men.
在这个世界上，只有一件事是值得我们度过的，并且应该受到我们的高度尊重的。也就是说，按照真理和公义，温柔而充满爱心地与虚假和不义的人交谈。
XLIII.
第四十三．
When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the liberality of a third; of another some other thing.
当你想安慰自己、让自己高兴起来时，请回想一下你每天与之交谈的他们的一些天赋和美德；例如，一个人的行业；另一个人的谦虚；第三者的慷慨；另一件事。
For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, visible and eminent in the dispositions of those who live with thee; especially when, all at once, as near as may be, they represent themselves unto thee.
因为没有什么比与你生活在一起的人的性情中明显的、突出的几种美德的相似之处更能让你感到高兴的了。尤其是当它们同时尽可能接近地向你代表自己时。
And therefore thou must have them always in a readiness.
因此，你必须让它们时刻处于准备状态。
XLIV.
四十四。
Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather?
你是否因为自己的体重只有这么多磅而不是三百磅而感到悲伤？
Just as much reason hast thou to grieve that thou must live but so many years, and not longer.
正如你有充分的理由感到悲伤，因为你只能活这么多年，而不是更久。
For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee, so shouldst thou for time.
因为就体积和物质而言，你对分配给你的那部分感到满意，你也应该对时间感到满意。
XLV.
XLV。
Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it.
让我们尽最大努力说服他们；但是，如果理性和正义引导你这样做，那就去做吧，尽管它们从来没有如此强烈地反对过。
But if any shall by force withstand thee, and hinder thee in it, convert thy virtuous inclination from one object unto another, from justice to contented equanimity, and cheerful patience: so that what in the one is thy hindrance, thou mayst make use of it for the exercise of another virtue: and remember that it was with due exception, and reservation, that thou didst at first incline and desire.
但是，如果有人用武力抵抗你，并在其中阻碍你，请将你的美德倾向从一个目标转变为另一个目标，从正义转向满足的平静和愉快的耐心：这样，你的障碍，你就可以利用它来实践另一种美德：记住，你最初的倾向和愿望是在适当的例外和保留的情况下进行的。
For thou didst not set thy mind upon things impossible.
因为你并没有把心思放在不可能的事情上。
Upon what then?
然后呢？
that all thy desires might ever be moderated with this due kind of reservation.
你所有的欲望都可以通过这种适当的保留来调节。
And this thou hast, and mayst always obtain, whether the thing desired be in thy power or no. And what do I care for more, if that for which I was born and brought forth into the world (to rule all my desires with reason and discretion) may be?
你已经拥有了这一点，并且永远可以得到它，无论你想要的东西是否在你的能力范围之内。如果我出生和来到这个世界是为了（用理性和判断力来统治我所有的欲望），那么我更关心的是什么呢？
XLVI.
四十六．
The ambitious supposeth another man's act, praise and applause, to be his own happiness; the voluptuous his own sense and feeling; but he that is wise, his own action.
雄心勃勃的人认为别人的行为、赞扬和掌声就是他自己的幸福；性感的人是他自己的感觉和感觉；但明智的人会采取自己的行动。
XLVII.
四十七．
It is in thy power absolutely to exclude all manner of conceit and opinion, as concerning this matter; and by the same means, to exclude all grief and sorrow from thy soul.
对于此事，您绝对有能力排除一切形式的自负和意见；并以同样的方式，排除你灵魂中的所有悲伤和悲伤。
For as for the things and objects themselves, they of themselves have no such power, whereby to beget and force upon us any opinion at all.
因为就事物本身而言，它们本身没有这样的力量来产生任何观点并将其强加给我们。
XLVIII.
四十八．
Use thyself when any man speaks unto thee, so to hearken unto him, as that in the interim thou give not way to any other thoughts; that so thou mayst (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee.
当有人对你说话时，要倾听他的声音，以免在此期间你有任何其他想法；这样，无论与你说话的人是谁，你都会（尽可能）显得固定并固定在他的灵魂上。
XLIX.
四十九。
That which is not good for the bee-hive, cannot be good for the bee.
对蜂巢不利的东西，也不可能对蜜蜂有利。
L.
L。
Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured?
无论是乘客还是病人，无论是自己携带得好，还是其他人治愈得好，都会挑剔和抱怨吗？
Do they take care for any more than this; the one, that their shipmaster may bring them safe to land, and the other, that their physician may effect their recovery?
他们还关心这些吗？一是他们的船长可以将他们安全地带到陆地，二是他们的医生可以帮助他们康复？
LI.
李。
How many of them who came into the world at the same time when I did, are already gone out of it?
有多少与我同时来到这个世界上的人，已经离开了这个世界？
LII.
五。
To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing.
对于患有黄疸病的人来说，蜂蜜似乎是苦的；对于患有黄疸病的人来说，蜂蜜似乎是苦的。对于那些被疯狗咬过的人来说，水是可怕的；对于孩子们来说，一个小球似乎是一件好事。
And why then should I be angry?
那我为什么要生气呢？
or do I think that error and false opinion is less powerful to make men transgress, than either choler, being immoderate and excessive, to cause the jaundice; or poison, to cause rage?
或者我是否认为错误和错误的观点更容易使人犯罪，而不是像不节制和过度的愤怒那样引起黄疸？或毒药，以引起愤怒？
LIII.
LIII.
No man can hinder thee to live as thy nature doth require.
没有人可以阻止你按照你的本性要求生活。
Nothing can happen unto thee, but what the common good of nature doth require.
除了自然的共同利益所要求的以外，什么都不会发生在你身上。
LIV.
利维。
What manner of men they be whom they seek to please, and what to get, and by what actions: how soon time will cover and bury all things, and how many it hath already buried!
他们是怎样的人，他们想取悦谁，想要得到什么，通过什么行动：时间多久会覆盖和埋葬所有的东西，它已经埋葬了多少东西！
THE SEVENTH BOOK
第七本书
I.
我。
What is wickedness?
什么是邪恶？
It is that which many time and often thou hast already seen and known in the world.
它是你在世界上多次看到和知道的东西。
And so oft as anything doth happen that might otherwise trouble thee, let this memento presently come to thy mind, that it is that which thou hast already often Seen and known.
当发生任何可能让你烦恼的事情时，让这个纪念品立即浮现在你的脑海中，那就是你已经经常看到和知道的事情。
Generally, above and below, thou shalt find but the same things.
一般来说，在上面和下面，你会发现相同的东西。
The very same things whereof ancient stories, middle age stories, and fresh stories are full whereof towns are full, and houses full.
同样的事情，古老的故事，中世纪的故事，新鲜的故事都充满了，城镇充满了，房屋充满了。
There is nothing that is new.
没有什么新鲜事。
All things that are, are both usual and of little continuance.
所有的事情都是平常的，而且很少有持续性。
II.
二.
What fear is there that thy dogmata, or philosophical resolutions and conclusions, should become dead in thee, and lose their proper power and efficacy to make thee live happy, as long as those proper and correlative fancies, and representations of things on which they mutually depend (which continually to stir up and revive is in thy power,) are still kept fresh and alive?
只要那些适当的、相关的幻想，以及它们相互依赖的事物的表征（它们不断地激起和复兴在你的能力范围内）仍然保持新鲜和活力，你的教条，或者哲学决议和结论，会在你心中死去，并失去它们使你生活幸福的适当的力量和功效，还有什么可怕的呢？
It is in my power concerning this thing that is happened, what soever it be, to conceit that which is right and true.
对于所发生的这件事，无论它是什么，我都有能力相信正确和真实的事情。
If it be, why then am I troubled?
如果是的话，那我为什么还要烦恼呢？
Those things that are without my understanding, are nothing to it at all: and that is it only, which doth properly concern me.
那些我无法理解的事情，与它根本无关：只有这样，才真正与我有关。
Be always in this mind, and thou wilt be right.
永远保持这种心态，你就会是对的。
III.
三．
That which most men would think themselves most happy for, and would prefer before all things, if the Gods would grant it unto them after their deaths, thou mayst whilst thou livest grant unto thyself; to live again.
大多数人认为自己最幸福、最喜欢的东西，如果诸神在死后赐予他们，你可以在活着的时候赐予自己；再次生活。
See the things of the world again, as thou hast already seen them.
再次看待世界上的事物，就像你已经见过它们一样。
For what is it else to live again?
重生又是为了什么？
Public shows and solemnities with much pomp and vanity, stage plays, flocks and herds; conflicts and contentions: a bone thrown to a company of hungry curs; a bait for greedy fishes; the painfulness, and continual burden-bearing of wretched ants, the running to and fro of terrified mice: little puppets drawn up and down with wires and nerves: these be the objects of the world among all these thou must stand steadfast, meekly affected, and free from all manner of indignation; with this right ratiocination and apprehension; that as the worth is of those things which a man doth affect, so is in very deed every man's worth more or less.
排场和虚荣的公开表演和庄严仪式、舞台剧、羊群和牛群；冲突和争论：一根骨头扔给一群饥饿的野狗；贪吃鱼的诱饵；可怜的蚂蚁的痛苦和持续的负重，受惊的老鼠的跑来跑去：用电线和神经拉上拉下的小木偶：这些都是世界上的物体，在这一切之中，你必须坚定地站立，温顺地做作，并且不受任何形式的愤慨；有了正确的推理和理解；正如一个人所影响的事物的价值一样，每个人的实际价值也或多或少。
IV.
四．
Word after word, every one by itself, must the things that are spoken be conceived and understood; and so the things that are done, purpose after purpose, every one by itself likewise.
必须逐字逐句地理解和理解所讲的内容。因此，所做的事情，一个接一个的目的，每一件事情本身都是如此。
And as in matter of purposes and actions, we must presently see what is the proper use and relation of every one; so of words must we be as ready, to consider of every one what is the true meaning, and signification of it according to truth and nature, however it be taken in common use.
就目的和行动而言，我们现在必须了解每个人的正确用途和关系是什么；因此，我们必须做好准备，根据真理和本质，考虑每个人的真正含义及其含义，无论它如何被普遍使用。
V.
五、
Is my reason, and understanding sufficient for this, or no?
我的理由和理解是否足够？
If it be sufficient, without any private applause, or public ostentation as of an instrument, which by nature I am provided of, I will make use of it for the work in hand, as of an instrument, which by nature I am provided of.
如果它足够了，没有任何私人掌声或公开炫耀，就像我天生拥有的工具一样，我将利用它来完成手头的工作，就像我天生拥有的工具一样。
if it be not, and that otherwise it belong not unto me particularly as a private duty, I will either give it over, and leave it to some other that can better effect it: or I will endeavour it; but with the help of some other, who with the joint help of my reason, is able to bring somewhat to pass, that will now be seasonable and useful for the common good.
如果不是，而且它不属于我，特别是作为一项私人义务，我要么把它交给别人，要么把它留给其他能更好地实现它的人：要么我会努力去做；但在其他人的帮助下，在我的理性的共同帮助下，他们能够实现一些目标，现在这对共同利益来说是及时且有用的。
For whatsoever I do either by myself, or with some other, the only thing that I must intend, is, that it be good and expedient for the public.
无论我自己做什么，或者与其他人一起做什么，我唯一必须考虑的就是，它对公众有益且有利。
For as for praise, consider how many who once were much commended, are now already quite forgotten, yea they that commended them, how even they themselves are long since dead and gone.
至于赞扬，想想有多少曾经受到高度赞扬的人，现在已经被遗忘了，是的，那些赞扬他们的人，甚至连他们自己也早已去世了。
Be not therefore ashamed, whensoever thou must use the help of others.
因此，每当您必须寻求他人的帮助时，请不要感到羞耻。
For whatsoever it be that lieth upon thee to effect, thou must propose it unto thyself, as the scaling of walls is unto a soldier.
因为无论你要做什么，你都必须自己提出来，就像士兵攀登城墙一样。
And what if thou through either lameness or some other impediment art not able to reach unto the top of the battlements alone, which with the help of another thou mayst; wilt thou therefore give it over, or go about it with less courage and alacrity, because thou canst not effect it all alone?
如果你由于跛行或其他障碍而无法独自到达城垛的顶部，而在另一个人的帮助下你可以到达城垛的顶部怎么办？因此，你是否会放弃这件事，或者以更少的勇气和敏捷性去做这件事，因为你无法独自完成这一切？
VI.
六．
Let not things future trouble thee.
不要让未来的事情困扰你。
For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee.
因为如果必要性要求它们发生，你就应该（无论何时）以同样的理由为它们提供，通过这个理由，无论现在出现的是什么，都可以为你所容忍和接受。
All things are linked and knitted together, and the knot is sacred, neither is there anything in the world, that is not kind and natural in regard of any other thing, or, that hath not some kind of reference and natural correspondence with whatsoever is in the world besides.
所有的事物都是相互联系和编织在一起的，这个结是神圣的，世界上没有任何事物对于任何其他事物来说是不友善和自然的，或者说，与世界上任何事物都没有某种参考和自然对应。
For all things are ranked together, and by that decency of its due place and order that each particular doth observe, they all concur together to the making of one and the same κόσμος or world: as if you said, a comely piece, or an orderly composition.
因为所有的事物都排列在一起，并且通过每个特定事物所观察到的其应有的位置和顺序的体面，它们都共同构成了同一个 κόσμος 或世界：就像你说的，一件漂亮的作品，或者一个有序的作品。
For all things throughout, there is but one and the same order; and through all things, one and the same God, the same substance and the same law.
对于所有事物来说，只有一个且相同的顺序；贯穿万物，是同一个上帝、同一个实体和同一个法则。
There is one common reason, and one common truth, that belongs unto all reasonable creatures, for neither is there save one perfection of all creatures that are of the same kind, and partakers of the same reason.
有一个共同的理性和一个共同的真理，属于所有理性的受造物，因为除了所有同类、共享同一理性的受造物之外，没有一种完美的存在。
VII.
七．
Whatsoever is material, doth soon vanish away into the common substance of the whole; and whatsoever is formal, or, whatsoever doth animate that which is material, is soon resumed into the common reason of the whole; and the fame and memory of anything, is soon swallowed up by the general age and duration of the whole.
凡是物质的，很快就会消失在整体的共同实体中。任何形式的东西，或者任何赋予物质生命力的东西，很快就会恢复到整体的共同理性中。任何事物的名声和记忆，很快就会被整体的一般年龄和持续时间所吞噬。
VIII.
八．
To a reasonable creature, the same action is both according to nature, and according to reason.
对于一个有理性的生物来说，同样的行为既符合自然，又符合理性。
IX.
九．
Straight of itself, not made straight.
本身是直的，不是直的。
X.
X.
As several members in one body united, so are reasonable creatures in a body divided and dispersed, all made and prepared for one common operation.
正如一个身体中的多个成员联合起来一样，一个身体中的合理生物也被分开和分散，所有这些生物都是为一项共同的行动而制造和准备的。
And this thou shalt apprehend the better, if thou shalt use thyself often to say to thyself, I am μέλος, or a member of the mass and body of reasonable substances.
如果你经常对自己说，我是μέλος，或者是合理实体的群体和团体中的一员，那么你就会更好地理解这一点。
But if thou shalt say I am μέρος, or a part, thou dost not yet love men from thy heart.
但如果你说我是μέρος，或一部分，那么你还没有从心底爱男人。
The joy that thou takest in the exercise of bounty, is not yet grounded upon a due ratiocination and right apprehension of the nature of things.
你在施舍中所获得的快乐，还没有建立在对事物本质的适当推理和正确理解之上。
Thou dost exercise it as yet upon this ground barely, as a thing convenient and fitting; not, as doing good to thyself, when thou dost good unto others.
到目前为止，你还只是在这个基础上运用它，作为一件方便和合适的事情；不，当你对别人有好处时，就等于对自己有好处。
XI.
十一.
Of things that are external, happen what will to that which can suffer by external accidents.
对于外在的事物，会发生与那些可能受到外在事故影响的事物一样的事情。
Those things that suffer let them complain themselves, if they will; as for me, as long as I conceive no such thing, that that which is happened is evil, I have no hurt; and it is in my power not to conceive any such thing.
那些受苦的事情让他们自己抱怨吧，如果他们愿意的话；至于我，只要我不认为所发生的事情是邪恶的，我就没有伤害；我有能力不去设想任何这样的事情。
XII.
十二．
Whatsoever any man either doth or saith, thou must be good; not for any man's sake, but for thine own nature's sake; as if either gold, or the emerald, or purple, should ever be saying to themselves, Whatsoever any man either doth or saith, I must still be an emerald, and I must keep my colour.
无论任何人做什么或说什么，你都必须是善良的；不是为了任何人，而是为了你自己的本性；就好像金色、祖母绿或紫色应该永远对自己说：无论任何人做什么或说什么，我仍然必须是祖母绿，我必须保持我的颜色。
XIII.
十三．
This may ever be my comfort and security: my understanding, that ruleth over all, will not of itself bring trouble and vexation upon itself.
这可能永远是我的安慰和安全：我的理解，统治一切，本身不会给自己带来麻烦和烦恼。
This I say; it will not put itself in any fear, it will not lead itself into any concupiscence.
我这样说；它不会让自己陷入任何恐惧，它不会导致自己陷入任何欲望。
If it be in the power of any other to compel it to fear, or to grieve, it is free for him to use his power.
如果任何其他人有能力迫使它感到恐惧或悲伤，他就可以自由地使用他的权力。
But sure if itself do not of itself, through some false opinion or supposition incline itself to any such disposition; there is no fear.
但可以肯定的是，如果它本身不这样做，通过一些错误的意见或假设，它会倾向于任何这样的倾向；没有恐惧。
For as for the body, why should I make the grief of my body, to be the grief of my mind?
至于身体，我为何要使身体的忧伤成为我心灵的忧伤呢？
If that itself can either fear or complain, let it.
如果这本身可以恐惧或抱怨，那就让它吧。
But as for the soul, which indeed, can only be truly sensible of either fear or grief; to which only it belongs according to its different imaginations and opinions, to admit of either of these, or of their contraries; thou mayst look to that thyself, that it suffer nothing.
但对于灵魂来说，事实上，它只能真正感受到恐惧或悲伤；只有根据其不同的想象和观点，它才属于它，以承认这些中的任何一个或它们的对立面；你自己可以看看，它不会受到任何影响。
Induce her not to any such opinion or persuasion.
不要诱导她接受任何此类意见或劝说。
The understanding is of itself sufficient unto itself, and needs not (if itself doth not bring itself to need) any other thing besides itself, and by consequent as it needs nothing, so neither can it be troubled or hindered by anything, if itself doth not trouble and hinder itself.
理解力本身就足够了，除了它自己之外不需要（如果它本身不使自己需要）任何其他东西，因此，由于它不需要任何东西，所以如果它本身不困扰和阻碍它自己，那么它也不会被任何东西困扰或阻碍。
XIV.
十四。
What is εὐδαιμονία, or happiness: but ἀγαθὸς δαίμων, or, a good dæmon, or spirit?
什么是 εὐδαιμονία，或者幸福：但是 ἀγαθὸς δαίμων，或者，一个好的精灵，或者精神？
What then dost thou do here, O opinion?
那么，意见啊，你在这里做什么呢？
By the Gods I adjure thee, that thou get thee gone, as thou earnest: for I need thee not.
我以诸神之名恳求你，按照你的恳求离开吧：因为我不需要你。
Thou earnest indeed unto me according to thy ancient wonted manner.
你确实按照你古老的惯常方式对我热心。
It is that, that all men have ever been subject unto.
这就是所有人都曾受过的。
That thou camest therefore I am not angry with thee, only begone, now that I have found thee what thou art.
你来了，所以我并不生你的气，只是走开，因为我已经找到了你的本来面目。
XV.
十五。
Is any man so foolish as to fear change, to which all things that once were not owe their being?
是否有人会愚蠢到害怕改变，而所有曾经不存在的事物的存在都归功于改变？
And what is it, that is more pleasing and more familiar to the nature of the universe?
那么，什么是更令人愉悦、更熟悉宇宙本质的呢？
How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed?
如果不先更换加热热水的木头，你自己怎么能使用普通的热水浴缸呢？
How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed?
如果你所吃的东西不改变的话，你怎么能从它们中得到任何营养呢？
Can anything else almost (that is useful and profitable) be brought to pass without change?
几乎任何其他事情（有用且有利可图的）都可以在不改变的情况下实现吗？
How then dost not thou perceive, that for thee also, by death, to come to change, is a thing of the very same nature, and as necessary for the nature of the universe?
那么，你怎么没有意识到，对于你来说，通过死亡来改变，是同样性质的事情，并且是宇宙本质所必需的？
XVI.
十六．
Through the substance of the universe, as through a torrent pass all particular bodies, being all of the same nature, and all joint workers with the universe itself as in one of our bodies so many members among themselves.
通过宇宙的实质，就像通过一股洪流一样，所有具有相同性质的特殊物体都流过，所有与宇宙本身共同工作的人就像在我们的一个身体中一样，有这么多的成员。
How many such as Chrysippus, how many such as Socrates, how many such as Epictetus, hath the age of the world long since swallowed up and devoured?
有多少像克里西波斯那样的人，有多少像苏格拉底那样的人，有多少像爱比克泰德那样的人，已经被世界的时代所吞没和吞噬了？
Let this, be it either men or businesses, that thou hast occasion to think of, to the end that thy thoughts be not distracted and thy mind too earnestly set upon anything, upon every such occasion presently come to thy mind.
让你有机会想到这一点，无论是人还是企业，这样你的思想就不会分散，你的思想不会过于热切地集中在任何事情上，每当这样的情况出现在你的脑海中时。
Of all my thoughts and cares, one only thing shall be the object, that I myself do nothing which to the proper constitution of man, (either in regard of the thing itself, or in regard of the manner, or of the time of doing,) is contrary.
在我所有的想法和关心中，只有一件事是目标，那就是我自己不做任何与人的适当构成（无论是就事情本身，或者就做事的方式或时间而言）相矛盾的事情。
The time when thou shalt have forgotten all things, is at hand.
你忘记一切的时刻即将来临。
And that time also is at hand, when thou thyself shalt be forgotten by all.
那个时刻也即将到来，那时你自己将被所有人遗忘。
Whilst thou art, apply thyself to that especially which unto man as he is a mart, is most proper and agreeable, and that is, for a man even to love them that transgress against him.
当你在的时候，要专心致志地去做对人来说最适当和最令人愉快的事情，因为他是一个聪明人，那就是，一个人甚至要爱那些违背他的人。
This shall be, if at the same time that any such thing doth happen, thou call to mind, that they are thy kinsmen; that it is through ignorance and against their wills that they sin; and that within a very short while after, both thou and he shall be no more.
如果同时发生任何这样的事情，你会想起，他们是你的亲戚；他们犯罪是由于无知和违背自己的意愿；不久之后，你和他都将不复存在。
But above all things, that he hath not done thee any hurt; for that by him thy mind and understanding is not made worse or more vile than it was before.
但最重要的是，他没有伤害你；因为他不会让你的思想和理解力变得比以前更糟糕或更卑鄙。
XVII.
十七．
The nature of the universe, of the common substance of all things as it were of so much wax hath now perchance formed a horse; and then, destroying that figure, hath new tempered and fashioned the matter of it into the form and substance of a tree: then that again into the form and substance of a man: and then that again into some other.
宇宙的本质，万物的共同本质，就像蜡一样，现在也许形成了一匹马；然后，摧毁那个形象，把它的物质重新调和并塑造成一棵树的形式和实质；然后又变成一个人的形式和实质；然后又变成另一个人的形式和实质。
Now every one of these doth subsist but for a very little while.
现在，每一个都存在，但只存在很短一段时间。
As for dissolution, if it be no grievous thing to the chest or trunk, to be joined together; why should it be more grievous to be put asunder?
至于分解，如果对胸部或躯干没有什么大碍的话，就可以连在一起；为什么分裂会更痛苦呢？
XVIII.
十八。
An angry countenance is much against nature, and it is oftentimes the proper countenance of them that are at the point of death.
愤怒的表情是非常违背自然的，而且往往是他们在临终时应有的表情。
But were it so, that all anger and passion were so thoroughly quenched in thee, that it were altogether impossible to kindle it any more, yet herein must not thou rest satisfied, but further endeavour by good consequence of true ratiocination, perfectly to conceive and understand, that all anger and passion is against reason.
但如果是这样的话，所有的愤怒和激情都在你身上彻底熄灭了，你根本不可能再点燃它，但你绝不能就此满足，而是进一步努力通过真正的推理的良好结果，完美地构想和理解，所有的愤怒和激情都是反对理性的。
For if thou shalt not be sensible of thine innocence; if that also shall be gone from thee, the comfort of a good conscience, that thou doest all things according to reason: what shouldest thou live any longer for?
因为如果你不意识到自己的清白；如果你做事都按理性行事，那么良心的安慰也将消失：你还活着为了什么？
All things that now thou seest, are but for a moment.
你现在所看到的一切，都只是一瞬间的事情。
That nature, by which all things in the world are administered, will soon bring change and alteration upon them, and then of their substances make other things like unto them: and then soon after others again of the matter and substance of these: that so by these means, the world may still appear fresh and new.
管理世界上所有事物的本质很快就会给它们带来变化和改变，然后它们的本质会产生与它们相似的其他事物；然后很快又会出现这些物质和本质的其他事物：因此，通过这些方式，世界可能仍然显得新鲜和新奇。
XIX.
十九。
Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass.
每当有人侵犯他人时，立即思考一下，当他侵犯他人时，他认为什么是善，什么是恶。
For this when thou knowest, thou wilt pity him thou wilt have no occasion either to wonder, or to be angry.
因为当你知道这一点时，你就会怜悯他，你就没有机会感到惊讶或生气。
For either thou thyself dust yet live in that error and ignorance, as that thou dust suppose either that very thing that he doth, or some other like worldly thing, to be good; and so thou art bound to pardon him if he have done that which thou in the like case wouldst have done thyself.
因为要么你自己仍然生活在错误和无知中，因为你认为他所做的事情或其他类似的世俗事情是好的；因此，如果他做了你在同样的情况下也会做的事，你就有义务原谅他。
Or if so be that thou dost not any more suppose the same things to be good or evil, that he doth; how canst thou but be gentle unto him that is in an error?
或者，如果你不再认为他所认为的事物是善或恶，那么；你怎能不对犯错的人表现出温柔呢？
XX.
XX。
Fancy not to thyself things future, as though they were present but of those that are present, take some aside, that thou takest most benefit of, and consider of them particularly, how wonderfully thou wouldst want them, if they were not present.
不要对未来的事情抱有幻想，就好像它们已经存在一样，而是那些已经存在的东西，把一些对你最有利的放在一边，并特别考虑它们，如果它们不存在，你会多么想要它们。
But take heed withal, lest that whilst thou dust settle thy contentment in things present, thou grow in time so to overprize them, as that the want of them (whensoever it shall so fall out) should be a trouble and a vexation unto thee.
但要小心，以免当你对现有的事物安定下来时，你会逐渐变得过高地珍惜它们，以至于缺乏它们（无论何时）会对你造成麻烦和烦恼。
Wind up thyself into thyself.
把自己卷入你自己之中。
Such is the nature of thy reasonable commanding part, as that if it exercise justice, and have by that means tranquillity within itself, it doth rest fully satisfied with itself without any other thing.
这就是你理性指挥部分的本质，如果它行使正义，并由此在自身内部保持平静，那么它就对自己完全满意，无需任何其他事物。
XXI.
二十一．
Wipe off all opinion stay the force and violence of unreasonable lusts and affections: circumscribe the present time examine whatsoever it be that is happened, either to thyself or to another: divide all present objects, either in that which is formal or material think of the last hour.
消除所有不合理的欲望和感情的力量和暴力的意见：限制当前的时间，检查发生的一切，无论是对你自己还是对他人：划分所有当前的对象，无论是形式的还是物质的，想想过去的一个小时。
That which thy neighbour hath committed, where the guilt of it lieth, there let it rest.
你的邻居所犯的罪，就该归咎于何处。
Examine in order whatsoever is spoken.
按顺序检查所说的内容。
Let thy mind penetrate both into the effects, and into the causes.
让你的心洞察结果和原因。
Rejoice thyself with true simplicity, and modesty; and that all middle things between virtue and vice are indifferent unto thee.
以真正的简单和谦虚为自己感到高兴；所有介于美德和恶行之间的中间事物对你来说都是无关紧要的。
Finally, love mankind; obey God.
最后，爱人类；服从上帝。
XXII.
第二十二．
All things (saith he) are by certain order and appointment.
一切事情（他说）都是按照一定的顺序和约定进行的。
And what if the elements only.
如果只有元素呢？
It will suffice to remember, that all things in general are by certain order and appointment: or if it be but few.
只要记住这一点就足够了：一般来说，所有的事情都是按照一定的顺序和约定进行的：或者即使只有很少的顺序和约定。
And as concerning death, that either dispersion, or the atoms, or annihilation, or extinction, or translation will ensue.
至于死亡，要么是分散，要么是原子，要么是毁灭，要么是灭绝，要么是转化。
And as concerning pain, that that which is intolerable is soon ended by death; and that which holds long must needs be tolerable; and that the mind in the meantime (which is all in all) may by way of interclusion, or interception, by stopping all manner of commerce and sympathy with the body, still retain its own tranquillity.
至于痛苦，那些无法忍受的事情很快就会以死亡结束。长期存在的事物必须是可以忍受的；与此同时，心灵（这就是一切）可以通过介入或拦截的方式，通过停止一切形式的商业活动和与身体的同情，仍然保持自己的平静。
Thy understanding is not made worse by it.
你的理解力并没有因此而变得更糟。
As for those parts that suffer, let them, if they can, declare their grief themselves.
至于那些受苦的部分，如果可以的话，让他们自己表达他们的悲伤。
As for praise and commendation, view their mind and understanding, what estate they are in; what kind of things they fly, and what things they seek after: and that as in the seaside, whatsoever was before to be seen, is by the continual succession of new heaps of sand cast up one upon another, soon hid and covered; so in this life, all former things by those which immediately succeed.
至于称赞、称赞，则观其心智，其境遇如何；它们飞翔什么样的东西，它们寻找什么东西：就像在海边一样，以前看到的任何东西，都会被不断堆积的新沙堆所覆盖，很快就被隐藏和覆盖了。故今生，一切前事皆由后事者。
XXIII.
第二十三．
Out of Plato.
出自柏拉图。
'He then whose mind is endowed with true magnanimity, who hath accustomed himself to the contemplation both of all times, and of all things in general; can this mortal life (thinkest thou) seem any great matter unto him?
‘那么，他的心被赋予了真正的宽宏，他习惯于对一切时代和一般事物进行沉思；这凡人的生活（你认为）对他来说有什么大不了的吗？
It is not possible, answered he.
这是不可能的，他回答道。
Then neither will such a one account death a grievous thing?
那么这样的死亡也不会是一件令人悲伤的事情吗？
By no means.'
绝不是这样。
XXIV.
第二十四。
Out of Antisthenes.
出于安提斯泰尼。
'It is a princely thing to do well, and to be ill-spoken of.
“做好事，不说坏话，这是一件高贵的事情。
It is a shameful thing that the face should be subject unto the mind, to be put into what shape it will, and to be dressed by it as it will; and that the mind should not bestow so much care upon herself, as to fashion herself, and to dress herself as best becometh her.'
这是一件可耻的事情，脸应该服从思想，被塑造成它想要的形状，并被它想要的打扮；这是一件可耻的事情。心灵不应该过多关心自己，而应该去塑造自己，把自己打扮成最适合她的样子。
XXV.
二十五．
Out of several poets and comics.
出自几位诗人和漫画家。
'It will but little avail thee, to turn thine anger and indignation upon the things themselves that have fallen across unto thee.
“将你的愤怒和愤慨转向那些落在你身上的事情本身对你来说是没有什么用处的。”
For as for them, they are not sensible of it, &c.
对于他们来说，他们没有意识到这一点，等等。
Thou shalt but make thyself a laughing-stock; both unto the Gods and men, &c.
你只会让自己成为笑柄；无论是对神还是对人，等等。
Our life is reaped like a ripe ear of corn; one is yet standing and another is down, &c.
我们的生命就像成熟的玉米穗一样被收获；一个还站着，另一个倒下了，等等。
But if so be that I and my children be neglected by the gods, there is some reason even for that, &c.
但如果我和我的孩子们被众神忽视，那也是有原因的，等等。
As long as right and equity is of my side, &c.
只要权利和公平是我这边的，等等。
Not to lament with them, not to tremble, &c.'
不要和他们一起哀叹，不要颤抖，等等。”
XXVI.
二十六．
Out of Plato.
出自柏拉图。
'My answer, full of justice and equity, should be this: Thy speech is not right, O man!
“我的回答应该是充满正义和公平的：你的言论不对，哦人类！”
if thou supposest that he that is of any worth at all, should apprehend either life or death, as a matter of great hazard and danger; and should not make this rather his only care, to examine his own actions, whether just or unjust: whether actions of a good, or of a wicked man, &c.
如果你认为一个有任何价值的人应该将生或死视为一个巨大的危险和危险；并且不应该把这作为他唯一关心的事情来检查自己的行为，无论正义还是不正义：无论是好人的行为，还是恶人的行为，等等。
For thus in very truth stands the case, O ye men of Athens.
雅典人啊，事实确实如此。
What place or station soever a man either hath chosen to himself, judging it best for himself; or is by lawful authority put and settled in, therein do I think (all appearance of danger notwithstanding) that he should continue, as one who feareth neither death, nor anything else, so much as he feareth to commit anything that is vicious and shameful, &c.
一个人为自己选择了什么地方或地位，并做出最适合自己的判断；或者是由合法权威设立和安置的，其中我认为（尽管存在所有危险）他应该继续，作为一个既不害怕死亡，也不害怕其他任何事情的人，就像他害怕犯下任何邪恶和可耻的事情一样，等等。
But, O noble sir, consider I pray, whether true generosity and true happiness, do not consist in somewhat else rather, than in the preservation either of our, or other men's lives.
但是，尊贵的先生，请考虑一下，我祈祷，真正的慷慨和真正的幸福是否不在于其他，而在于保护我们或其他人的生命。
For it is not the part of a man that is a man indeed, to desire to live long or to make much of his life whilst he liveth: but rather (he that is such) will in these things wholly refer himself unto the Gods, and believing that which every woman can tell him, that no man can escape death; the only thing that he takes thought and care for is this, that what time he liveth, he may live as well and as virtuously as he can possibly, &c.
因为，真正男人的本分并不是渴望活得长久，或者在活着的时候充分利用自己的生命：而是（这样的人）在这些事情上将自己完全交给诸神，并相信每个女人都可以告诉他的，没有人能逃脱死亡；他唯一关心和关心的事情是，无论他活着的时候，他都可以尽可能地生活得好，有道德，等等。
To look about, and with the eyes to follow the course of the stars and planets as though thou wouldst run with them; and to mind perpetually the several changes of the elements one into another.
环顾四周，用眼睛追随恒星和行星的轨迹，就好像你会与它们一起奔跑；并永远注意元素从一种到另一种的几种变化。
For such fancies and imaginations, help much to purge away the dross and filth of this our earthly life,' &c.
对于这样的幻想和想象，有助于清除我们尘世生活中的渣滓和污秽，”等等。
That also is a fine passage of Plato's, where he speaketh of worldly things in these words: 'Thou must also as from some higher place look down, as it were, upon the things of this world, as flocks, armies, husbandmen's labours, marriages, divorces, generations, deaths: the tumults of courts and places of judicatures; desert places; the several nations of barbarians, public festivals, mournings, fairs, markets.' How all things upon earth are pell-mell; and how miraculously things contrary one to another, concur to the beauty and perfection of this universe.
这也是柏拉图的一段精彩段落，他在谈到世俗事物时这样说道：“你也必须从某个更高的地方俯视这个世界上的事物，比如羊群、军队、农夫的劳动、婚姻、离婚、世代相传、死亡：法庭和司法机构的骚乱；等等。”沙漠地区；几个野蛮国家、公共节日、哀悼、集市、市场。地球上的万物是多么混乱；事物彼此相反，却奇迹般地与这个宇宙的美丽和完美相一致。
XXVII.
二十七．
To look back upon things of former ages, as upon the manifold changes and conversions of several monarchies and commonwealths.
回顾过去的时代，回顾几个君主国和联邦的多重变化和转变。
We may also foresee things future, for they shall all be of the same kind; neither is it possible that they should leave the tune, or break the concert that is now begun, as it were, by these things that are now done and brought to pass in the world.
我们也可以预见未来的事物，因为它们都是同一类；他们也不可能因为现在已经在世界上发生和发生的这些事情而离开曲调，或者破坏现在开始的音乐会。
It comes all to one therefore, whether a man be a spectator of the things of this life but forty years, or whether he see them ten thousand years together: for what shall he see more?
因此，一个人是否只观察今生的事物四十年，或者他是否观察它们一万年：因为他还能看到什么？
'And as for those parts that came from the earth, they shall return unto the earth again; and those that came from heaven, they also shall return unto those heavenly places.' Whether it be a mere dissolution and unbinding of the manifold intricacies and entanglements of the confused atoms; or some such dispersion of the simple and incorruptible elements...
'至于那些来自大地的部分，它们将再次回到大地；那些从天上来的人，也将回到那些天上的地方。是否只是对混乱原子的多重错综复杂和纠缠的溶解和解开？或者一些简单而廉洁的元素的分散......
'With meats and drinks and divers charms, they seek to divert the channel, that they might not die.
‘他们用肉、酒和各种魅力，寻求改变航道，以免死亡。
Yet must we needs endure that blast of wind that cometh from above, though we toil and labour never so much.'
然而，我们必须忍受从天上吹来的狂风，尽管我们辛劳劳作，但从未如此辛苦。
XXVIII.
二十八．
He hath a stronger body, and is a better wrestler than I.
他的身体比我强壮，摔跤也比我好。
What then?
然后呢？
Is he more bountiful?
他更丰富吗？
is he more modest?
他比较谦虚吗？
Doth he bear all adverse chances with more equanimity: or with his neighbour's offences with more meekness and gentleness than I?
他是否能够更加平静地应对所有逆境，或者能够比我更加温和地对待邻居的冒犯？
XXIX.
二十九。
Where the matter may be effected agreeably to that reason, which both unto the Gods and men is common, there can be no just cause of grief or sorrow.
如果事情能够按照神和人所共有的理由进行，那么就不会有正当的理由悲伤或悲伤。
For where the fruit and benefit of an action well begun and prosecuted according to the proper constitution of man may be reaped and obtained, or is sure and certain, it is against reason that any damage should there be suspected.
因为，如果一项行动的成果和利益按照人类的适当体质开始和执行，就可以收获和获得，或者是肯定和肯定的，那么怀疑有任何损害是不合理的。
In all places, and at all times, it is in thy power religiously to embrace whatsoever by God's appointment is happened unto thee, and justly to converse with those men, whom thou hast to do with, and accurately to examine every fancy that presents itself, that nothing may slip and steal in, before thou hast rightly apprehended the true nature of it.
无论何时何地，你都有能力虔诚地接受上帝指定发生在你身上的任何事情，并公正地与那些必须与你打交道的人交谈，并准确地检查出现的每一个幻想，以便在你正确理解它的真实本质之前，没有任何东西可以溜走和偷偷溜进去。
XXX.
XXX。
Look not about upon other men's minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things that are done by thee: doth lead, and direct thee.
不要关心别人的想法和理解力；但是，在发生在你身上的事情中，要正视自然，包括宇宙的自然；尤其是你，在你所做的事情中：引导你，指导你。
Now every one is bound to do that, which is consequent and agreeable to that end which by his true natural constitution he was ordained unto.
现在，每个人都必须这样做，这是他真正的自然构造所注定要达到的目标的结果和一致。
As for all other things, they are ordained for the use of reasonable creatures: as in all things we see that that which is worse and inferior, is made for that which is better.
至于所有其他事物，它们都是为理性生物的使用而命定的：正如在所有事物中我们看到的，更糟糕和低等的事物是为更好的事物而创造的。
Reasonable creatures, they are ordained one for another.
理性的生物，他们是彼此注定的。
That therefore which is chief in every man's constitution, is, that he intend the common good.
因此，每个人的宪法中最重要的一点就是，他的意图是公共利益。
The second is, that he yield not to any lusts and motions of the flesh.
第二，他不屈服于任何肉体的情欲和冲动。
For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her.
因为这是理性和智力能力的一部分和特权，她可以如此约束自己，无论是敏感能力还是食欲能力都不会压倒她。
For both these are brutish.
对于两者来说，这些都是野蛮的。
And therefore over both she challengeth mastery, and cannot anyways endure, if in her right temper, to be subject unto either.
因此，她对这两者都提出了挑战，如果她的脾气正常的话，她无论如何也不能忍受受制于其中任何一个。
And this indeed most justly.
这确实是最公正的。
For by nature she was ordained to command all in the body.
因为她天生就注定要指挥身体的一切。
The third thing proper to man by his constitution, is, to avoid all rashness and precipitancy; and not to be subject to error.
人的本性所特有的第三件事是，避免一切鲁莽和鲁莽。并且不要犯错误。
To these things then, let the mind apply herself and go straight on, without any distraction about other things, and she hath her end, and by consequent her happiness.
那么，对于这些事情，让心专心致志地继续前进，不为其他事情分心，她就会得到她的结局，并因此得到她的幸福。
XXXI.
三十一.
As one who had lived, and were now to die by right, whatsoever is yet remaining, bestow that wholly as a gracious overplus upon a virtuous life.
作为一个曾经活过、现在将按理死去的人，无论还剩下什么，都将其完全作为一种仁慈的过剩赠予有道德的生活。
Love and affect that only, whatsoever it be that happeneth, and is by the fates appointed unto thee.
只爱和影响它，无论发生什么，并且是由命运指定给你的。
For what can be more reasonable?
为了什么可以更合理？
And as anything doth happen unto thee by way of cross, or calamity, call to mind presently and set before thine eyes, the examples of some other men, to whom the self-same thing did once happen likewise.
当任何事情因十字架或灾难而发生在你身上时，请立即回想起并在你眼前放一些其他人的例子，同样的事情曾经在他们身上发生过。
Well, what did they?
嗯，他们做了什么？
They grieved; they wondered; they complained.
他们悲伤不已；他们想知道；他们抱怨道。
And where are they now?
他们现在在哪里？
All dead and gone.
全部死了，消失了。
Wilt thou also be like one of them?
你也想成为他们中的一员吗？
Or rather leaving to men of the world (whose life both in regard of themselves, and them that they converse with, is nothing but mere mutability; or men of as fickle minds, as fickle bodies; ever changing and soon changed themselves) let it be thine only care and study, how to make a right use of all such accidents.
或者更确切地说，留给这个世界上的人（他们的生活无论是就他们自己而言，还是与他们交谈的人来说，都只不过是易变的；或者思想善变的人，就像善变的身体一样；他们自己不断变化，很快就改变了）让你唯一关心和研究的是如何正确利用所有这些偶然事件。
For there is good use to be made of them, and they will prove fit matter for thee to work upon, if it shall be both thy care and thy desire, that whatsoever thou doest, thou thyself mayst like and approve thyself for it.
因为它们有很好的用途，而且如果你关心和渴望，无论你做什么，你自己都会喜欢并认可它，那么它们将证明适合你去做。
And both these, see, that thou remember well, according as the diversity of the matter of the action that thou art about shall require.
请注意，根据您所涉及的行动事项的多样性，您要记住这两点。
Look within; within is the fountain of all good.
向内看；内在是一切美好的源泉。
Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper.
这样的泉水，泉水永远不会枯竭，所以你越挖越深。
XXXII.
三十二.
Thou must use thyself also to keep thy body fixed and steady; free from all loose fluctuant either motion, or posture.
你还必须用自己来保持你的身体固定和稳定；不受任何松散波动的影响，无论是运动还是姿势。
And as upon thy face and looks, thy mind hath easily power over them to keep them to that which is grave and decent; so let it challenge the same power over the whole body also.
就像在你的脸和外表上一样，你的思想很容易控制它们，使它们保持严肃和正派。所以让它也挑战整个身体的同样的力量。
But so observe all things in this kind, as that it be without any manner of affectation.
但凡事都要这样观察，不要带任何矫揉造作的态度。
XXXIII.
三十三．
The art of true living in this world is more like a wrestler's, than a dancer's practice.
在这个世界上真正生活的艺术更像是摔跤手的艺术，而不是舞者的练习。
For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down.
因为在这一点上，他们都同意，教导一个人遇到的任何事情，让他做好准备，没有什么可以把他打倒。
XXXIV.
三十四。
Thou must continually ponder and consider with thyself, what manner of men they be, and for their minds and understandings what is their present estate, whose good word and testimony thou dost desire.
你必须不断地思考和思考他们是怎样的人，他们的思想和理解力如何，他们目前的状况如何，你希望得到他们的好言和见证。
For then neither wilt thou see cause to complain of them that offend against their wills; or find any want of their applause, if once thou dost but penetrate into the true force and ground both of their opinions, and of their desires.
因为这样你就没有理由去抱怨那些违背自己意愿的人了；如果你一旦深入了解他们的观点和愿望的真正力量和基础，你就会发现他们缺乏掌声。
'No soul (saith he) is willingly bereft of the truth,' and by consequent, neither of justice, or temperance, or kindness, and mildness; nor of anything that is of the same kind.
（他说）“没有一个灵魂愿意失去真理”，因此也不会失去正义、节制、仁慈和温和；也不是任何同类的东西。
It is most needful that thou shouldst always remember this.
最重要的是你应该永远记住这一点。
For so shalt thou be far more gentle and moderate towards all men.
因为这样你才会对所有人更加温柔和温和。
XXXV.
三十五。
What pain soever thou art in, let this presently come to thy mind, that it is not a thing whereof thou needest to be ashamed, neither is it a thing whereby thy understanding, that hath the government of all, can be made worse.
无论你处于何种痛苦中，请立即想到这一点：这不是你需要感到羞耻的事情，也不是你掌管所有人的理解力会变得更糟的事情。
For neither in regard of the substance of it, nor in regard of the end of it (which is, to intend the common good) can it alter and corrupt it.
因为无论就其实质而言，还是就其目的（即谋求共同利益）而言，它都无法改变和败坏它。
This also of Epicurus mayst thou in most pains find some help of, that it is 'neither intolerable, nor eternal;' so thou keep thyself to the true bounds and limits of reason and give not way to opinion.
伊壁鸠鲁的这一点也可以让你在最痛苦的时候找到一些帮助，它“既不是无法忍受的，也不是永恒的”。因此，你要遵守理性的真正界限，不屈服于意见。
This also thou must consider, that many things there be, which oftentimes unsensibly trouble and vex thee, as not armed against them with patience, because they go not ordinarily under the name of pains, which in very deed are of the same nature as pain; as to slumber unquietly, to suffer heat, to want appetite: when therefore any of these things make thee discontented, check thyself with these words: Now hath pain given thee the foil; thy courage hath failed thee.
你还必须考虑到，有许多事情常常在不知不觉中困扰和困扰你，因为你没有耐心地对抗它们，因为它们通常不以痛苦的名义出现，而实际上，痛苦与痛苦具有相同的性质；例如睡眠不安、受热、食欲不振：因此，当这些事情中的任何一个使你不满意时，请用以下这些话来检查自己：现在疼痛给了你衬托；你失去了勇气。
XXXVI.
三十六．
Take heed lest at any time thou stand so affected, though towards unnatural evil men, as ordinary men are commonly one towards another.
小心，不要在任何时候受到如此的影响，即使是面对不自然的恶人，就像普通人通常对待另一个人一样。
XXXVII.
三十七。
How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition?
我们如何知道苏格拉底是否确实如此杰出、性情如此非凡？
For that he died more gloriously, that he disputed with the Sophists more subtilty; that he watched in the frost more assiduously; that being commanded to fetch innocent Salaminius, he refused to do it more generously; all this will not serve.
因为他死得更加光荣，因为他与诡辩家的争论更加狡猾。他在霜冻中更加专注地观察；当他被命令去抓无辜的萨拉米尼乌斯时，他拒绝更加慷慨地去做。这一切都不起作用。
Nor that he walked in the streets, with much gravity and majesty, as was objected unto him by his adversaries: which nevertheless a man may well doubt of, whether it were so or no, or, which above all the rest, if so be that it were true, a man would well consider of, whether commendable, or dis-commendable.
他在街上行走时也没有像他的对手所反对的那样，显得庄严而威严：尽管如此，一个人可能会怀疑这一点，无论它是真是假，或者，最重要的是，如果它是真的，一个人会很好地考虑，无论是值得赞扬还是不值得赞扬。
The thing therefore that we must inquire into, is this; what manner of soul Socrates had: whether his disposition was such; as that all that he stood upon, and sought after in this world, was barely this, that he might ever carry himself justly towards men, and holily towards the Gods.
因此，我们必须探究的是：苏格拉底有什么样的灵魂：他的性情是否如此；他在这个世界上所立足和追求的一切，只不过是为了他能够公正地对待人类，圣洁地对待众神。
Neither vexing himself to no purpose at the wickedness of others, nor yet ever condescending to any man's evil fact, or evil intentions, through either fear, or engagement of friendship.
既不因他人的邪恶而无端烦恼，也不因恐惧或友谊而屈尊于任何人的邪恶事实或邪恶意图。
Whether of those things that happened unto him by God's appointment, he neither did wonder at any when it did happen, or thought it intolerable in the trial of it.
无论是上帝指定发生在他身上的那些事情，当它真正发生时，他都没有感到惊讶，或者在尝试它时认为它是无法忍受的。
And lastly, whether he never did suffer his mind to sympathise with the senses, and affections of the body.
最后，他是否从未让自己的心灵同情身体的感官和情感。
For we must not think that Nature hath so mixed and tempered it with the body, as that she hath not power to circumscribe herself, and by herself to intend her own ends and occasions.
因为我们决不能认为大自然已将身体与身体混合和调和，以至于她没有能力限制自己，也没有能力自行决定自己的目的和场合。
XXXVIII.
三十八。
For it is a thing very possible, that a man should be a very divine man, and yet be altogether unknown.
因为很有可能，一个人是一个非常神圣的人，但却完全不为人知。
This thou must ever be mindful of, as of this also, that a man's true happiness doth consist in very few things.
你必须时刻牢记这一点，一个人真正的幸福并不在于很少的事情。
And that although thou dost despair, that thou shalt ever be a good either logician, or naturalist, yet thou art never the further off by it from being either liberal, or modest, or charitable, or obedient unto God.
尽管你对自己将永远成为一名优秀的逻辑学家或自然学家感到绝望，但你绝不会因此而远离自由、谦虚、慈善或服从上帝。
XXXIX.
三十九。
Free from all compulsion in all cheerfulness and alacrity thou mayst run out thy time, though men should exclaim against thee never so much, and the wild beasts should pull in sunder the poor members of thy pampered mass of flesh.
摆脱所有的强迫，在所有的快乐和敏捷中，你可以耗尽你的时间，尽管人们应该对你大声疾呼，而野兽应该把你那被养尊处优的肉体中可怜的成员撕成碎片。
For what in either of these or the like cases should hinder the mind to retain her own rest and tranquillity, consisting both in the right judgment of those things that happen unto her, and in the ready use of all present matters and occasions?
因为在这些或类似的情况下，什么会阻碍心灵保持自己的休息和平静，既包括对发生在她身上的事情的正确判断，也包括对所有当前事件和场合的随时利用？
So that her judgment may say, to that which is befallen her by way of cross: this thou art in very deed, and according to thy true nature: notwithstanding that in the judgment of opinion thou dust appear otherwise: and her discretion to the present object; thou art that, which I sought for.
因此，她的判断可能会说，对于因十字架而降临到她身上的事情：这就是你的行为，并且根据你的真实本性：尽管在意见判断中你看起来并非如此：以及她对当前目标的判断力；你就是我所寻找的那个人。
For whatsoever it be, that is now present, shall ever be embraced by me as a fit and seasonable object, both for my reasonable faculty, and for my sociable, or charitable inclination to work upon.
因为无论现在存在的是什么，我都将永远将其视为一个合适且适时的目标，无论是出于我的合理能力，还是出于我的社交或慈善倾向。
And that which is principal in this matter, is that it may be referred either unto the praise of God, or to the good of men.
在这件事上最重要的是，它可以指上帝的赞美，也可以指人的利益。
For either unto God or man, whatsoever it is that doth happen in the world hath in the ordinary course of nature its proper reference; neither is there anything, that in regard of nature is either new, or reluctant and intractable, but all things both usual and easy.
因为无论对上帝还是对人来说，无论发生在世界上的任何事情，在自然的正常过程中都有其适当的参考。就自然而言，没有什么是新的、不情愿的和难处理的，但所有的事情都是平常和容易的。
XL.
XL。
Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation.
那么，当一个人把每一天都当作生命的最后一天来度过时，他的生活和言谈就达到了完美的境界：他的感情既不炽热激烈，又不至于冷漠愚蠢，没有理智；并且没有任何形式的掩饰。
XLI.
XLI。
Can the Gods, who are immortal, for the continuance of so many ages bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; and dust thou so grievously take on, as one that could bear with them no longer; thou that art but for a moment of time?
不朽的诸神能否像以往那样，在如此多的时代中毫无愤慨地容忍如此众多的罪人，是的，不仅如此，而且还如此照顾他们，使他们一无所有？你如此悲伤地承受着灰尘，就像一个无法再忍受它们的人；你那只是一瞬间吗？
yea thou that art one of those sinners thyself?
是的，你自己就是那些罪人之一吗？
A very ridiculous thing it is, that any man should dispense with vice and wickedness in himself, which is in his power to restrain; and should go about to suppress it in others, which is altogether impossible.
任何人都应该摒弃自己身上的恶习和邪恶，这是一件非常荒谬的事情，而这是他有能力抑制的。并试图去压制别人的这种情绪，这是完全不可能的。
XLII.
四十二．
What object soever, our reasonable and sociable faculty doth meet with, that affords nothing either for the satisfaction of reason, or for the practice of charity, she worthily doth think unworthy of herself.
无论我们的理性和社交能力遇到什么对象，如果它既不能满足理性，也不能提供慈善实践，她就会认为自己不值得。
XLIII.
第四十三．
When thou hast done well, and another is benefited by thy action, must thou like a very fool look for a third thing besides, as that it may appear unto others also that thou hast done well, or that thou mayest in time, receive one good turn for another?
当你做得很好，而另一个人因你的行为而受益时，你是否必须像一个傻瓜一样去寻找第三件事，以便别人也认为你做得很好，或者你可以及时得到一个好的回报？
No man useth to be weary of that which is beneficial unto him.
没有人会对对他有益的事情感到厌倦。
But every action according to nature, is beneficial.
但一切顺其自然的行为都是有益的。
Be not weary then of doing that which is beneficial unto thee, whilst it is so unto others.
因此，不要厌倦做那些对你有益的事情，而这对别人也是如此。
XLIV.
四十四。
The nature of the universe did once certainly before it was created, whatsoever it hath done since, deliberate and so resolve upon the creation of the world.
宇宙的本质在它被创造之前，无论它之后做了什么，都曾深思熟虑并决定了世界的创造。
Now since that time, whatsoever it is, that is and happens in the world, is either but a consequent of that one and first deliberation: or if so be that this ruling rational part of the world, takes any thought and care of things particular, they are surely his reasonable and principal creatures, that are the proper object of his particular care and providence.
现在，从那时起，无论世界上存在和发生的是什么，要么只是那一次和第一次深思熟虑的结果：或者，如果世界上这个占统治地位的理性部分对特定事物进行任何思考和照顾，那么它们肯定是他的合理和主要的创造物，是他特殊照顾和护理的适当对象。
This often thought upon, will much conduce to thy tranquillity.
经常思考这一点，将大大有助于你的平静。
THE EIGHTH BOOK
第八本书
I.
我。
This also, among other things, may serve to keep thee from vainglory; if thou shalt consider, that thou art now altogether incapable of the commendation of one, who all his life long, or from his youth at least, hath lived a philosopher's life.
除其他外，这也可能有助于防止你的虚荣心。如果你考虑一下，你现在完全无法赞扬一个人，他一生，或者至少从青年时代起，就过着哲学家的生活。
For both unto others, and to thyself especially, it is well known, that thou hast done many things contrary to that perfection of life.
因为对于他人，尤其是对于你自己，众所周知，你做了许多与生命的完美背道而驰的事情。
Thou hast therefore been confounded in thy course, and henceforth it will be hard for thee to recover the title and credit of a philosopher.
因此，你在自己的道路上已经被迷惑了，从此以后，你将很难恢复哲学家的头衔和信誉。
And to it also is thy calling and profession repugnant.
你的职业和职业也与此相抵触。
If therefore thou dost truly understand, what it is that is of moment indeed; as for thy fame and credit, take no thought or care for that: let it suffice thee if all the rest of thy life, be it more or less, thou shalt live as thy nature requireth, or according to the true and natural end of thy making.
因此，如果你真正理解了，那确实是重要的事情；至于你的名誉和信誉，不必考虑或关心：只要你的余生，无论或多或少，你都按照你的本性要求生活，或者按照你创造的真实和自然的目的生活，那就足够了。
Take pains therefore to know what it is that thy nature requireth, and let nothing else distract thee.
因此，要努力了解你的本性需要什么，不要让任何其他事情分散你的注意力。
Thou hast already had sufficient experience, that of those many things that hitherto thou hast erred and wandered about, thou couldst not find happiness in any of them.
你已经有足够的经验了，迄今为止你所犯过的错误和徘徊的许多事情，你都无法在其中找到幸福。
Not in syllogisms, and logical subtilties, not in wealth, not in honour and reputation, not in pleasure.
不是三段论和逻辑的微妙，不是财富，不是荣誉和名誉，不是快乐。
In none of all these.
所有这些都不是。
Wherein then is it to be found?
那么在哪里可以找到它呢？
In the practice of those things, which the nature of man, as he is a man, doth require.
在实践这些事情时，这是人的本性所要求的，因为他是一个人。
How then shall he do those things?
那么他该如何做那些事情呢？
if his dogmata, or moral tenets and opinions (from which all motions and actions do proceed), be right and true.
如果他的教条或道德信条和观点（所有动议和行动都源于此）是正确和真实的。
Which be those dogmata?
这些教条是什么？
Those that concern that which is good or evil, as that there is nothing truly good and beneficial unto man, but that which makes him just, temperate, courageous, liberal; and that there is nothing truly evil and hurtful unto man, but that which causeth the contrary effects.
那些关心善恶的人，认为除了使人公正、节制、勇敢、慷慨的事物之外，没有什么是真正对人有益的。没有什么是对人类真正邪恶和有害的，除非它造成相反的影响。
II.
二.
Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me?
在你所做的每一个行动中，向自己提出这个问题；当它完成后，我会如何同意呢？
Shall I have no occasion to repent of it?
难道我就没有机会悔改吗？
Yet a very little while and I am dead and gone; and all things are at end.
然而不久之后，我就死了，消失了；一切都结束了。
What then do I care for more than this, that my present action whatsoever it be, may be the proper action of one that is reasonable; whose end is, the common good; who in all things is ruled and governed by the same law of right and reason, by which God Himself is.
那么，除了这个之外，我还关心什么呢？无论我现在的行为是什么，都可能是一个合理的人的正确行为；其目的是共同利益；他在一切事物上都受到同样的正义和理性法则的统治和统治，上帝本身也是如此。
III.
三．
Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates?
亚历山大、凯厄斯、庞培；这些对第欧根尼、赫拉克利特和苏格拉底来说意味着什么？
These penetrated into the true nature of things; into all causes, and all subjects: and upon these did they exercise their power and authority.
这些都深入到了事物的本质；影响所有的事业和所有的主题：他们在此基础上行使他们的权力和权威。
But as for those, as the extent of their error was, so far did their slavery extend.
但对于那些人来说，他们的错误程度越大，他们的奴役也就越广泛。
IV.
四．
What they have done, they will still do, although thou shouldst hang thyself.
他们已经做过的事，他们仍然会做，尽管你应该上吊自杀。
First; let it not trouble thee.
第一的;别让它困扰你。
For all things both good and evil: come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass.
一切善恶之事：按照宇宙的本质和一般状况而发生，在不久的将来，一切事物都会结束；没有人会被记住：就像现在的非洲人（例如）和奥古斯都一样，这已经成为现实。
Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
然后是第二；把你的注意力集中在事情本身上；审视一下，记住你自己，无论如何，你注定是一个好人，作为一个人，你的本性对你的要求是什么，不要偏离你的目的，说你认为最公正的话：只说友善，谦虚，不虚伪。
V.
五、
That which the nature of the universe doth busy herself about, is; that which is here, to transfer it thither, to change it, and thence again to take it away, and to carry it to another place.
宇宙的本质所忙的事情是：把这里的东西转移到那里，改变它，然后再把它拿走，带到另一个地方。
So that thou needest not fear any new thing.
这样你就不必害怕任何新事物。
For all things are usual and ordinary; and all things are disposed by equality.
因为一切事物都是平常的、普通的；一切事物都平等地处理。
VI.
六．
Every particular nature hath content, when in its own proper course it speeds.
每一种特定的自然都有内容，只要它按照自己适当的方式加速。
A reasonable nature doth then speed, when first in matter of fancies and imaginations, it gives no consent to that which is either false uncertain.
理性的本性会加速发展，当首先涉及幻想和想象时，它不会同意虚假的不确定性。
Secondly, when in all its motions and resolutions it takes its level at the common good only, and that it desireth nothing, and flieth from nothing, bet what is in its own power to compass or avoid.
其次，当它的所有动议和决议都只考虑公共利益时，它什么都不渴望，也从无到有，就押注于它自己的能力范围内的事物，以实现或避免。
And lastly, when it willingly and gladly embraceth, whatsoever is dealt and appointed unto it by the common nature.
最后，当它心甘情愿地、高兴地拥抱共同本性所赋予和指定的一切时。
For it is part of it; even as the nature of any one leaf, is part of the common nature of all plants and trees.
因为它是它的一部分；正如任何一片叶子的性质一样，是所有植物和树木共同性质的一部分。
But that the nature of a leaf, is part of a nature both unreasonable and unsensible, and which in its proper end may be hindered; or, which is servile and slavish: whereas the nature of man is part of a common nature which cannot be hindered, and which is both reasonable and just.
但是，一片叶子的本性是不合理和不明智的本性的一部分，其正确的目的可能会受到阻碍；或者说，这是奴性和奴性的：而人的本性是共同本性的一部分，这是无法阻止的，而且是合理和正义的。
From whence also it is, that according to the worth of everything, she doth make such equal distribution of all things, as of duration, substance form, operation, and of events and accidents.
也正是从这里，她根据一切事物的价值，对所有事物进行了平等的分配，如持续时间、物质形式、运作、事件和事故。
But herein consider not whether thou shalt find this equality in everything absolutely and by itself; but whether in all the particulars of some one thing taken together, and compared with all the particulars of some other thing, and them together likewise.
但这里不要考虑你是否会发现一切事物本身都绝对平等；但是否将某事物的所有细节放在一起，并与另一事物的所有细节进行比较，并且将它们放在一起也同样如此。
VII.
七．
Thou hast no time nor opportunity to read.
你没有时间也没有机会读书。
What then?
然后呢？
Hast thou not time and opportunity to exercise thyself, not to wrong thyself; to strive against all carnal pleasures and pains, and to get the upper hand of them; to contemn honour and vainglory; and not only, not to be angry with them, whom towards thee thou doest find unsensible and unthankful; but also to have a care of them still, and of their welfare?
难道你没有时间和机会锻炼自己，不要委屈自己吗？与一切肉体的快乐和痛苦作斗争，并战胜它们；蔑视荣誉和虚荣；不仅不要对他们生气，因为你发现他们对你毫无知觉而且忘恩负义；还要照顾他们以及他们的福利？
VIII.
八．
Forbear henceforth to complain of the trouble of a courtly life, either in public before others, or in private by thyself.
从此以后，无论是在公共场合还是在私下里，都不要抱怨宫廷生活的麻烦。
IX.
九．
Repentance is an inward and self-reprehension for the neglect or omission of somewhat that was profitable.
悔改是一种内心的自我谴责，因为忽视或遗漏了一些有益的事情。
Now whatsoever is good, is also profitable, and it is the part of an honest virtuous man to set by it, and to make reckoning of it accordingly.
现在，凡是善的，也是有利益的，诚实的仁人应当遵守它，并相应地计算它。
But never did any honest virtuous man repent of the neglect or omission of any carnal pleasure: no carnal pleasure then is either good or profitable.
但任何诚实的有德行的人都不会因为忽视或遗漏任何肉体的快乐而后悔：那么，肉体的快乐就不是好的，也不是有利可图的。
X.
X.
This, what is it in itself, and by itself, according to its proper constitution?
根据其适当的构成，它本身是什么？
What is the substance of it?
它的实质是什么？
What is the matter, or proper use?
这是什么问题，还是正确使用？
What is the form or efficient cause?
形式或动力因是什么？
What is it for in this world, and how long will it abide?
它来到这个世界上有什么用，它还能存在多久？
Thus must thou examine all things, that present themselves unto thee.
因此，你必须审视所有呈现在你面前的事物。
XI.
十一.
When thou art hard to be stirred up and awaked out of thy sleep, admonish thyself and call to mind, that, to perform actions tending to the common good is that which thine own proper constitution, and that which the nature of man do require.
当你难以从睡梦中醒来时，告诫自己并提醒自己，采取有利于公共利益的行动是你自己的本性，也是人性所要求的。
But to sleep, is common to unreasonable creatures also.
但睡觉对于不讲道理的生物来说也是很常见的。
And what more proper and natural, yea what more kind and pleasing, than that which is according to nature?
还有什么比顺应自然的行为更恰当、更自然，是的，还有什么更仁慈、更令人愉悦呢？
XII.
十二．
As every fancy and imagination presents itself unto thee, consider (if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it.
当每一个幻想和想象呈现在你面前时，考虑（如果可能的话）它的真实本质和适当的品质，并与你自己推理。
XIII.
十三．
At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil?
当你第一次见到任何人时，立即对自己说：这个人，他对善恶的看法是什么？
as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death?
关于痛苦、快乐以及两者的原因；关乎荣辱，关乎生死？
thus and thus.
如此如此。
Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things?
如果一个人有这样那样的观点并不足为奇，那么他做出这样那样的事情又怎么会奇怪呢？
I will remember then, that he cannot but do as he doth, holding those opinions that he doth.
那时我会记得，他不能不做他所做的事，坚持他所做的那些观点。
Remember, that as it is a shame for any man to wonder that a fig tree should bear figs, so also to wonder that the world should bear anything, whatsoever it is which in the ordinary course of nature it may bear.
请记住，对于任何人来说，怀疑无花果树应该结无花果都是一种耻辱，同样，怀疑世界应该结出任何东西，无论它在自然的正常过程中可能结出什么东西，都是一种耻辱。
To a physician also and to a pilot it is a shame either for the one to wonder, that such and such a one should have an ague; or for the other, that the winds should prove Contrary.
对于医生和飞行员来说，如果有人怀疑某个人患有疟疾，这也是一种耻辱；对于一名医生和飞行员来说，如果有人怀疑某个人患有疟疾，这也是一种耻辱；而对于一名医生和飞行员来说，如果有人怀疑某个人患有疟疾，这也是一种耻辱。或者对于另一个，风向应该是相反的。
XIV.
十四。
Remember, that to change thy mind upon occasion, and to follow him that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help.
请记住，偶尔改变你的想法并追随能够纠正你的人，与在没有帮助的情况下一开始就发现什么是正确和公正一样天真。
For of thee nothing is required, ti, is beyond the extent of thine own deliberation and jun.
因为对你来说，没有什么要求是超出你自己的深思熟虑和君的范围的。
merit, and of thine own understanding.
优点，以及你自己的理解。
XV.
十五。
If it were thine act and in thine own power, wouldest thou do it?
如果这是你的行为，并且凭借你自己的力量，你会这么做吗？
If it were not, whom dost tin accuse?
如果不是，还能指责谁呢？
the atoms, or the Gods?
原子，还是众神？
For to do either, the part of a mad man.
无论做什么，都是疯子的行为。
Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain?
因此，你不能责怪任何人，但如果你有能力的话，请纠正错误；如果不是，抱怨有何用？
For nothing should be done but to some certain end.
因为除了达到某个特定的目的之外，什么都不应该做。
XVI.
十六．
Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world, here it have its abode and change, here also shall it have its dissolution into its proper elements.
无论什么死亡和堕落，无论它在哪里死亡和堕落，它都不能从世界上消失，在这里它有它的居所和变化，在这里它也将分解成它适当的元素。
The same are the world's elements, and the elements of which thou dost consist.
世界的元素以及构成你的元素也是如此。
And they when they are changed, they murmur not; why shouldest thou?
当他们改变时，他们并不抱怨；你为什么要这么做？
XVII.
十七．
Whatsoever is, was made for something: as a horse, a vine.
无论是什么，都是为了某种目的而被创造的：比如一匹马，一棵藤蔓。
Why wonderest thou?
你为什么想知道？
The sun itself will say of itself, I was made for something; and so hath every god its proper function.
太阳自己会说，我生来就是为了某件事；每个神都有其应有的职能。
What then were then made for?
那么，它们被造的目的是什么呢？
to disport and delight thyself?
来消遣和取悦自己？
See how even common sense and reason cannot brook it.
看看连常识和理性都无法忍受的。
XVIII.
十八。
Nature hath its end as well in the end and final consummation of anything that is, as in the begin-nine and continuation of it.
自然在任何事物的结束和最终完成中也有其终结，就像在它的九开头和延续中一样。
XIX.
十九。
As one that tosseth up a ball.
就像一个扔球的人。
And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground?
如果球是向上运动的，那球就更好了。如果向下则更糟；或者它是否有机会掉到地上？
So for the bubble; if it continue, what it the better?
所以对于泡沫来说；如果继续下去，那更好呢？
and if it dissolve, what is it the worse And so is it of a candle too.
如果它溶解了，那还有什么更糟糕的呢？蜡烛也是如此。
And so must thou reason with thyself, both in matter of fame, and in matter of death.
因此，无论是名声还是死亡，你都必须与自己推理。
For as for the body itself, (the subject of death) wouldest thou know the vileness of it?
至于身体本身，（死亡的主题）你知道它的卑鄙吗？
Turn it about that thou mayest behold it the worst sides upwards as well, as in its more ordinary pleasant shape; how doth it look, when it is old and withered?
把它转过来，你可以看到它最糟糕的一面也向上，就像它更普通的令人愉快的形状一样。当它又老又枯萎时，它看起来怎么样？
when sick and pained?
当生病和痛苦时？
when in the act of lust, and fornication?
什么时候发生淫乱、淫乱的事呢？
And as for fame.
至于名气。
This life is short.
这一生是短暂的。
Both he that praiseth, and he that is praised; he that remembers, and he that is remembered, will soon be dust and ashes.
赞美的人和被赞美的人；记住的人和被记住的人很快就会化为尘土。
Besides, it is but in one corner of this part of the world that thou art praised; and yet in this corner, thou hast not the joint praises of all men; no nor scarce of any one constantly.
此外，只有在世界这一地区的一个角落里，你才受到赞扬；然而在这个角落里，你并没有得到所有人的共同赞扬；没有也不稀缺任何人。
And yet the whole earth itself, what is it but as one point, in regard of the whole world?
然而，就整个世界而言，整个地球本身除了作为一个点之外又算什么呢？
XX.
XX。
That which must be the subject of thy consideration, is either the matter itself, or the dogma, or the operation, or the true sense and signification.
你必须考虑的主题要么是事物本身，要么是教条，要么是操作，要么是真正的意义和意义。
XXI.
二十一．
Most justly have these things happened unto thee: why dost not thou amend?
这些事情发生在你身上是最公正的：你为什么不改正呢？
O but thou hadst rather become good to-morrow, than to be so to-day.
噢，但你宁愿明天变得善良，也不愿今天变得善良。
XXII.
第二十二．
Shall I do it?
我来做吗？
I will; so the end of my action be to do good unto men.
我会;所以我行动的目的就是为人类行善。
Doth anything by way of cross or adversity happen unto me?
我有遇到过什么困难或逆境吗？
I accept it, with reference unto the Gods, and their providence; the fountain of all things, from which whatsoever comes to pass, doth hang and depend.
我接受它，参考诸神及其天意；万物之源，无论发生什么，都悬挂并依赖于它。
XXIII.
第二十三．
By one action judge of the rest: this bathing which usually takes up so much of our time, what is it?
通过一个行动来评判其余的：这种通常占用我们大量时间的沐浴，它是什么？
Oil, sweat, filth; or the sordes of the body: an excrementitious viscosity, the excrements of oil and other ointments used about the body, and mixed with the sordes of the body: all base and loathsome.
油、汗、污物；或身体的污秽：排泄物的粘性，油和其他油膏的排泄物在身体上使用，并与身体的污秽混合：都是卑鄙和令人厌恶的。
And such almost is every part of our life; and every worldly object.
这几乎是我们生活的每一部分；和每一个世俗的物体。
XXIV.
第二十四。
Lucilla buried Verus; then was Lucilla herself buried by others.
卢西拉埋葬了维鲁斯；然后露西拉自己也被其他人埋葬了。
So Secunda Maximus, then Secunda herself.
接下来是塞昆达·马克西姆斯，然后是塞昆达本人。
So Epitynchanus, Diotimus; then Epitynchanus himself.
因此，埃皮提钦查努斯（Epitynchanus）、狄奥提莫斯（Diotimus）；然后是埃皮提查努斯本人。
So Antoninus Pius, Faustina his wife; then Antoninus himself.
安东尼努斯·皮乌斯（Antoninus Pius），他的妻子福斯蒂娜（Faustina）也是如此；然后是安东尼努斯本人。
This is the course of the world.
这就是世界的进程。
First Celer, Adrianus; then Adrianus himself.
第一个塞勒，阿德里安努斯；然后是阿德里安努斯本人。
And those austere ones; those that foretold other men's deaths; those that were so proud and stately, where are they now?
还有那些严肃的；那些预言其他人死亡的人；那些曾经如此骄傲、如此威严的人，现在在哪里？
Those austere ones I mean, such as were Charax, and Demetrius the Platonic, and Eudaemon, and others like unto those.
我指的是那些严肃的人，例如查拉克斯（Charax）、柏拉图的德米特里（Demetrius）、尤达蒙（Eudaemon）以及其他类似的人。
They were all but for one day; all dead and gone long since.
他们只存在了一天；所有人都死了，消失很久了。
Some of them no sooner dead, than forgotten.
他们中的一些人死后就被遗忘了。
Others soon turned into fables.
其他的很快就变成了寓言。
Of others, even that which was fabulous, is now long since forgotten.
对于其他人来说，即使是神话般的事情，现在也早已被遗忘了。
This thereafter thou must remember, that whatsoever thou art compounded of, shall soon be dispersed, and that thy life and breath, or thy soul, shall either be no more or shall ranslated (sp.), and appointed to some certain place and station.
此后你必须记住，无论你是由什么组成的，很快就会消散，你的生命和呼吸，或者你的灵魂，要么不再存在，要么将被转化（sp.），并被指定到某个特定的地方和地位。
XXV.
二十五．
The true joy of a man, is to do that which properly belongs unto a man.
一个人真正的快乐，就是做适合自己的事。
That which is most proper unto a man, is, first, to be kindly affected towards them that are of the same kind and nature as he is himself to contemn all sensual motions and appetites, to discern rightly all plausible fancies and imaginations, to contemplate the nature of the universe; both it, and things that are done in it.
一个人最应该做的事情是，首先，对那些与他自己同类和本性相同的人表现出友善的态度，蔑视一切感性的运动和欲望，正确地辨别所有看似合理的幻想和想象，思考宇宙的本质；它以及其中所做的事情。
In which kind of contemplation three several relations are to be observed The first, to the apparent secondary cause.
在哪种沉思中，要观察三种关系：第一，与明显的次要原因。
The Second to the first original cause, God, from whom originally proceeds whatsoever doth happen in the world.
第一个原因的第二个原因是上帝，世界上发生的一切事情最初都是由他产生的。
The third and last, to them that we live and converse with: what use may be made of it, to their use and benefit.
第三个也是最后一个，对于我们生活和交谈的他们：它有什么用处，对他们的用途和利益。
XXVI.
二十六．
If pain be an evil, either it is in regard of the body; (and that cannot be, because the body of itself is altogether insensible:) or in regard of the soul But it is in the power of the soul, to preserve her own peace and tranquillity, and not to suppose that pain is evil.
如果疼痛是一种罪恶，那么它要么与身体有关，要么与身体有关。 （这是不可能的，因为身体本身是完全无知觉的：）或者就灵魂而言，但灵魂有能力保持自己的和平与安宁，而不是认为痛苦是邪恶的。
For all judgment and deliberation; all prosecution, or aversation is from within, whither the sense of evil (except it be let in by opinion) cannot penetrate.
对于所有的判断和深思熟虑；所有的控诉或反感都来自内部，邪恶感（除非是通过舆论介入）无法渗透到内部。
XXVII.
二十七．
Wipe off all idle fancies, and say unto thyself incessantly; Now if I will, it is in my power to keep out of this my soul all wickedness, all lust, and concupiscences, all trouble and confusion.
消除一切无用的幻想，不断地对自己说：现在，如果我愿意，我就有能力将所有的邪恶、所有的欲望、色欲、所有的麻烦和混乱排除在我的灵魂之外。
But on the contrary to behold and consider all things according to their true nature, and to carry myself towards everything according to its true worth.
相反，要根据事物的真实本质来看待和考虑事物，并根据事物的真实价值来对待事物。
Remember then this thy power that nature hath given thee.
请记住，这是大自然赋予你的力量。
XXVIII.
二十八．
Whether thou speak in the Senate or whether thou speak to any particular, let thy speech In always grave and modest.
无论您在参议院发言，还是针对任何特定人士发言，请让您的讲话始终严肃而谦虚。
But thou must not openly and vulgarly observe that sound and exact form 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.
但你决不能公开地、粗俗地遵守那种关于真正善良和真正文明的言论的正确形式；世界和世俗之人的虚荣：真理和理性另有规定。
XXIX.
二十九。
Augustus his court; his wife, his daughter, his nephews, his sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends; Areus, Mæcenas, his slayers of beasts for sacrifice and divination: there thou hast the death of a whole court together.
奥古斯都是他的宫廷；他的妻子，他的女儿，他的侄子，他的女婿，他的妹妹阿格里帕，他的亲戚，他的仆人，他的朋友；阿瑞乌斯、梅塞纳斯，他们为了祭祀和占卜而屠杀野兽：在那里，整个宫廷的人都死了。
Proceed now on to the rest that have been since that of Augustus.
现在继续讨论自奥古斯都以来的其余部分。
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?
尽管死亡在他们活着的时候如此之多、如此庄严，但死亡与他们同在的方式是否比对待任何一个特定的人还要多？
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 WAS THE LAST OF HIS OWN KINDRED.
现在考虑一下整个亲属和家庭的死亡，就像庞培家族的死亡一样，也正如一些纪念碑上所写的那样：他是他自己的最后一个亲属。
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.
哦，他的前任们多么关心他们可能会留下一个继任者，但最后你看，一个或另一个必然是最后一个。
Here again therefore consider the death of a whole kindred.
因此，这里再次考虑整个亲属的死亡。
XXX.
XXX。
Contract thy whole life to the measure and proportion of one single action.
将你的一生压缩为一个单一行动的尺度和比例。
And if in every particular action thou dost perform what is fitting to the utmost of thy power, let it suffice thee.
如果你在每一个特定的行动中都尽了你最大的力量，那就足够了。
And who can hinder thee, but that thou mayest perform what is fitting?
谁能阻止你，不让你做适当的事呢？
But there may be some outward let and impediment.
但可能会有一些外在的让步和障碍。
Not any, that can hinder thee, but that whatsoever thou dost, thou may do it, justly, temperately, and with the praise of God.
没有任何人可以阻碍你，但无论你做什么，你都可以公正、节制地做，并得到上帝的赞美。
Yea, but there may be somewhat, whereby some operation or other of thine may be hindered.
是的，但可能会有一些情况，您的某些操作或其他操作可能会受到阻碍。
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.
然后，对于那件阻碍你的事情，你可能会很高兴，因此，通过你的思想温和而平静地转变为可能发生的事情，而不是你最初想要的事情，在前一个行动的空间里，出现了另一个行动，它也与我们现在所说的你的生活的收缩相一致。
XXXI.
三十一.
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.
当暂时的祝福被送来时，不要炫耀地接受它们，当它们再次从你身边被夺走时，你将能够以一切准备和方便的方式与它们分开。
XXXII.
三十二.
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.
如果你曾经看到一只手、一只脚或一颗头独立地躺在某个地方，与身体的其他部分隔绝，那么你一定会想象他会做出自己，就像他内心所想的那样，他要么对所发生的任何事情（无论是什么）感到生气，并仿佛与所发生的事情分离：要么犯下任何违反相互对应和人与人之间社会的自然法则的行为：或者，他犯下任何不仁慈的行为。
Whosoever thou art, thou art such, thou art cast forth I know not whither out of the general unity, which is according to nature.
无论你是谁，你就是这样的人，我不知道你是从符合自然的普遍统一性中被抛弃到哪里的。
Thou went born indeed a part, but now thou hast cut thyself off.
你生来确实是一部分，但现在你已经切断了自己。
However, herein is matter of joy and exultation, that thou mayst be united again.
然而，这是令人高兴和兴奋的事情，因为你们可以再次团结起来。
God hath not granted it unto any other part, that once separated and cut off, it might be reunited, and come together again.
上帝并没有将它授予任何其他部分，一旦分离和切断，它就可以重新结合，并再次结合在一起。
But, behold, that GOODNESS how great and immense it is!
但是，看哪，那善是多么伟大和巨大！
which hath so much esteemed MAN.
它非常尊重人。
As at first he 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.
起初，他生来如此，除非他自己愿意，否则他不需要将自己与整体分开。因此，一旦分裂和切断，它就这样规定和命令它，如果他愿意的话，他可能会回来，再次成长在一起，并被接纳到原来的等级和位置，就像他以前一样。
XXXIII.
三十三．
As almost all her other faculties and properties the nature of the universe hath 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.
正如宇宙的本质赋予她的几乎所有其他能力和属性一样，我们特别从她那里得到了这一点，即无论任何事物与她对立，并在她的目的和意图上抵制她，她都会将其实现，尽管违背了她的意志和意图，但她却在执行她自己的既定目标时为自己服务。因此，通过这种尽管不是故意的，它与她自己的合作使它成为她自己的一部分，无论它是否愿意。因此，愿每一个有理性的生物，无论在今生的过程中遇到什么困难和障碍，都可以将它们用作适当和适当的目标，以促进其意图和绝对提出的任何目标，作为其自然目的和幸福。
XXXIV.
三十四。
Let not the general representation unto thyself of the wretchedness of this our mortal life, trouble thee.
不要让我们对今生的悲惨生活的普遍描述而困扰你。
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.
不要让你的思绪上下徘徊，把你和其他人一样遭受的许多烦恼和严重灾难堆积在她的思想中。
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?
但是，当所有具体事情都发生时，请向自己提出这个问题，并说：在目前的事情中，是什么让您如此难以忍受？
For thou wilt be ashamed to confess it.
因为你会羞于承认这一点。
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.
那么，现在请记住，无论是未来的事还是过去的事都不会伤害你。但这只是目前的情况。
(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.
（如果你轻轻地限制它，那也会大大减少：）然后检查你的思想，如果在这么短的时间内（仅仅一瞬间），它无法耐心地坚持下去。
XXXV.
三十五。
What?
什么？
are either Panthea or Pergamus abiding to this day by their masters' tombs?
潘忒亚 (Panthea) 或佩尔加摩斯 (Pergamus) 至今仍守在他们主人的坟墓旁吗？
or either Chabrias or Diotimus by that of Adrianus?
或者是阿德里安努斯的查布里亚斯或狄奥提姆斯？
O foolery!
多么愚蠢啊！
For what if they did, would their masters be sensible of It?
如果他们这样做了，他们的主人会意识到吗？
or if sensible, would they be glad of it?
或者如果明智的话，他们会为此感到高兴吗？
or if glad, were these immortal?
或者如果高兴的话，这些是不朽的吗？
Was not it appointed unto them also (both men and women,) to become old in time, and then to die?
难道他们（男人和女人）不也被注定要随着时间变老，然后死去吗？
And these once dead, what would become of these former?
这些人一旦死了，那些以前的人会变成什么样子呢？
And when all is done, what is all this for, but for a mere bag of blood and corruption?
当一切都完成后，这一切除了一袋血和腐败之外还有什么用呢？
XXXVI.
三十六．
If thou beest quick-sighted, be so in matter of judgment, and best discretion, saith he.
他说，如果你目光敏锐，那么在判断力和谨慎方面也要如此。
XXXVII.
三十七。
In the whole constitution of man, I see not any virtue contrary to justice, whereby it may be resisted and opposed.
在人类的整个构成中，我看不到任何与正义相悖的美德，因此可以抵制和反对它。
But one whereby pleasure and voluptuousness may be resisted and opposed, I see: continence.
但我认为，一种可以抵制和反对快乐和肉欲的方式是：节制。
XXXVIII.
三十八。
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.
如果你只能收回对那些看似有害和冒犯的事情的自负和意见，那么你自己就很安全了。
Thou thyself?
你自己吗？
and who is that?
那是谁？
Thy reason.
你的理由。
'Yea, but I am not reason.' Well, be it so.
“是的，但我不是理性。”好吧，就这样吧。
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.
然而，不要让你的理性或理解力承认悲伤，如果你内心有任何悲伤的东西，让它（无论它是什么）想象它自己的悲伤，如果它可以的话。
XXXIX.
三十九。
That which is a hindrance of the senses, is an evil to the sensitive nature.
凡是感官的障碍，就是对敏感本性的邪恶。
That which is a hindrance of the appetitive and prosecutive faculty, is an evil to the sensitive nature.
阻碍欲望和起诉能力的事物，对于敏感的本性来说是一种罪恶。
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.
正如对于敏感体质一样，对于植物体质来说，任何对其有障碍的事物，在这方面也是对其有害的。
And so likewise, whatsoever is a hindrance unto the mind and understanding, must needs be the proper evil of the reasonable nature.
同样地，凡是对心智和理解力有障碍的事物，都必然是理性本性的适当邪恶。
Now apply all those things unto thyself.
现在将所有这些事情应用到你自己身上。
Do either pain or pleasure seize on thee?
你是痛苦还是快乐？
Let the senses look to that.
让感官去观察吧。
Hast thou met with Some obstacle or other in thy purpose and intention?
您的目的和意图是否遇到过某种障碍？
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.
如果你在没有适当保留和例外的情况下提出建议，那么你的理性部分确实受到了打击，但如果一般来说你向自己提出了可能是什么，你并没有因此受到伤害，也没有受到适当的阻碍。
For in those things that properly belong unto the mind, she cannot be hindered by any man.
因为在那些本该属于心灵的事情上，她是任何男人都无法阻止的。
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.
它不是火，也不是铁；也不是暴君的权力，也不是诽谤之舌的权力；也没有任何其他东西可以渗透到她的体内。
XL.
XL。
If once round and solid, there is no fear that ever it will change.
如果一旦圆润坚固，就不用担心它会改变。
XLI.
XLI。
Why should I grieve myself; who never did willingly grieve any other!
我何必为自己悲伤；谁从来没有心甘情愿地让别人伤心过！
One thing rejoices one and another thing another.
一件事让人高兴，另一件事又让人高兴。
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.
对我来说，如果我的理解是正确和健全的，既不排斥任何人，也不拒绝任何我作为一个人必须服从的事物，这就是我的快乐。如果我能温柔而仁慈地看待世间的一切；接受一切事物，并根据事物本身的真正价值来对待一切事物。
XLII.
四十二．
This time that is now present, bestow thou upon thyself.
现在这个时间，请赐予你自己。
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.
死后追名逐利的人，没有想到，来世的人，也会是他们现在难以忍受的人。
And besides they also will be mortal men.
除此之外，他们也将是凡人。
But to consider the thing in itself, if so many with so many voices, shall make such and such a sound, or shall have such and such an opinion concerning thee, what is it to thee?
但想想事情本身，如果这么多人、这么多声音，对你发出这样那样的声音，或者对你有这样那样的看法，那与你有什么关系呢？
XLIII.
第四十三．
Take me and throw me where thou wilt: I am indifferent.
带上我，把我扔到你想去的地方：我无动于衷。
For there also I shall have that spirit which is within me propitious; that is well pleased and fully contented both in that constant disposition, and with those particular actions, which to its own proper constitution are suitable and agreeable.
因为在那里我也将拥有我内心的吉祥之灵；它对这种持续的倾向和那些特定的行动感到非常高兴和完全满足，这些行为对于它自己的适当宪法来说是合适的和令人愉快的。
XLIV.
四十四。
Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was?
难道这件事值得我的灵魂为此受苦，变得比以前更糟吗？
as either basely dejected, or disordinately affected, or confounded within itself, or terrified?
要么是沮丧，要么是过度受影响，要么是内心困惑，要么是害怕？
What can there be, that thou shouldest so much esteem?
有什么能让你如此尊重呢？
XLV.
XLV。
Nothing can happen unto thee, which is not incidental unto thee, as thou art a man.
因为你是一个人，没有什么事情会发生在你身上，这对你来说不是偶然的。
As nothing can happen either to an ox, a vine, or to a stone, which is not incidental unto them; unto every one in his own kind.
正如一头牛、一棵葡萄树或一块石头不会发生任何与它们无关的事情；给每一个同类。
If therefore nothing can happen unto anything, which is not both usual and natural; why art thou displeased?
因此，如果任何事情都不会发生，这既不平常也不自然；你为何不高兴？
Sure the common nature of all would not bring anything upon any, that were intolerable.
当然，所有人的共同本性不会给任何人带来任何无法忍受的事情。
If therefore it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt.
因此，如果是外在的事情导致了你的悲伤，要知道，造成悲伤的原因并不是外在的事情，而是你自己对这件事的自负和看法：如果你愿意，你可以摆脱它们。
But if it be somewhat that is amiss in thine own disposition, that doth grieve thee, mayest thou not rectify thy moral tenets and opinions.
但是，如果你自己的性格有些不对劲，使你感到悲伤，那么你就不要纠正你的道德信条和观点。
But if it grieve thee, that thou doest not perform that which seemeth unto thee right and just, why doest not thou choose rather to perform it than to grieve?
但是，如果你因没有执行你认为正确和公正的事情而感到悲伤，为什么你不选择执行它而不是悲伤呢？
But somewhat that is stronger than thyself doth hinder thee.
但有些比你自己更强大的东西会阻碍你。
Let it not grieve thee then, if it be not thy fault that the thing is not performed.
那么，如果这件事没有得到执行不是你的错的话，请不要让你伤心。
'Yea but it is a thing of that nature, as that thy life is not worth the while, except it may be performed.' If it be so, upon condition that thou be kindly and lovingly disposed towards all men, thou mayest be gone.
“是的，但这就是本质上的事情，因为你的生命不值得花时间，除非它可以被执行。”如果是这样，只要你对所有人都抱有仁慈和爱心，你就可以离开。
For even then, as much as at any time, art thou in a very good estate of performance, when thou doest die in charity with those, that are an obstacle unto thy performance.
因为即使在那时，与任何时候一样，当你与那些妨碍你表现的人一起死去时，你的表现也处于良好的状态。
XLVI.
四十六．
Remember that thy mind is of that nature as that it becometh altogether unconquerable, when once recollected in herself, she seeks no other content than this, that she cannot be forced: yea though it so fall out, that it be even against reason itself, that it cloth bandy.
请记住，你的思想具有这样的性质，因为它变得完全不可征服，当她一旦回想起自己时，她除了这个之外别无其他内容，她不能被强迫：是的，尽管它如此失败，以至于它甚至违背理性本身，以至于它布满了带子。
How much less when by the help of reason she is able to judge of things with discretion?
更不用说在理性的帮助下她能够谨慎地判断事物了？
And therefore let thy chief fort and place of defence be, a mind free from passions.
因此，让你的主要堡垒和防御场所是一颗远离激情的心灵。
A stronger place, (whereunto to make his refuge, and so to become impregnable) and better fortified than this, hath no man.
没有人比这里更坚固（可以在那里避难，从而变得坚不可摧）和防御更好的地方。
He that seeth not this is unlearned.
不明白这一点的人是无知的。
He that seeth it, and betaketh not himself to this place of refuge, is unhappy.
看见它而不投身到这个避难所的人是不快乐的。
XLVII.
四十七．
Keep thyself to the first bare and naked apprehensions of things, as they present themselves unto thee, and add not unto them.
让自己对事物保持最初的赤裸裸的理解，当它们呈现在你面前时，不要给它们增添任何东西。
It is reported unto thee, that such a one speaketh ill of thee.
据报道，这样的人说你的坏话。
Well; that he speaketh ill of thee, so much is reported.
出色地;他说你的坏话，已经有很多报道了。
But that thou art hurt thereby, is not reported: that is the addition of opinion, which thou must exclude.
但你因此受到伤害，却没有被报道：那是意见的补充，你必须排除它。
I see that my child is sick.
我看到我的孩子病了。
That he is sick, I see, but that he is in danger of his life also, I see it not.
我明白他病了，但我不明白他也有生命危险。
Thus thou must use to keep thyself to the first motions and apprehensions of things, as they present themselves outwardly; and add not unto them from within thyself through mere conceit and opinion.
因此，当事物表面呈现时，你必须保持对事物最初的反应和理解。不要仅仅通过自负和意见从你自己内部添加它们。
Or rather add unto them: hut as one that understandeth the true nature of all things that happen in the world.
或者更确切地说，对它们进行补充：但作为一个理解世界上发生的所有事情的真实本质的人。
XLVIII.
四十八．
Is the cucumber bitter?
黄瓜是苦的吗？
set it away.
把它放在一边。
Brambles are in the way?
荆棘挡住了路吗？
avoid them.
避开他们。
Let this suffice.
就这样就够了。
Add not presently speaking unto thyself, What serve these things for in the world?
现在不要对自己说：这些东西在世上有什么用呢？
For, this, one that is acquainted with the mysteries of nature, will laugh at thee for it; as a carpenter would or a shoemaker, if meeting in either of their shops with some shavings, or small remnants of their work, thou shouldest blame them for it.
因为，这个熟悉自然奥秘的人会因此而嘲笑你；就像木匠或鞋匠一样，如果在他们的任何一家商店里遇到一些刨花或他们工作的小残留物，你应该为此责怪他们。
And yet those men, it is not for want of a place where to throw them that they keep them in their shops for a while: but the nature of the universe hath no such out-place; but herein doth consist the wonder of her art and skill, that she having once circumscribed herself within some certain bounds and limits, whatsoever is within her that seems either corrupted, or old, or unprofitable, she can change it into herself, and of these very things can make new things; so that she needeth not to seek elsewhere out of herself either for a new supply of matter and substance, or for a place where to throw out whatsoever is irrecoverably putrid and corrupt.
然而那些人，并不是因为缺少地方可以扔它们，所以他们把它们暂时放在店里：但是宇宙的本质没有这样的地方；因为宇宙的本质没有这样的地方。但她的艺术和技巧的奇妙之处就在于，她一旦将自己限制在某些特定的范围和限度内，无论她内心的任何东西似乎是腐败的，或陈旧的，或无用的，她都可以将其改变为她自己，而正是这些东西可以创造出新的东西；她可以将其转化为新的事物。因此，她不需要从自己的其他地方寻找新的物质和物质供应，也不需要寻找一个地方来扔掉那些无法挽回的腐烂和腐败的东西。
Thus she, as for place, so for matter and art, is herself sufficient unto herself.
因此，对于场所、物质和艺术而言，她本身就足够了。
XLIX.
四十九。
Not to be slack and negligent; or loose, and wanton in thy actions; nor contentious, and troublesome in thy conversation; nor to rove and wander in thy fancies and imaginations.
不可懈怠、疏忽；或者你的行为松散、肆意；谈话中也不要有争议和麻烦；也不要在你的幻想和想象中徘徊和徘徊。
Not basely to contract thy soul; nor boisterously to sally out with it, or furiously to launch out as it were, nor ever to want employment.
不卑鄙地收缩你的灵魂；也不会喧闹地出卖它，或者疯狂地推出它，也不会想要就业。
L.
L。
'They kill me, they cut my flesh; they persecute my person with curses.' What then?
‘他们杀了我，他们割断了我的肉；他们用咒骂迫害我。然后呢？
May not thy mind for all this continue pure, prudent, temperate, just?
愿你的心在这一切中不保持纯洁、审慎、节制、公正吗？
As a fountain of sweet and clear water, though she be cursed by some stander by, yet do her springs nevertheless still run as sweet and clear as before; yea though either dirt or dung be thrown in, yet is it no sooner thrown, than dispersed, and she cleared.
如同一口甘甜清澈的泉水，虽然被旁观者咒骂，但她的泉水仍然像以前一样甘甜清澈；是的，虽然泥土或粪便被扔进去，但它一扔进去，就被分散了，她就清理干净了。
She cannot be dyed or infected by it.
她不会被它染色或感染。
What then must I do, that I may have within myself an overflowing fountain, and not a well?
那么我必须做什么，才能使我内心拥有一个满溢的泉源，而不是一口井呢？
Beget thyself by continual pains and endeavours to true liberty with charity, and true simplicity and modesty.
通过不断的痛苦和努力，通过慈善、真正的简单和谦逊获得真正的自由。
LI.
李。
He that knoweth not what the world is, knoweth not where he himself is.
不知道世界是什么的人，就不知道自己在哪里。
And he that knoweth not what the world was made for, cannot possibly know either what are the qualities, or what is the nature of the world.
不知道世界为何而造的人，不可能知道世界的品质或本质。
Now he that in either of these is to seek, for what he himself was made is ignorant also.
现在，凡是要寻求其中任何一个的人，因为他自己的造物也是无知的。
What then dost thou think of that man, who proposeth unto himself, as a matter of great moment, the noise and applause of men, who both where they are, and what they are themselves, are altogether ignorant?
那么，你对这个人有什么看法，他把人们的喧闹和掌声视为重大时刻，而人们对他们在哪里，以及他们本身是什么都一无所知？
Dost thou desire to be commended of that man, who thrice in one hour perchance, doth himself curse himself?
你是否希望得到那个在一小时内咒骂自己三次的人的赞扬？
Dost thou desire to please him, who pleaseth not himself?
你想要取悦那些不取悦自己的人吗？
or dost thou think that he pleaseth himself, who doth use to repent himself almost of everything that he doth?
或者你认为他是为了取悦自己，因为他几乎常常为自己所做的一切而悔改？
LII.
五。
Not only now henceforth to have a common breath, or to hold correspondency of breath, with that air, that compasseth us about; but to have a common mind, or to hold correspondency of mind also with that rational substance, which compasseth all things.
从现在开始，不仅要与环绕我们的空气有共同的呼吸，或者保持呼吸的对应；而且还要与周围的空气保持一致。但要有共同的思想，或者说思想与涵盖一切事物的理性实体保持一致。
For, that also is of itself, and of its own nature (if a man can but draw it in as he should) everywhere diffused; and passeth through all things, no less than the air doth, if a man can but suck it in.
因为，那也是它本身，它本身的本性（如果一个人只能按照他应该的方式把它吸引进来的话）到处扩散。它可以穿透一切事物，就像空气一样，如果一个人只能将其吸入的话。
LIII.
LIII.
Wickedness in general doth not hurt the world.
一般来说，邪恶不会伤害世界。
Particular wickedness doth not hurt any other: only unto him it is hurtful, whosoever he be that offends, unto whom in great favour and mercy it is granted, that whensoever he himself shall but first desire it, he may be presently delivered of it.
特定的邪恶不会伤害任何其他人：只有对他来说，它是有害的，无论他是谁，只要他冒犯了谁，就会得到极大的恩惠和怜悯，无论何时他自己只要首先渴望它，他就可以立即摆脱它。
Unto my free-will my neighbour's free-will, whoever he be, (as his life, or his bode), is altogether indifferent.
对于我的自由意志而言，我的邻居的自由意志，无论他是谁（如他的生命，或他的命运），都是完全无关紧要的。
For though we are all made one for another, yet have our minds and understandings each of them their own proper and limited jurisdiction.
因为虽然我们都是为彼此而生的，但我们的思想和理解却各有其适当和有限的管辖权。
For else another man's wickedness might be my evil which God would not have, that it might not be in another man's power to make me unhappy: which nothing now can do but mine own wickedness.
否则，另一个人的邪恶可能就是我的邪恶，这是上帝所不愿意的，这样，另一个人就没有能力让我不快乐了：现在除了我自己的邪恶之外，没有人能做到这一点。
LIV.
利维。
The sun seemeth to be shed abroad.
太阳似乎已经落到了国外。
And indeed it is diffused but not effused.
事实上，它是扩散的，但不是渗透的。
For that diffusion of it is a τάσις or an extension.
因为它的扩散是一种 τάσις 或一种延伸。
For therefore are the beams of it called ἀκτῖνες from the word ἐκτείνεσθαι to be stretched out and extended.
因此，它的梁被称为 ἀκτῖνες，源自单词 ἐκτείνεσθαι，可以伸展和延伸。
Now what a sunbeam is, thou mayest know if thou observe the light of the sun, when through some narrow hole it pierceth into some room that is dark.
现在，如果你观察太阳的光，当它通过某个窄孔刺入某个黑暗的房间时，你就会知道什么是阳光。
For it is always in a direct line.
因为它总是在一条直线上。
And as by any solid body, that it meets with in the way that is not penetrable by air, it is divided and abrupted, and yet neither slides off, or falls down, but stayeth there nevertheless: such must the diffusion in the mind be; not an effusion, but an extension.
正如任何固体，当它以空气无法穿透的方式相遇时，它会被分开和突然，但既不会滑落，也不会掉落，而是停留在那里：心灵中的扩散必须如此；不是积液，而是延伸。
What obstacles and impediments soever she meeteth within her way, she must not violently, and by way of an impetuous onset light upon them; neither must she fall down; but she must stand, and give light unto that which doth admit of it.
无论她在路上遇到什么障碍和阻碍，她都不能用暴力，而是以一种冲动的方式去解决它们；她也不能跌倒；但她必须站起来，为那些承认这一点的人带来光明。
For as for that which doth not, it is its own fault and loss, if it bereave itself of her light.
因为对于那些不这样做的事物来说，如果它失去了自己的光芒，那也是它自己的过失和损失。
LV.
LV。
He that feareth death, either feareth that he shall have no sense at all, or that his senses will not be the same.
害怕死亡的人，要么担心自己完全失去知觉，要么担心自己的知觉不再一样。
Whereas, he should rather comfort himself, that either no sense at all, and so no sense of evil; or if any sense, then another life, and so no death properly.
然而，他倒应该安慰自己，要么一点感觉都没有，所以没有邪恶的感觉；或者如果有任何意义的话，那就是另一种生活，所以没有正确的死亡。
LVI.
LVI。
All men are made one for another: either then teach them better, or bear with them.
所有人都是为彼此而生的：要么更好地教导他们，要么容忍他们。
LVII.
第五十七章。
The motion of the mind is not as the motion of a dart.
心的运动不像飞镖的运动。
For the mind when it is wary and cautelous, and by way of diligent circumspection turneth herself many ways, may then as well be said to go straight on to the object, as when it useth no such circumspection.
因为当心是警惕和谨慎的，并且通过勤奋的谨慎而使自己转向许多方式时，那么就可以说它直接进入目标，就像它没有使用这种谨慎时一样。
LVIII.
五十八。
To pierce and penetrate into the estate of every one's understanding that thou hast to do with: as also to make the estate of thine own open, and penetrable to any other.
刺穿并渗透到与你有关的每个人的理解力中：同时也使你自己的理解力开放并可供任何其他人渗透。
THE NINTH BOOK
第九本书
I.
我。
He that is unjust, is also impious.
不公正的人也是不虔诚的。
For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities.
因为宇宙的本质，使所有有理性的生物相互依存，最终使它们彼此受益；或多或少取决于不同的人和场合，但绝不会伤害彼此：显然，违背她的意愿的人，就犯了对所有神祇中最古老和最受尊敬的人的不敬罪。
For the nature of the universe, is the nature the common parent of all, and therefore piously to be observed of all things that are, and that which now is, to whatsoever first was, and gave it its being, hath relation of blood and kindred.
因为宇宙的本质是万物共同之母的本质，因此，虔诚地观察所有存在的事物，以及现在存在的事物，与最初存在并赋予它存在的事物，都具有血缘和亲属关系。
She is also called truth and is the first cause of all truths.
她也被称为真理，是一切真理的第一因。
He therefore that willingly and wittingly doth lie, is impious in that he doth receive, and so commit injustice: but he that against his will, in that he disagreeth from the nature of the universe, and in that striving with the nature of the world he doth in his particular, violate the general order of the world.
因此，心甘情愿地、故意撒谎的人是不虔诚的，因为他接受了，因此犯下了不公正的行为；但如果他违背自己的意愿，因为他不同意宇宙的本质，并且在他的特殊行为中与世界的本质作斗争，那么他就违反了世界的普遍秩序。
For he doth no better than strive and war against it, who contrary to his own nature applieth himself to that which is contrary to truth.
因为，那些违背自己本性、从事与真理相反的事情的人，除了与之斗争和斗争之外，什么也做不了。
For nature had before furnished him with instincts and opportunities sufficient for the attainment of it; which he having hitherto neglected, is not now able to discern that which is false from that which is true.
因为大自然之前已经为他提供了足以实现这一目标的本能和机会。迄今为止，他一直忽视了这一点，现在却无法辨别真假。
He also that pursues after pleasures, as that which is truly good and flies from pains, as that which is truly evil: is impious.
那些追求快乐的人，如真正的善，而逃避痛苦，如真正的恶：是不虔诚的。
For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains.
因为这样的人必然时常指责共同的本性，因为它把许多东西分配给恶人和善人，而不是根据两者的应得：如坏的常常是快乐，以及快乐的原因；因此，对于美好、痛苦以及痛苦的场合也是如此。
Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world.
再说一遍，凡是害怕这个世界上的痛苦和苦难的人，都会害怕世界上某个时候必定会发生的一些事情。
And that we have already showed to be impious.
我们已经表现出了不敬虔的态度。
And he that pursueth after pleasures, will not spare, to compass his desires, to do that which is unjust, and that is manifestly impious.
追求享乐的人，不会放纵自己的欲望，去做不公正、明显不敬虔的事。
Now those things which unto nature are equally indifferent (for she had not created both, both pain and pleasure, if both had not been unto her equally indifferent): they that will live according to nature, must in those things (as being of the same mind and disposition that she is) be as equally indifferent.
现在，那些对自然来说同样无关紧要的事物（因为如果痛苦和快乐对她来说不是同样无关紧要的话，她就不会创造这两者）：那些将按照自然生活的人，必须对那些事物（因为与她具有相同的思想和性情）同样无关紧要。
Whosoever therefore in either matter of pleasure and pain; death and life; honour and dishonour, (which things nature in the administration of the world, indifferently doth make use of), is not as indifferent, it is apparent that he is impious.
因此，无论谁在快乐或痛苦的问题上；死亡与生命；荣誉和耻辱（自然在管理世界时毫不关心地利用这些东西）并不那么冷漠，显然他是不虔诚的。
When I say that common nature doth indifferently make use of them, my meaning is, that they happen indifferently in the ordinary course of things, which by a necessary consequence, whether as principal or accessory, come to pass in the world, according to that first and ancient deliberation of Providence, by which she from some certain beginning, did resolve upon the creation of such a world, conceiving then in her womb as it were some certain rational generative seeds and faculties of things future, whether subjects, changes, successions; both such and such, and just so many.
当我说共同的自然无差别地利用它们时，我的意思是，它们在事物的正常过程中无差别地发生，根据天意的第一个和古老的深思熟虑，这些结果通过必然的结果，无论是主要的还是附属的，在世界上发生，通过这个深思熟虑，她从某个开始，确实决心创造这样一个世界，然后在她的子宫里孕育出未来事物的某些理性的生殖种子和能力，无论是主体，变化，继承；如此如此，而且如此之多。
II.
二.
It were indeed more happy and comfortable, for a man to depart out of this world, having lived all his life long clear from all falsehood, dissimulation, voluptuousness, and pride.
对于一个人来说，离开这个世界确实更加幸福和舒适，他一生都远离了一切虚假、掩饰、淫荡和骄傲。
But if this cannot be, yet it is some comfort for a man joyfully to depart as weary, and out of love with those; rather than to desire to live, and to continue long in those wicked courses.
但即使这不可能，对于一个人来说，由于疲倦和出于对那些人的爱而高兴地离开，这也是一种安慰。而不是渴望生存，并继续长期从事那些邪恶的活动。
Hath not yet experience taught thee to fly from the plague?
难道经验还没有教你如何逃离瘟疫吗？
For a far greater plague is the corruption of the mind, than any certain change and distemper of the common air can be.
因为心灵的败坏比空气中任何某种变化和扰乱所带来的危害要大得多。
This is a plague of creatures, as they are living creatures; but that of men as they are men or reasonable.
这是生物的瘟疫，因为它们是活物；而是男人的男人，因为他们是男人，或者是理性的。
III.
三．
Thou must not in matter of death carry thyself scornfully, but as one that is well pleased with it, as being one of those things that nature hath appointed.
在死亡这件事上，你不能轻蔑地对待自己，而要对死亡感到高兴，因为这是大自然所指定的事情之一。
For what thou dost conceive of these, of a boy to become a young man, to wax old, to grow, to ripen, to get teeth, or a beard, or grey hairs to beget, to bear, or to be delivered; or what other action soever it be, that is natural unto man according to the several seasons of his life; such a thing is it also to be dissolved.
对于你所想象的这些，一个男孩变成一个年轻人，变老，成长，成熟，长出牙齿，或长出胡须，或白发，以生育，生育或分娩；或者根据人一生中的不同阶段，还有什么其他的自然行为？这样的事情也是要解散的。
It is therefore the part of a wise man, in matter of death, not in any wise to carry himself either violently, or proudly but patiently to wait for it, as one of nature's operations: that with the same mind as now thou dost expect when that which yet is but an embryo in thy wife's belly shall come forth, thou mayst expect also when thy soul shall fall off from that outward coat or skin: wherein as a child in the belly it lieth involved and shut up.
因此，明智的人在面对死亡时，绝不要表现出暴力或骄傲，而是耐心地等待它，就像自然的运作之一：以与现在相同的心态，你期望当你妻子肚子里的胚胎即将诞生时，你也可以期望当你的灵魂从那层外衣或皮肤上脱落时：就像一个孩子在肚子里一样，它被卷入并封闭起来。
But thou desirest a more popular, and though not so direct and philosophical, yet a very powerful and penetrative recipe against the fear of death, nothing can make they more willing to part with thy life, than if thou shalt consider, both what the subjects themselves are that thou shalt part with, and what manner of disposition thou shalt no more have to do with.
但你想要一个更受欢迎的，虽然不是那么直接和哲学性的，但却是一种非常强大和具有穿透力的方法来对抗对死亡的恐惧，没有什么比你考虑一下，你应该放弃的主题本身是什么，以及你不再需要与什么样的性格打交道，没有什么能让他们更愿意放弃你的生命。
True it is, that, offended with them thou must not be by no means, but take care of them, and meekly bear with them However, this thou mayst remember, that whensoever it happens that thou depart, it shall not be from men that held the same opinions that thou dost.
确实，你决不能冒犯他们，而要照顾他们，温顺地忍受他们。然而，你要记住，无论何时你离开，都不会来自与你持相同观点的人。
For that indeed, (if it were so) is the only thing that might make thee averse from death, and willing to continue here, if it were thy hap to live with men that had obtained the same belief that thou hast.
因为事实上，（如果是这样的话）是唯一能让你逃避死亡并愿意继续留在这里的事情，如果你有幸与那些与你拥有同样信念的人一起生活的话。
But now, what a toil it is for thee to live with men of different opinions, thou seest: so that thou hast rather occasion to say, Hasten, I thee pray, O Death; lest I also in time forget myself.
但现在，你看，与持不同意见的人一起生活是多么辛苦的事，所以你有机会说，死亡啊，快点吧！免得我也及时忘记自己。
IV.
四．
He that sinneth, sinneth unto himself.
犯罪的人就是为自己犯罪。
He that is unjust, hurts himself, in that he makes himself worse than he was before.
不公正的人会伤害自己，因为他使自己变得比以前更糟。
Not he only that committeth, but he also that omitteth something, is oftentimes unjust.
不仅做出承诺的人，而且忽略某些事情的人，也常常是不公正的。
V.
五、
If my present apprehension of the object be right, and my present action charitable, and this, towards whatsoever doth proceed from God, be my present disposition, to be well pleased with it, it sufficeth.
如果我目前对目标的理解是正确的，我目前的行动是慈善的，而且对于一切来自上帝的事情，我目前的态度是，对此感到非常满意，那就足够了。
VI.
六．
To wipe away fancy, to use deliberation, to quench concupiscence, to keep the mind free to herself.
消除幻想，运用深思熟虑，抑制贪欲，让心灵自由自在。
VII.
七．
Of all unreasonable creatures, there is but one unreasonable soul; and of all that are reasonable, but one reasonable soul, divided betwixt them all.
在所有不合理的生物中，只有一个不合理的灵魂；一切都是合理的，但只有一个合理的灵魂，在它们之间分开。
As of all earthly things there is but one earth, and but one light that we see by; and but one air that we breathe in, as many as either breathe or see.
正如地上所有的事物一样，只有一个地球，我们所看到的只有一种光；我们呼吸的空气只有一种，呼吸的空气和看到的空气一样多。
Now whatsoever partakes of some common thing, naturally affects and inclines unto that whereof it is part, being of one kind and nature with it.
现在，凡是属于某种共同事物的东西，自然会影响并倾向于它所属的部分，与它属于同一种类和本性。
Whatsoever is earthly, presseth downwards to the common earth.
凡属尘世的事物，都会向下压向共同的大地。
Whatsoever is liquid, would flow together.
凡是液体，都会流动在一起。
And whatsoever is airy, would be together likewise.
凡是有空气的，都会同样在一起。
So that without some obstacle, and some kind of violence, they cannot well be kept asunder.
因此，如果没有某种障碍和某种暴力，他们就不可能被分开。
Whatsoever is fiery, doth not only by reason of the elementary fire tend upwards; but here also is so ready to join, and to burn together, that whatsoever doth want sufficient moisture to make resistance, is easily set on fire.
凡是火，不仅因为基本的火而趋向向上；但这里也已经准备好加入并一起燃烧，任何需要足够水分进行抵抗的东西都很容易着火。
Whatsoever therefore is partaker of that reasonable common nature, naturally doth as much and more long after his own kind.
因此，凡是具有这种合理的共同本性的人，自然都会比他的同类做得更多，而且更长久。
For by how much in its own nature it excels all other things, by so much more is it desirous to be joined and united unto that, which is of its own nature.
因为它的本质远远胜过所有其他事物，它也更渴望与它本身的本质结合和联合。
As for unreasonable creatures then, they had not long been, but presently begun among them swarms, and flocks, and broods of young ones, and a kind of mutual love and affection.
至于那些不讲道理的生物，它们出现的时间并不长，但很快就开始在它们之中成群、成群、成群结队地出现，并产生一种相互的爱和感情。
For though but unreasonable, yet a kind of soul these had, and therefore was that natural desire of union more strong and intense in them, as in creatures of a more excellent nature, than either in plants, or stones, or trees.
因为虽然不合理，但它们却有一种灵魂，因此，它们身上那种自然的结合欲望比植物、石头或树木更强烈、更强烈，就像性质更优秀的生物一样。
But among reasonable creatures, begun commonwealths, friendships, families, public meetings, and even in their wars, conventions, and truces.
但在理性的生物中，开始了联邦、友谊、家庭、公开会议，甚至在战争、大会和休战中。
Now among them that were yet of a more excellent nature, as the stars and planets, though by their nature far distant one from another, yet even among them began some mutual correspondency and unity.
现在，它们之间的性质更加优良，如恒星和行星，尽管它们的性质彼此相距甚远，但即使在它们之间也开始了一些相互对应和统一。
So proper is it to excellency in a high degree to affect unity, as that even in things so far distant, it could operate unto a mutual sympathy.
卓越在很大程度上能够影响团结，即使在遥远的事情上，它也能产生相互同情。
But now behold, what is now come to pass.
但现在看哪，现在发生了什么事。
Those creatures that are reasonable, are now the only creatures that have forgotten their natural affection and inclination of one towards another.
那些有理性的生物，现在是唯一忘记了彼此之间自然的感情和倾向的生物。
Among them alone of all other things that are of one kind, there is not to be found a general disposition to flow together.
在所有其他同类事物中，只有它们之间没有找到一种共同流动的倾向。
But though they fly from nature, yet are they stopt in their course, and apprehended.
然而，尽管它们飞离大自然，但它们却在途中停下来并被逮捕。
Do they what they can, nature doth prevail.
尽其所能，自然获胜。
And so shalt thou confess, if thou dost observe it.
如果你遵守的话，你也将承认这一点。
For sooner mayst thou find a thing earthly, where no earthly thing is, than find a man that naturally can live by himself alone.
因为你可以更快地找到一个世俗的东西，而不是找到一个自然可以独自生活的人。
VIII.
八．
Man, God, the world, every one in their kind, bear some fruits.
人、神、世界，各从其类，结出一些果实。
All things have their proper time to bear.
凡事都有其承受的适当时机。
Though by custom, the word itself is in a manner become proper unto the vine, and the like, yet is it so nevertheless, as we have said.
尽管按照惯例，这个词本身在某种程度上适合葡萄树等，但正如我们所说的，事实确实如此。
As for reason, that beareth both common fruit for the use of others; and peculiar, which itself doth enjoy.
至于理性，它既能结出共同的果实，供他人使用；也能结出共同的果实，供他人使用；而且很奇特，这本身就很令人享受。
Reason is of a diffusive nature, what itself is in itself, it begets in others, and so doth multiply.
理性具有扩散性，它本身就是它自己，它在其他事物中产生，并且如此繁殖。
IX.
九．
Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee.
如果你有能力的话，要么更好地教他们；要么如果不是，请记住，为了这个用途，耐心地忍受他们，是给予你的温和和善良。
The Gods themselves are good unto such; yea and in some things, (as in matter of health, of wealth, of honour,) are content often to further their endeavours: so good and gracious are they.
众神本身对这样的人是仁慈的。是的，在某些事情上（如健康、财富、荣誉），他们常常满足于进一步努力：他们是如此善良和仁慈。
And mightest thou not be so too?
你也可以不这样吗？
or, tell me, what doth hinder thee?
或者，告诉我，什么阻碍了你？
X.
X.
Labour not as one to whom it is appointed to be wretched, nor as one that either would be pitied, or admired; but let this be thine only care and desire; so always and in all things to prosecute or to forbear, as the law of charity, or mutual society doth require.
不要像一个被指定为不幸的人那样劳动，也不要像一个会被怜悯或钦佩的人那样劳动；但愿这成为你唯一的关心和渴望；因此，在任何事情上，总是要起诉或克制，正如慈善法或共同社会所要求的那样。
XI.
十一.
This day I did come out of all my trouble.
这一天，我终于摆脱了所有的烦恼。
Nay I have cast out all my trouble; it should rather be for that which troubled thee, whatsoever it was, was not without anywhere that thou shouldest come out of it, but within in thine own opinions, from whence it must be cast out, before thou canst truly and constantly be at ease.
不仅如此，我已经抛弃了我所有的烦恼；更确切地说，应该是因为，无论是什么困扰你的事情，都不是你应该从任何地方摆脱出来的，而是在你自己的意见中，必须从那里将其赶出去，然后你才能真正地、持续地感到轻松。
XII.
十二．
All those things, for matter of experience are usual and ordinary; for their continuance but for a day; and for their matter, most base and filthy.
所有这些事情，对于经验来说都是平常的、普通的；他们的持续不过一天；就他们而言，是最卑鄙和肮脏的。
As they were in the days of those whom we have buried, so are they now also, and no otherwise.
正如我们所埋葬的那些人的时代一样，现在也是如此，除此之外别无其他。
XIII.
十三．
The things themselves that affect us, they stand without doors, neither knowing anything themselves nor able to utter anything unto others concerning themselves.
影响我们的事物本身，它们站在门外，自己不知道任何事情，也无法向别人说出任何有关它们自己的事情。
What then is it, that passeth verdict on them?
那么，到底是什么给他们下了判决呢？
The understanding.
的理解。
XIV.
十四。
As virtue and wickedness consist not in passion, but in action; so neither doth the true good or evil of a reasonable charitable man consist in passion, but in operation and action.
正如美德和邪恶不在于激情，而在于行动；因此，一个理性的慈善家的真正善恶并不在于激情，而在于行动和行动。
XV.
十五。
To the stone that is cast up, when it comes down it is no hurt unto it; as neither benefit, when it doth ascend.
石头被扔上来，它掉下来也不会受到伤害；当它上升时，两者都没有好处。
XVI.
十六．
Sift their minds and understandings, and behold what men they be, whom thou dost stand in fear of what they shall judge of thee, what they themselves judge of themselves.
审视他们的思想和理解力，看看他们是什么样的人，你害怕他们会如何评价你，他们自己会如何评价自己。
XVII.
十七．
All things that are in the world, are always in the estate of alteration.
世间万物，无时无刻不在变化之中。
Thou also art in a perpetual change, yea and under corruption too, in some part: and so is the whole world.
是的，你也处于永恒的变化之中，并且在某些方面也处于腐败之中：整个世界也是如此。
XVIII.
十八。
it is not thine, but another man's sin.
这不是你的罪，而是另一个人的罪。
Why should it trouble thee?
何必为难你呢？
Let him look to it, whose sin it is.
让他看看，这是谁的罪。
XIX.
十九。
Of an operation and of a purpose there is an ending, or of an action and of a purpose we say commonly, that it is at an end: from opinion also there is an absolute cessation, which is as it were the death of it.
一个操作和一个目的都有一个结束，或者一个行动和一个目的，我们通常说它已经结束了：从意见来看，也有一个绝对的停止，这可以说是它的死亡。
In all this there is no hurt.
所有这一切都没有伤害。
Apply this now to a man's age, as first, a child; then a youth, then a young man, then an old man; every change from one age to another is a kind of death And all this while here no matter of grief yet.
现在将此应用到一个男人的年龄，首先是一个孩子，然后是一个孩子。然后是青年，然后是年轻人，然后是老人；从一个时代到另一个时代的每一次变化都是一种死亡，而这一切都在这里，无论悲伤如何。
Pass now unto that life first, that which thou livedst under thy grandfather, then under thy mother, then under thy father.
现在先回到你在祖父统治下的生活，然后是你母亲统治下的生活，然后是你父亲统治下的生活。
And thus when through the whole course of thy life hitherto thou hast found and observed many alterations, many changes, many kinds of endings and cessations, put this question to thyself What matter of grief or sorrow dost thou find in any of these?
因此，当你在迄今为止的整个生命过程中发现并观察到许多改变、许多变化、许多种结束和停止时，请向自己提出这个问题：你在这些中发现什么悲伤或悲伤的事情？
Or what doest thou suffer through any of these?
或者你因这些事情而遭受什么痛苦？
If in none of these, then neither in the ending and consummation of thy whole life, which is also but a cessation and change.
如果这些都不是，那么你整个生命的结束和圆满也不是，这也不过是一个停止和改变。
XX.
XX。
As occasion shall require, either to thine own understanding, or to that of the universe, or to his, whom thou hast now to do with, let thy refuge be with all speed.
当情况需要时，无论是你自己的理解，还是宇宙的理解，还是你现在与之打交道的他的理解，让你尽快寻求庇护。
To thine own, that it resolve upon nothing against justice.
对你来说，它决不会做出任何违背正义的事情。
To that of the universe, that thou mayest remember, part of whom thou art.
为了让你记住，你是宇宙的一部分。
Of his, that thou mayest consider whether in the estate of ignorance, or of knowledge.
他的，你可以考虑是否处于无知或知识的状态。
And then also must thou call to mind, that he is thy kinsman.
然后你还必须记住，他是你的亲戚。
XXI.
二十一．
As thou thyself, whoever thou art, were made for the perfection and consummation, being a member of it, of a common society; so must every action of thine tend to the perfection and consummation of a life that is truly sociable.
正如你自己，无论你是谁，都是为了成为一个共同社会的成员而被造的，是为了完美和圆满；因此，你的每一个行动都必须趋向于真正社交生活的完美和圆满。
What action soever of thine therefore that either immediately or afar off, hath not reference to the common good, that is an exorbitant and disorderly action; yea it is seditious; as one among the people who from such and such a consent and unity, should factiously divide and separate himself.
因此，你的任何行为，无论是立即的还是远距离的，与公共利益无关，都是过分和无序的行为；是的，这是煽动性的；作为人民中的一员，出于这样那样的同意和团结，他应该派别分裂和分裂自己。
XXII.
第二十二．
Children's anger, mere babels; wretched souls bearing up dead bodies, that they may not have their fall so soon: even as it is in that common dirge song.
孩子们的愤怒只不过是胡言乱语；可怜的灵魂背起尸体，以免他们这么快堕落：就像那首常见的挽歌一样。
XXIII.
第二十三．
Go to the quality of the cause from which the effect doth proceed.
关注结果产生的原因的性质。
Behold it by itself bare and naked, separated from all that is material.
看它本身是赤裸裸的，与一切物质分离。
Then consider the utmost bounds of time that that cause, thus and thus qualified, can subsist and abide.
然后考虑该原因能够存在和持续的最大时间界限。
XXIV.
第二十四。
Infinite are the troubles and miseries, that thou hast already been put to, by reason of this only, because that for all happiness it did not suffice thee, or, that thou didst not account it sufficient happiness, that thy understanding did operate according to its natural constitution.
无限的烦恼和痛苦，你已经被置于其中，仅仅因为这一点，因为对于所有的幸福来说，这还不足以满足你，或者，你没有认为它足够幸福，因为你的理解力确实按照其自然构成运作。
XXV.
二十五．
When any shall either impeach thee with false accusations, or hatefully reproach thee, or shall use any such carriage towards thee, get thee presently to their minds and understandings, and look in them, and behold what manner of men they be.
当有人用不实的指控弹劾你，或仇恨地责备你，或对你采取任何此类行为时，请立即了解他们的思想和理解，并观察他们，看看他们是什么样的人。
Thou shalt see, that there is no such occasion why it should trouble thee, what such as they are think of thee.
你会明白，他们对你的看法是怎样的，你没有必要为此烦恼。
Yet must thou love them still, for by nature they are thy friends.
但你仍然必须爱他们，因为他们本质上是你的朋友。
And the Gods themselves, in those things that they seek from them as matters of great moment, are well content, all manner of ways, as by dreams and oracles, to help them as well as others.
而众神本身，对于他们向他们寻求的那些重大时刻的事情，也很满意，通过各种方式，例如通过梦想和神谕，来帮助他们以及其他人。
XXVI.
二十六．
Up and down, from one age to another, go the ordinary things of the world; being still the same.
世间平凡之事，从一个时代到另一个时代，起起落落；还是一样。
And either of everything in particular before it come to pass, the mind of the universe doth consider with itself and deliberate: and if so, then submit for shame unto the determination of such an excellent understanding: or once for all it did resolve upon all things in general; and since that whatsoever happens, happens by a necessary consequence, and all things indivisibly in a manner and inseparably hold one of another.
要么在具体的事情发生之前，宇宙的思想会自行考虑并深思熟虑：如果是这样，那么，那么，就羞愧地屈从于如此出色的理解的决定：或者，它一劳永逸地决定了所有一般的事情；因为无论发生什么，都会产生必然的结果，并且所有事物都以某种方式不可分割，并且不可分割地相互依存。
In sum, either there is a God, and then all is well; or if all things go by chance and fortune, yet mayest thou use thine own providence in those things that concern thee properly; and then art thou well.
总而言之，要么有上帝，那就万事大吉；要么有上帝，那就万事大吉了。或者，如果一切都是偶然和幸运的，那么你可以在那些与你密切相关的事情上运用你自己的天意；那么你就很好了。
XXVII.
二十七．
Within a while the earth shall cover us all, and then she herself shall have her change.
过不了多久，大地就会覆盖我们所有人，然后她自己也会发生变化。
And then the course will be, from one period of eternity unto another, and so a perpetual eternity.
然后，过程将是从一个永恒时期到另一个时期，因此是永恒的永恒。
Now can any man that shall consider with himself in his mind the several rollings or successions of so many changes and alterations, and the swiftness of all these rulings; can he otherwise but contemn in his heart and despise all worldly things?
现在，任何一个人都可以在脑海中思考如此多的变化和变更的几次滚动或连续，以及所有这些裁决的迅速性；否则他岂能不心里轻蔑，藐视世间的一切吗？
The cause of the universe is as it were a strong torrent, it carrieth all away.
宇宙的起因就像是一股强大的洪流，它带走了一切。
XXVIII.
二十八．
And these your professed politicians, the only true practical philosophers of the world, (as they think of themselves) so full of affected gravity, or such professed lovers of virtue and honesty, what wretches be they in very deed; how vile and contemptible in themselves?
你们这些自称是政治家的人，世界上唯一真正的务实哲学家（他们是这么认为的），装腔作势，严肃认真，或者自称热爱美德和诚实，但他们的行为是多么可怜啊！他们本身是多么卑鄙和可鄙？
O man!
天啊！
what ado doest thou keep?
你有什么闲事呢？
Do what thy nature doth now require.
做你本性现在要求的事。
Resolve upon it, if thou mayest: and take no thought, whether anybody shall know it or no. Yea, but sayest thou, I must not expect a Plato's commonwealth.
如果可以的话，就下定决心吧；不要考虑是否有人知道或不知道。是的，但是你说，我不能指望柏拉图的共同体。
If they profit though never so little, I must be content; and think much even of that little progress.
如果他们的收益虽然微乎其微，我也一定会心满意足；即使是那一点点的进步也要多加思考。
Doth then any of them forsake their former false opinions that I should think they profit?
那么，他们中的任何人是否会放弃他们以前认为我应该认为他们有利可图的错误观点？
For without a change of opinions, alas!
如果不改变意见，唉！
what is all that ostentation, but mere wretchedness of slavish minds, that groan privately, and yet would make a show of obedience to reason, and truth?
这一切的炫耀不过是奴性思想的可悲而已，他们私下里呻吟着，却又表现出对理性和真理的服从？
Go too now and tell me of Alexander and Philippus, and Demetrius Phalereus.
现在也去告诉我亚历山大和菲利普斯以及德米特里·法勒勒斯的故事。
Whether they understood what the common nature requireth, and could rule themselves or no, they know best themselves.
无论他们是否了解共同天性的要求，是否能够统治自己，他们自己最清楚。
But if they kept a life, and swaggered; I (God be thanked) am not bound to imitate them.
但如果他们保住性命，并且大摇大摆；我（感谢上帝）没有义务模仿他们。
The effect of true philosophy is, unaffected simplicity and modesty.
真正的哲学的效果是不做作的简单和谦虚。
Persuade me not to ostentation and vainglory.
劝我不要炫耀和虚荣。
XXIX.
二十九。
From some high place as it were to look down, and to behold here flocks, and there sacrifices, without number; and all kind of navigation; some in a rough and stormy sea, and some in a calm: the general differences, or different estates of things, some, that are now first upon being; the several and mutual relations of those things that are together; and some other things that are at their last.
从某个高处俯视，这里有羊群，那里有无数的祭物；以及各种导航；有些是在波涛汹涌、波涛汹涌的大海中，有些是在风平浪静的大海中：总体差异或事物的不同状态，有些是现在才出现的；那些在一起的事物之间的相互关系；以及其他一些最后的事情。
Their lives also, who were long ago, and theirs who shall be hereafter, and the present estate and life of those many nations of barbarians that are now in the world, thou must likewise consider in thy mind.
他们很久以前的生活，以及他们将来的生活，以及当今世界上许多野蛮民族的现状和生活，你也必须同样地在你的心中考虑。
And how many there be, who never so much as heard of thy name, how many that will soon forget it; how many who but even now did commend thee, within a very little while perchance will speak ill of thee.
有多少人从未听说过你的名字，有多少人很快就会忘记它；有多少人现在还称赞你，过不了多久，也许就会说你的坏话。
So that neither fame, nor honour, nor anything else that this world doth afford, is worth the while.
因此，无论是名誉、荣誉，还是这个世界所能提供的任何其他东西，都不值得花时间。
The sum then of all; whatsoever doth happen unto thee, whereof God is the cause, to accept it contentedly: whatsoever thou doest, whereof thou thyself art the cause, to do it justly: which will be, if both in thy resolution and in thy action thou have no further end, than to do good unto others, as being that, which by thy natural constitution, as a man, thou art bound unto.
那么所有的总和；无论发生在你身上的什么事，只要上帝是你的原因，你就心满意足地接受它；无论你做什么，你自己就是原因，就公正地去做：如果你的决心和行动都没有进一步的目的，那就是为他人行善，因为这是你作为一个人的自然构造所必然要做的事。
XXX.
XXX。
Many of those things that trouble and straiten thee, it is in thy power to cut off, as wholly depending from mere conceit and opinion; and then thou shalt have room enough.
许多困扰和困扰你的事情，你都有能力消除，因为它们完全依赖于单纯的自负和意见。然后你就有足够的空间了。
XXXI.
三十一.
To comprehend the whole world together in thy mind, and the whole course of this present age to represent it unto thyself, and to fix thy thoughts upon the sudden change of every particular object.
在你的头脑中理解整个世界，以及当今时代的整个进程，将其呈现给你自己，并将你的思想固定在每一个特定物体的突然变化上。
How short the time is from the generation of anything, unto the dissolution of the same; but how immense and infinite both that which was before the generation, and that which after the generation of it shall be.
任何事物从产生到消亡，时间是多么短暂啊！但那一代人之前的事物和一代人之后的事物将是多么巨大和无限啊。
All things that thou seest, will soon be perished, and they that see their corruptions, will soon vanish away themselves.
你所见的一切，很快就会灭亡；那些看到自己腐败的人，很快就会消失。
He that dieth a hundred years old, and he that dieth young, shall come all to one.
百岁而死的，年轻时死去的，都将归于一。
XXXII.
三十二.
What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for?
他们的想法和理解是什么？他们所从事的事情是什么：他们喜欢什么，讨厌什么？
Fancy to thyself the estate of their souls openly to be seen.
想象一下他们的灵魂的财产被公开地看到。
When they think they hurt them shrewdly, whom they speak ill of; and when they think they do them a very good turn, whom they commend and extol: O how full are they then of conceit, and opinion!
当他们认为自己精明地伤害了他们，他们就说他们的坏话；当他们认为自己对他们做了很好的事时，他们就赞扬和赞扬他们：哦，他们是多么的自负和意见啊！
XXXIII.
三十三．
Loss and corruption, is in very deed nothing else but change and alteration; and that is it, which the nature of the universe doth most delight in, by which, and according to which, whatsoever is done, is well done.
损失和腐败，实际上就是变化和改变。这就是宇宙的本质最喜欢的，通过它，并根据它，无论做什么，都是好的。
For that was the estate of worldly things from the beginning, and so shall it ever be.
因为从一开始这就是世俗事物的状态，而且永远如此。
Or wouldest thou rather say, that all things in the world have gone ill from the beginning for so many ages, and shall ever go ill?
或者你更愿意说，世界上的所有事物从一开始就已经病了这么多年，并且将永远病下去？
And then among so many deities, could no divine power be found all this while, that could rectify the things of the world?
那么这么多的神灵之中，难道一直没有找到能够矫正世事的神力吗？
Or is the world, to incessant woes and miseries, for ever condemned?
或者这个世界是否会永远陷入持续不断的灾难和痛苦之中？
XXXIV.
三十四。
How base and putrid, every common matter is!
每一件平常的事情都是多么卑鄙和腐败啊！
Water, dust, and from the mixture of these bones, and all that loathsome stuff that our bodies do consist of: so subject to be infected, and corrupted.
水、灰尘、这些骨头的混合物，以及我们身体所含的所有令人厌恶的东西：因此很容易被感染和腐败。
And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth?
还有那些备受珍视和钦佩的其他东西，比如大理石，它们是什么，不就是地球的内核吗？
gold and silver, what are they, but as the more gross faeces of the earth?
金银，除了地球上更恶心的粪便之外，它们是什么？
Thy most royal apparel, for matter, it is but as it were the hair of a silly sheep, and for colour, the very blood of a shell-fish; of this nature are all other things.
你最尊贵的服饰，就物质而言，只不过是愚蠢的绵羊的毛发，就颜色而言，则是贝类的血；所有其他事物都具有这种性质。
Thy life itself, is some such thing too; a mere exhalation of blood: and it also, apt to be changed into some other common thing.
你的生活本身，也是这样的；仅仅是呼出的血液：而且它也很容易变成其他一些常见的东西。
XXXV.
三十五。
Will this querulousness, this murmuring, this complaining and dissembling never be at an end?
这种发牢骚、这种抱怨、这种埋怨和掩饰难道永远不会结束吗？
What then is it, that troubleth thee?
那么，是什么让你烦恼呢？
Doth any new thing happen unto thee?
你有什么新的事情发生吗？
What doest thou so wonder at?
你有什么好奇怪的？
At the cause, or the matter?
是在原因上，还是在事情上？
Behold either by itself, is either of that weight and moment indeed?
看看其中一个本身，是否确实具有那样的重量和时刻？
And besides these, there is not anything.
而除了这些之外，就什么也没有了。
But thy duty towards the Gods also, it is time thou shouldst acquit thyself of it with more goodness and simplicity.
但你对众神的责任也是如此，现在你应该以更多的善良和单纯来履行自己的责任。
XXXVI.
三十六．
It is all one to see these things for a hundred of years together or but for three years.
一起看这些事情一百年或者三年，都是一件很了不起的事情。
XXXVII.
三十七。
If he have sinned, his is the harm, not mine.
如果他犯了罪，受害的是他，而不是我。
But perchance he hath not.
但也许他没有。
XXXVIII.
三十八。
Either all things by the providence of reason happen unto every particular, as a part of one general body; and then it is against reason that a part should complain of anything that happens for the good of the whole; or if, according to Epicurus, atoms be the cause of all things and that life be nothing else but an accidentary confusion of things, and death nothing else, but a mere dispersion and so of all other things: what doest thou trouble thyself for?
要么一切事物都因理性的安排而发生在每一个具体事物上，作为一个整体的一部分；那么，一部分人为了整体的利益而抱怨任何发生的事情，那就是违反理性的。或者，根据伊壁鸠鲁的说法，如果原子是万物的原因，而生命只不过是事物的偶然混乱，而死亡只不过是所有其他事物的分散，那么你还为了什么烦恼呢？
XXXIX.
三十九。
Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee?
你对那个理性的部分说，你死了；腐败已经控制了你吗？
Doth it then also void excrements?
那么它也会排泄粪便吗？
Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body?
它像牛还是羊一样吃草或吃草？它也应该是会死的吗？
XL.
XL。
Either the Gods can do nothing for us at all, or they can still and allay all the distractions and distempers of thy mind.
诸神要么根本无法为我们做任何事，要么他们可以平息并减轻你心灵中的所有干扰和躁动。
If they can do nothing, why doest thou pray?
如果他们无能为力，你为什么还要祈祷呢？
If they can, why wouldst not thou rather pray, that they will grant unto thee, that thou mayst neither fear, nor lust after any of those worldly things which cause these distractions and distempers of it?
如果他们可以，你为什么不宁愿祈求他们赐予你，这样你就不会害怕，也不会贪恋那些导致这些干扰和烦恼的世俗事物呢？
Why not rather, that thou mayst not at either their absence or presence, be grieved and discontented: than either that thou mayst obtain them, or that thou mayst avoid them?
为什么不让你在它们缺席或存在时不感到悲伤和不满：而不是让你获得它们或避免它们呢？
For certainly it must needs be, that if the Gods can help us in anything, they may in this kind also.
因为如果诸神能够在任何事情上帮助我们的话，那么他们也一定会在这一方面提供帮助。
But thou wilt say perchance, 'In those things the Gods have given me my liberty: and it is in mine own power to do what I will.' But if thou mayst use this liberty, rather to set thy mind at true liberty, than wilfully with baseness and servility of mind to affect those things, which either to compass or to avoid is not in thy power, wert not thou better?
但你或许会说：“在这些事情上，诸神赋予了我自由：我有能力做我想做的事。”但是，如果你能利用这种自由，而不是让你的思想处于真正的自由，而不是故意以卑鄙和奴性的思想去影响那些你无力掌控或避免的事情，你不是更好吗？
And as for the Gods, who hath told thee, that they may not help us up even in those things that they have put in our own power?
至于诸神，谁告诉过你，即使在他们把我们自己的力量置于那些事情上，他们也不会帮助我们呢？
whether it be so or no, thou shalt soon perceive, if thou wilt but try thyself and pray.
不管是不是这样，只要你自己尝试并祈祷，你很快就会明白。
One prayeth that he may compass his desire, to lie with such or such a one, pray thou that thou mayst not lust to lie with her.
一个人祈祷他可以满足自己的愿望，与这样或那样的人上床，你祈祷你不要渴望与她上床。
Another how he may be rid of such a one; pray thou that thou mayst so patiently bear with him, as that thou have no such need to be rid of him.
另一个他如何摆脱这样一个人的方法；请祈祷你能耐心地忍受他，这样你就不需要摆脱他了。
Another, that he may not lose his child.
另一个，他可能不会失去他的孩子。
Pray thou that thou mayst not fear to lose him.
祈祷你不要害怕失去他。
To this end and purpose, let all thy prayer be, and see what will be the event.
为了这个目的，让你祈祷吧，看看会发生什么。
XLI.
XLI。
'In my sickness' (saith Epicurus of himself:) 'my discourses were not concerning the nature of my disease, neither was that, to them that came to visit me, the subject of my talk; but in the consideration and contemplation of that, which was of especial weight and moment, was all my time bestowed and spent, and among others in this very thing, how my mind, by a natural and unavoidable sympathy partaking in some sort with the present indisposition of my body, might nevertheless keep herself free from trouble, and in present possession of her own proper happiness.
“在我生病的时候”（伊壁鸠鲁这样评价自己）“我的谈话并不是关于我的疾病的性质，对于那些来探望我的人来说，这也不是我谈话的主题;但是，当我考虑和沉思那件事时，我所有的时间都被赋予和花费在这件事情上，这是特别重要和重要的时刻，除此之外，我的心灵如何通过一种自然而不可避免的同情心参与我身体目前的不适，仍然可以使自己免受麻烦，并拥有自己应有的幸福。
Neither did I leave the ordering of my body to the physicians altogether to do with me what they would, as though I expected any great matter from them, or as though I thought it a matter of such great consequence, by their means to recover my health: for my present estate, methought, liked me very well, and gave me good content.' Whether therefore in sickness (if thou chance to sicken) or in what other kind of extremity soever, endeavour thou also to be in thy mind so affected, as he doth report of himself: not to depart from thy philosophy for anything that can befall thee, nor to give ear to the discourses of silly people, and mere naturalists.
我也没有把我身体的安排完全交给医生，让他们对我做他们想做的事，好像我期望他们做任何伟大的事情，或者好像我认为通过他们的手段恢复我的健康是一件具有重大意义的事情：我认为，因为我目前的状况，他们非常喜欢我，并且给了我很好的满足。因此，无论是在生病（如果你偶然生病）还是在任何其他类型的极端情况下，你也要努力让自己的思想受到影响，就像他自己报道的那样：不要因为任何可能发生在你身上的事情而偏离你的哲学，也不要听从愚蠢的人和纯粹的自然主义者的言论。
XLII.
四十二．
It is common to all trades and professions to mind and intend that only, which now they are about, and the instrument whereby they work.
所有行业和职业都普遍只关心和打算这样做，这是他们现在所关心的，也是他们工作的工具。
XLIII.
第四十三．
When at any time thou art offended with any one's impudency, put presently this question to thyself: 'What?
当任何时候你因某人的无礼而感到生气时，立即问自己这个问题：‘什么？
Is it then possible, that there should not be any impudent men in the world!
难道世界上就没有无礼的人了吗！
Certainly it is not possible.' Desire not then that which is impossible.
当然这是不可能的。那么就不要渴望那些不可能的事。
For this one, (thou must think) whosoever he be, is one of those impudent ones, that the world cannot be without.
因为这个人（你必须想到）无论他是谁，都是世界上不能没有的无礼之人之一。
So of the subtile and crafty, so of the perfidious, so of every one that offendeth, must thou ever be ready to reason with thyself.
对于那些狡猾狡诈的人，对于背信弃义的人，对于每一个冒犯他人的人，你都必须时刻准备好与自己讲道理。
For whilst in general thou dost thus reason with thyself, that the kind of them must needs be in the world, thou wilt be the better able to use meekness towards every particular.
因为，虽然一般来说，你会这样说服自己，世界上一定存在这样的人，但你会更好地对每一个细节都保持温和。
This also thou shalt find of very good use, upon every such occasion, presently to consider with thyself, what proper virtue nature hath furnished man with, against such a vice, or to encounter with a disposition vicious in this kind.
你也会发现，在每一个这样的场合，你都会立即思考一下，大自然赋予了人类什么适当的美德来对抗这种恶习，或者遇到这种恶毒的性情，这也是非常有用的。
As for example, against the unthankful, it hath given goodness and meekness, as an antidote, and so against another vicious in another kind some other peculiar faculty.
例如，对于忘恩负义的人，它给予善良和温柔作为解药，同样，对于另一种邪恶的人，它也给予了某种特殊的能力。
And generally, is it not in thy power to instruct him better, that is in an error?
一般来说，你没有能力更好地指导他，这是错误的吗？
For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin?
因为凡是犯罪的人，都偏离了他预定的目的，并且肯定被欺骗了，再说一遍，你对他的罪有什么更糟的吗？
For thou shalt not find that any one of these, against whom thou art incensed, hath in very deed done anything whereby thy mind (the only true subject of thy hurt and evil) can be made worse than it was.
因为你不会发现你所激怒的这些人中的任何一个人确实做了任何事情，使你的思想（你伤害和邪恶的唯一真正的主题）变得比以前更糟。
And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned?
如果无学问的人做无学问的人的事，这又是何等的悲伤或惊奇呢？
Should not thou rather blame thyself, who, when upon very good grounds of reason, thou mightst have thought it very probable, that such a thing would by such a one be committed, didst not only not foresee it, but moreover dost wonder at it, that such a thing should be.
你难道不该责备自己吗？你本可以根据充分的理由认为这样的事很可能是由这样的人犯下的，但你不仅没有预见到它，而且还对竟然会发生这样的事感到惊讶。
But then especially, when thou dost find fault with either an unthankful, or a false man, must thou reflect upon thyself.
但特别是当你发现一个忘恩负义的人或一个虚伪的人的缺点时，你必须反省自己。
For without all question, thou thyself art much in fault, if either of one that were of such a disposition, thou didst expect that he should be true unto thee: or when unto any thou didst a good turn, thou didst not there bound thy thoughts, as one that had obtained his end; nor didst not think that from the action itself thou hadst received a full reward of the good that thou hadst done.
毫无疑问，如果你期望其中任何一个具有这种性格的人对你忠诚，那么你自己就有很大的过错；或者当你对任何一个人做了善事时，你并没有像一个已经达到目的的人那样约束自己的思想；你也没有想到，从你所做的善事中，你已经得到了充分的回报。
For what wouldst thou have more?
你还想要什么呢？
Unto him that is a man, thou hast done a good turn: doth not that suffice thee?
对于一个人来说，你已经做了一件好事：这还不够吗？
What thy nature required, that hast thou done.
你的本性所要求的，你已经做到了。
Must thou be rewarded for it?
你必须为此得到奖励吗？
As if either the eye for that it seeth, or the feet that they go, should require satisfaction.
好像无论是眼睛看到的东西，还是脚走过的地方，都应该需要满足。
For as these being by nature appointed for such an use, can challenge no more, than that they may work according to their natural constitution: so man being born to do good unto others whensoever he doth a real good unto any by helping them out of error; or though but in middle things, as in matter of wealth, life, preferment, and the like, doth help to further their desires he doth that for which he was made, and therefore can require no more.
因为这些东西天生就是被指定用于这种用途的，所以除了他们可以根据自己的自然构造工作之外，没有什么可以挑战的了：因此，当人通过帮助别人摆脱错误而为他人带来真正的好处时，他生来就是为他人行善的；因此，当人通过帮助他人摆脱错误而为他人带来真正的好处时，他就生来就为他人做事。或者，尽管在中间的事情上，如在财富、生活、晋升等方面，确实有助于促进他们的欲望，但他已经做了他被造的目的，因此不能再要求更多了。
THE TENTH BOOK
第十本书
I.
我。
O my soul, the time I trust will be, when thou shalt be good, simple, single, more open and visible, than that body by which it is enclosed.
噢，我的灵魂，我相信总有一天你会变得善良、单纯、单一、比封闭它的身体更加开放和可见。
Thou wilt one day be sensible of their happiness, whose end is love, and their affections dead to all worldly things.
有一天你会体会到他们的幸福，他们的最终目的是爱，以及他们对一切世俗事物的感情。
Thou shalt one day be full, and in want of no external thing: not seeking pleasure from anything, either living or insensible, that this world can afford; neither wanting time for the continuation of thy pleasure, nor place and opportunity, nor the favour either of the weather or of men.
有一天，你将变得充实，不再缺乏任何外在的东西：不再从这个世界所能承受的任何事物中寻求快乐，无论是有生命的还是无知觉的；既不需要时间来继续你的快乐，也不需要地方和机会，也不需要天气或人的青睐。
When thou shalt have content in thy present estate, and all things present shall add to thy content: when thou shalt persuade thyself, that thou hast all things; all for thy good, and all by the providence of the Gods: and of things future also shalt be as confident, that all will do well, as tending to the maintenance and preservation in some sort, of his perfect welfare and happiness, who is perfection of life, of goodness, and beauty; who begets all things, and containeth all things in himself, and in himself doth recollect all things from all places that are dissolved, that of them he may beget others again like unto them.
当你对你目前的财产感到满足时，所有现有的东西都会增加你的满足感：当你说服自己，你拥有一切时；一切都是为了你的利益，一切都是神的旨意：对未来的事情也应该充满信心，一切都会好起来，就像在某种程度上维护和保存他完美的福祉和幸福一样，他是生命、善良和美丽的完美；他创造了万物，并且将万物包含在自己之中，并且在自己之中从所有消融的地方召回了万物，以便他可以从这些事物中再次产生类似的事物。
Such one day shall be thy disposition, that thou shalt be able, both in regard of the Gods, and in regard of men, so to fit and order thy conversation, as neither to complain of them at any time, for anything that they do; nor to do anything thyself, for which thou mayest justly be condemned.
有一天，你的性格将是这样，无论是对于诸神还是对于人类，你都能够调整和安排你的谈话，而不是在任何时候都不会抱怨他们所做的任何事情；也不要自己做任何可能会受到公正谴责的事情。
II.
二.
As one who is altogether governed by nature, let it be thy care to observe what it is that thy nature in general doth require.
作为一个完全受自然支配的人，你应该注意观察你的本性总体上需要什么。
That done, if thou find not that thy nature, as thou art a living sensible creature, will be the worse for it, thou mayest proceed.
完成后，如果你没有发现你的本性，因为你是一个活生生的、有感知力的生物，因此会变得更糟，你可以继续。
Next then thou must examine, what thy nature as thou art a living sensible creature, doth require.
接下来，你必须检查一下，作为一个活生生的、有感知力的生物，你的本性需要什么。
And that, whatsoever it be, thou mayest admit of and do it, if thy nature as thou art a reasonable living creature, will not be the worse for it.
而且，无论是什么，你都可以承认并去做，只要你的本性（作为一个理性的生物）不会因此而变得更糟。
Now whatsoever is reasonable, is also sociable, Keep thyself to these rules, and trouble not thyself about idle things.
现在凡是合理的，也是合群的，遵守这些规则，不要为闲事烦恼。
III.
三．
Whatsoever doth happen unto thee, thou art naturally by thy natural constitution either able, or not able to bear.
无论发生什么事情，你的本性决定了你要么能够承受，要么不能承受。
If thou beest able, be not offended, but bear it according to thy natural constitution, or as nature hath enabled thee.
如果你能做到的话，不要被冒犯，而是根据你的自然构造，或者自然赋予你的能力来忍受它。
If thou beest not able, be not offended.
如果你做不到，请不要生气。
For it will soon make an end of thee, and itself, (whatsoever it be) at the same time end with thee.
因为它很快就会终结你，它本身（无论它是什么）也会同时终结你。
But remember, that whatsoever by the strength of opinion, grounded upon a certain apprehension of both true profit and duty, thou canst conceive tolerable; that thou art able to bear that by thy natural constitution.
但请记住，无论何种观点，基于对真实利益和责任的某种理解，你都可以认为是可以忍受的；你的自然体质能够承受这些。
IV.
四．
Him that offends, to teach with love and meek ness, and to show him his error.
冒犯者，要以爱心和温柔教导他，并指出他的错误。
But if thou canst not, then to blame thyself; or rather not thyself neither, if thy will and endeavours have not been wanting.
但如果你做不到，那就责怪你自己；或者更确切地说，也不是你自己，如果你的意愿和努力没有缺失的话。
V.
五、
Whatsoever it be that happens unto thee, it is that which from all time was appointed unto thee.
无论发生在你身上的是什么，这都是自古以来就注定给你的。
For by the same coherence of causes, by which thy substance from all eternity was appointed to be, was also whatsoever should happen unto it, destinated and appointed.
因为，通过同样的原因的连贯性，你的物质从永恒开始就被指定为这样，无论发生在它身上，也都是被注定和指定的。
VI.
六．
Either with Epicurus, we must fondly imagine the atoms to be the cause of all things, or we must needs grant a nature.
要么按照伊壁鸠鲁的说法，我们必须深情地想象原子是万物的原因，要么我们必须需要赋予一种性质。
Let this then be thy first ground, that thou art part of that universe, which is governed by nature.
那么，让这成为你的首要基础：你是那个受自然支配的宇宙的一部分。
Then secondly, that to those parts that are of the same kind and nature as thou art, thou hast relation of kindred.
其次，对于那些与你具有相同种类和性质的部分，你有亲属关系。
For of these, if I shall always be mindful, first as I am a part, I shall never be displeased with anything, that falls to my particular share of the common chances of the world.
对于这些，如果我始终保持警惕，首先因为我是其中的一部分，那么我永远不会对任何属于我在世界共同机会中的特殊份额的事情感到不满。
For nothing that is behoveful unto the whole, can be truly hurtful to that which is part of it.
因为任何对整体有利的东西都不会真正伤害到整体的一部分。
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.
因为这是所有自然体的共同特权，它们本身不含有任何对它们有害的东西。宇宙的本质（宇宙的本质超越其他特定本质的特权是，她不能违背自己的意愿受到任何更高的外部原因的约束）应该产生任何会导致她自己受到伤害和偏见的东西，并将其珍藏在她的怀抱中。
As then I bear in mind that I am a part of such an universe, I shall not be displeased with anything that happens.
当我记住我是这样一个宇宙的一部分时，我不会对发生的任何事情感到不高兴。
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.
由于我与那些与我具有相同种类和性质的部分有亲属关系，因此我将小心翼翼地不做任何有利于社区的事情，但在我所有的考虑中，与我同类的人永远是我的同类；我将尽一切努力阻止和避免公共利益，即我所有的意图和决心所追求的公共利益，以及与其相反的公共利益。
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.
这些事情一旦确定和结束，你会认为他是一个幸福的公民，他不断的学习和实践是为了他的同胞的利益和利益，而这座城市对他的态度如此，以至于他对此感到非常满意；你也必须如此，你才能过上幸福的生活。
VII.
七．
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.
世界的所有部分（我指的是整个世界中包含的所有事物）都必然在某个时间或其他时间走向腐败。
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.
我应该说改变，说得真实而恰当；但为了让大家更好地理解我，我很乐意在这个时候使用这个更常见的词。
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?
现在我说，如果这对他们既有害，又不可避免，你认为，整体本身不会处于一个甜蜜的情况下，它的所有部分都会受到改变，是的，并且通过它们使自己适合腐败，因为由不同和相反的事物组成？
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?
那么，大自然本身是否就这样投射和安排了她的各部分的痛苦和痛苦，因此有意地创造了它们，不仅是为了它们可能，而且必然使它们陷入邪恶？或者当她制作它们时，她不知道自己做了什么吗？
For either of these two to say, is equally absurd.
对于这两者中的任何一个来说，都是同样荒谬的。
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?
但要抛开一般性质，而根据事物本身的特殊性质来推理特殊事物；首先说整体的所有部分由于其适当的自然构成而会受到改变，这是多么荒谬和可笑。然后，当任何这样的事情发生时，比如当一个人生病并死亡时，你会感到惊讶，就好像发生了一些奇怪的事情一样？
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.
尽管当任何这样的事情发生时，这可能不会那么严重地发生，但无论什么被溶解，它都被溶解到那些它被复合的事物中。
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.
因为每一次分解要么仅仅是元素的分散，又变成了构成一切的元素，要么是更坚固的元素变成了地球；以及那些纯粹、微妙或精神的东西，进入空气。
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.
因此，通过这种方式，什么都没有丢失，但一切都再次恢复到宇宙的理性生成种子中；而这个宇宙，要么在一段时间后被大火吞噬，要么通过不断的变化而更新，从而永远存在。
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.
现在我们所说的实体和精神，你一定不能把它想象成你出生时的样子。
For alas!
唉！
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.
现在你所拥有的一切，无论是物质方面，还是生命方面，都只是两三天前部分来自吃的肉，部分来自吸入的空气，接收到了全部的流入，在其他方面都与当时相同，就像一条流淌的河流，由不断流入和新的水源维持着一样。
That therefore which thou hast since received, not that which came from thy mother, is that which comes to change and corruption.
因此，你从那时起所接受的，而不是来自你母亲的，是会发生变化和腐败的。
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?
但是，假设一般的实质及其更坚实的部分仍然与你紧密相连，那么它的适当品质和情感又是什么呢？
VIII.
八．
Now that thou hast taken these names upon thee of good, modest, true; of ἔμφρων, σύμφρων, ὑπέρφρων; 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.
现在你已经接受了这些善良、谦虚、真实的名字； ἔμφρων、σύμφρων、ὑπέρφρων；任何时候都要小心，以免做出任何相反的事情，你就被不恰当地称为，并失去你对这些称谓的权利。
Or if thou do, return unto them again with all possible speed.
或者，如果你这样做了，请以尽可能快的速度再次回到他们身边。
And remember, that the word ἔμφρων notes unto thee an intent and intelligent consideration of every object that presents itself unto thee, without distraction.
请记住，ἔμφρων 这个词向您表明对呈现在您面前的每一个物体的专注和明智的考虑，没有分心。
And the word σύμφρων, a ready and contented acceptation of whatsoever by the appointment of the common nature, happens unto thee.
而σύμφρων这个词，即对共同本性指定的任何事物的准备和满足的接受，发生在你身上。
And the word ὑπέρφρων, 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.
而“ὑπέρφρων”这个词，是你心灵的一种超延伸，或者一种超越的、外在的倾向，它超越了所有身体的痛苦和快乐、荣誉和信用、死亡以及任何具有相同性质的事物，作为绝对无关紧要的事情，决不被智者所接受。
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.
那么，如果你不可侵犯地遵守这些，并且不要野心勃勃地被别人这样称呼，那么你自己就会成为一个新人，你就会开始新的生活。
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.
因为，如果一个人过分热爱自己的生活，那么你就继续过着迄今为止的生活，承受那些你必须经历的干扰和烦恼，这是非常愚蠢的。
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.
一个人可以将他比作那些被吃掉一半的可怜虫，在圆形剧场里与野兽相媲美；他们浑身都是伤和血，渴望得到极大的恩惠，以便他们可以保留到第二天，然后也可以在同样的情况下像以前一样暴露在同样的钉子和牙齿之下。
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.
因此，你自己走吧；把你自己从前世的烦恼和干扰中转移到这几个名字上；如果你能住在其中，或者不断地实践和拥有它们，就继续在那里，像被翻译成极乐和幸福的地方一样高兴和快乐，赫西奥德和柏拉图将其称为“福岛”，其他人则将其称为“乐土”。
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.
每当你发现自己；你有旧病复发的危险，你无法控制和克服你目前处境中出现的困难和诱惑：把你带到任何一个你可能更能做到的私人角落。
Or if that will not serve forsake even thy life rather.
或者，如果这不起作用，甚至放弃你的生命。
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.
但这不是出于激情，而是以一种简单、自愿、谦虚的方式：这是你一生中唯一值得称赞的行为，所以你就这样离开了，或者这是你一生的主要工作和事务，所以你就这样离开了。
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 them: and that as all other natural creatures, the fig tree for example; the dog the bee: both do, all of them, and apply themselves unto that which by their natural constitution, is proper unto them; so man likewise should do that, which by his nature, as he is a man, belongs unto him.
现在，为了更好地记住我们所说的那些名字，你会发现尽可能多地记住众神是一个非常好的帮助：并且，他们对我们许多人的要求，就像自然合理的创造物一样，不是我们应该用美丽的言辞，表面上表现出虔诚和奉献来奉承他们，而是我们应该变得像他们一样：就像所有其他自然生物一样，例如无花果树；狗和蜜蜂：两者都这样做，所有的人都这样做，并根据其自然构造，致力于适合它们的事物。同样，人也应该做那些根据他的本性，因为他是一个人，属于他的事情。
IX.
九．
Toys and fooleries at home, wars abroad: sometimes terror, sometimes torpor, or stupid sloth: this is thy daily slavery.
国内的玩具和愚蠢行为，国外的战争：有时是恐怖，有时是麻木，或愚蠢的懒惰：这是你每天的奴役。
By little and little, if thou doest not better look to it, those sacred dogmata will be blotted out of thy mind.
渐渐地，如果你不更好地关注它，那些神圣的教条就会从你的脑海中消失。
How many things be there, which when as a mere naturalist, thou hast barely considered of according to their nature, thou doest let pass without any further use?
有多少事物，当你作为一个纯粹的博物学家，几乎没有根据它们的本质考虑过时，你就放弃了它们而没有任何进一步的用处？
Whereas thou shouldst in all things so join action and contemplation, that thou mightest both at the same time attend all present occasions, to perform everything duly and carefully and yet so intend the contemplative part too, that no part of that delight and pleasure, which the contemplative knowledge of everything according to its true nature doth of itself afford, might be lost.
然而，你在所有事情上都应该把行动和沉思结合起来，这样你就可以同时参加所有当前的场合，适当而仔细地完成每一件事，同时也如此打算沉思部分，这样，沉思知识本身所提供的任何快乐和快乐都不会丢失。
Or, that the true and contemnplative knowledge of everything according to its own nature, might of itself, (action being subject to many lets and impediments) afford unto thee sufficient pleasure and happiness.
或者说，对一切事物的真实而沉思的知识，根据其自身的本质、自身的力量（行动受到许多让步和障碍的影响）为你提供足够的快乐和幸福。
Not apparent indeed, but not concealed.
确实不明显，但也没有隐藏。
And when shalt thou attain to the happiness of true simplicity, and unaffected gravity?
你什么时候才能获得真正的简单和不做作的严肃的幸福呢？
When shalt thou rejoice in the certain knowledge of every particular object according to its true nature: as what the matter and substance of it is; what use it is for in the world: how long it can subsist: what things it doth consist of: who they be that are capable of it, and who they that can give it, and take it away?
你什么时候会因为对每个特定物体的真实本质的某些知识而感到高兴：它的物质和实质是什么？它在世界上有什么用处：它能存在多久；它由什么组成：谁有能力拥有它，谁可以给予它或夺走它？
X.
X.
As the spider, when it hath caught the fly that it hunted after, is not little proud, nor meanly conceited of herself: as he likewise that hath caught an hare, or hath taken a fish with his net: as another for the taking of a boar, and another of a bear: so may they be proud, and applaud themselves for their valiant acts against the Sarmatai, or northern nations lately defeated.
就像蜘蛛抓住了它所追捕的苍蝇一样，它并不感到骄傲，也没有卑鄙地自负；就像他抓住了一只野兔，或者用网捕获了一条鱼一样；就像另一个捕获了野猪，另一个捕获了熊：所以他们可能会感到自豪，并为自己对抗萨尔马泰或最近被击败的北方国家的英勇行为而喝彩。
For these also, these famous soldiers and warlike men, if thou dost look into their minds and opinions, what do they for the most part but hunt after prey?
对于这些著名的士兵和好战的人来说，如果你仔细研究他们的思想和观点，他们除了捕猎猎物之外，大多数时候还做什么呢？
XI.
十一.
To find out, and set to thyself some certain way and method of contemplation, whereby thou mayest clearly discern and represent unto thyself, the mutual change of all things, the one into the other.
找出并为自己设定某种沉思的方式和方法，借此你可以清楚地辨别并向自己表达所有事物的相互变化，从一到另一。
Bear it in thy mind evermore, and see that thou be throughly well exercised in this particular.
永远把它记在心里，并确保你在这方面得到充分的锻炼。
For there is not anything more effectual to beget true magnanimity.
因为没有什么比这更能有效地产生真正的宽宏大量了。
XII.
十二．
He hath got loose from the bonds of his body, and perceiving that within a very little while he must of necessity bid the world farewell, and leave all these things behind him, he wholly applied himself, as to righteousness in all his actions, so to the common nature in all things that should happen unto him.
他摆脱了身体的束缚，意识到在很短的时间内他必须告别世界，把这一切都抛在脑后，他全身心投入，在他所有的行为中追求正义，在所有发生在他身上的事情上追求共同的本质。
And contenting himself with these two things, to do all things justly, and whatsoever God doth send to like well of it: what others shall either say or think of him, or shall do against him, he doth not so much as trouble his thoughts with it.
他满足于这两件事，即公正地做所有的事情，无论上帝赐予什么好处：别人对他的看法或想法，或对他的行为，他都不会用它来打扰他的思想。
To go on straight, whither right and reason directed him, and by so doing to follow God, was the only thing that he did mind, that, his only business and occupation.
他唯一介意的就是沿着正确和理性指引他的方向前进，并通过这样做来跟随上帝，这是他唯一的事情和职业。
XIII.
十三．
What use is there of suspicion at all?
怀疑有什么用呢？
or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all?
或者，为什么对未来的不信任和怀疑会困扰你的心灵呢？
What now is to be done, if thou mayest search and inquiry into that, what needs thou care for more?
现在要做什么，如果你可以探索和探究的话，你还需要关心什么？
And if thou art well able to perceive it alone, let no man divert thee from it.
如果你能够独自感知它，就不要让任何人转移你的注意力。
But if alone thou doest not so well perceive it, suspend thine action, and take advice from the best.
但如果你独自一人还不能很好地理解这一点，那就暂停你的行动，并听取最优秀的人的建议。
And if there be anything else that doth hinder thee, go on with prudence and discretion, according to the present occasion and opportunity, still proposing that unto thyself, which thou doest conceive most right and just.
如果有任何其他事情阻碍你，请根据当前的场合和机会，谨慎而谨慎地继续，仍然向你自己提出你认为最正确和公正的建议。
For to hit that aright, and to speed in the prosecution of it, must needs be happiness, since it is that only which we can truly and properly be said to miss of, or miscarry in.
因为要正确地实现这一点，并加快实现它的速度，必须是幸福，因为只有这样，我们才能真正正确地说我们错过了，或者失败了。
XIV.
十四。
What is that that is slow, and yet quick?
那是什么东西既慢又快？
merry, and yet grave?
快乐，但又严肃？
He that in all things doth follow reason for his guide.
在所有事情上都遵循理性作为指导的人。
XV.
十五。
In the morning as soon as thou art awaked, when thy judgment, before either thy affections, or external objects have wrought upon it, is yet most free and impartial: put this question to thyself, whether if that which is right and just be done, the doing of it by thyself, or by others when thou art not able thyself; be a thing material or no. For sure it is not.
早晨，当你醒来时，在你的情感或外在事物对你产生作用之前，你的判断仍然是最自由和公正的：向自己提出这个问题，是否应该做正确和公正的事情，是由你自己做，还是在你自己无法做的时候由别人做？是否是物质的东西。当然不是。
And as for these that keep such a life, and stand so much upon the praises, or dispraises of other men, hast thou forgotten what manner of men they be?
至于那些过着这样的生活，并如此受人赞扬或贬低的人，你难道忘记了他们是什么样的人吗？
that such and such upon their beds, and such at their board: what their ordinary actions are: what they pursue after, and what they fly from: what thefts and rapines they commit, if not with their hands and feet, yet with that more precious part of theirs, their minds: which (would it but admit of them) might enjoy faith, modesty, truth, justice, a good spirit.
他们在床上的这样的人，在船上的这样的人：他们的日常行为是什么：他们追求什么，他们逃避什么：他们犯下什么盗窃和掠夺，如果不是用他们的手和脚，而是用他们更宝贵的部分，他们的思想：（如果他们承认的话）可能享有信仰，谦虚，真理，正义，良好的精神。
XVI.
十六．
Give what thou wilt, and take away what thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away.
受过良好教育且真正谦虚的人对给予和拿走的上帝说，你愿意给予什么，你愿意拿走什么。
And it is not out of a stout and peremptory resolution, that he saith it, but in mere love, and humble submission.
他这样说并不是出于坚定而专横的决心，而只是出于爱和谦卑的顺服。
XVII.
十七．
So live as indifferent to the world and all worldly objects, as one who liveth by himself alone upon some desert hill.
因此，要以对世界和所有世俗事物漠不关心的方式生活，就像一个独自生活在沙漠山丘上的人一样。
For whether here, or there, if the whole world be but as one town, it matters not much for the place.
因为无论是在这里还是那里，如果整个世界只是一个城镇，那么这个地方就没有多大关系了。
Let them behold and see a man, that is a man indeed, living according to the true nature of man.
让他们看到一个人，一个真正的人，按照人的真实本性生活。
If they cannot bear with me, let them kill me.
如果他们不能容忍我，就让他们杀了我吧。
For better were it to die, than so to live as they would have thee.
与其像他们希望的那样活着，不如死掉。
XVIII.
十八。
Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such.
好人的征象和礼节是什么，不再是争论或讨论的问题，而是实实在在地成为这样的人。
XIX.
十九。
Ever to represent unto thyself; and to set before thee, both the general age and time of the world, and the whole substance of it.
永远代表你自己；并向你展示世界的一般年龄和时间，以及它的全部实质。
And how all things particular in respect of these are for their substance, as one of the least seeds that is: and for their duration, as the turning of the pestle in the mortar once about.
所有关于这些的特殊事物都是因为它们的实质，作为最小的种子之一：以及它们的持续时间，就像杵在研钵中转动一圈。
Then to fix thy mind upon every particular object of the world, and to conceive it, (as it is indeed,) as already being in the state of dissolution, and of change; tending to some kind of either putrefaction or dispersion; or whatsoever else it is, that is the death as it were of everything in his own kind.
然后，将你的注意力集中在世界上每一个特定的物体上，并设想它（事实上它确实如此）已经处于分解和变化的状态；趋于某种腐败或分散；无论是什么，这都可以说是同类中一切事物的死亡。
XX.
XX。
Consider them through all actions and occupations, of their lives: as when they eat, and when they sleep: when they are in the act of necessary exoneration, and when in the act of lust.
通过他们生活中的所有行为和职业来思考他们：比如当他们吃饭时，当他们睡觉时：当他们处于必要的宽恕行为时，以及当他们处于欲望行为时。
Again, when they either are in their greatest exultation; and in the middle of all their pomp and glory; or being angry and displeased, in great state and majesty, as from an higher place, they chide and rebuke.
再一次，当他们要么处于最大的狂喜之中；在他们所有的盛况和荣耀之中；或愤怒不悦，以伟大的威严，如来自更高的地方，斥责和斥责。
How base and slavish, but a little while ago, they were fain to be, that they might come to this; and within a very little while what will be their estate, when death hath once seized upon them.
多么卑鄙和奴性，但就在不久前，他们还很乐意这样做，以便他们能走到这一步；不久之后，当死亡降临到他们身上时，他们的财产将会怎样呢？
XXI.
二十一．
That is best for every one, that the common nature of all doth send unto every one, and then is it best, when she doth send it.
这对每个人来说都是最好的，所有人的共同本性将其发送给每个人，那么当她发送它时，这就是最好的。
XXII.
第二十二．
The earth, saith the poet, doth often long after the rain.
诗人说，大地常常在雨后很久才死去。
So is the glorious sky often as desirous to fall upon the earth, which argues a mutual kind of love between them.
灿烂的天空也常常渴望落在大地上，这表明他们之间存在着一种相互的爱。
And so (say I) doth the world bear a certain affection of love to whatsoever shall come to pass With thine affections shall mine concur, O world.
因此，（我说）世界对任何将要发生的事情都抱有某种爱的感情，世界啊，你的感情我也将同意。
The same (and no other) shall the object of my longing be which is of thine.
我所渴望的目标与你的目标是一样的（没有别的）。
Now that the world doth love it is true indeed so is it as commonly said, and acknowledged ledged, when, according to the Greek phrase, imitated by the Latins, of things that used to be, we say commonly, that they love to be.
现在，世界确实爱它，这确实是事实，正如人们常说的，并且公认的，根据拉丁人模仿的希腊短语，我们通常说，它们喜欢成为过去的事物。
XXIII.
第二十三．
Either thou dost Continue in this kind of life and that is it, which so long thou hast been used unto and therefore tolerable: or thou doest retire, or leave the world, and that of thine own accord, and then thou hast thy mind: or thy life is cut off; and then mayst thou rejoice that thou hast ended thy charge.
要么你继续过这种生活，这就是你长期以来习惯的生活，因此是可以忍受的；要么你退隐，或者离开这个世界，自愿离开这个世界，然后你就有了你的思想：要么你的生命被切断；然后你就可以为你的任务结束而感到高兴了。
One of these must needs be.
其中之一必须是。
Be therefore of good comfort.
因此，要保持良好的舒适度。
XXIV Let it always appear and be manifest unto thee that solitariness, and desert places, by many philosophers so much esteemed of and affected, are of themselves but thus and thus; and that all things are them to them that live in towns, and converse with others as they are the same nature everywhere to be seen and observed: to them that have retired themselves to the top of mountains, and to desert havens, or what other desert and inhabited places soever.
二十四 让你永远明白，孤独和荒凉的地方，被许多哲学家如此推崇和影响，都是自然而然的，但如此如此；对于那些生活在城镇中、与他人交谈的人来说，一切事物都是它们，因为它们在任何地方都可以看到和观察到，它们都是相同的性质：对于那些隐退到山顶、沙漠避难所或其他沙漠和有人居住的地方的人来说。
For anywhere it thou wilt mayest thou quickly find and apply that to thyself; which Plato saith of his philosopher, in a place: as private and retired, saith he, as if he were shut up and enclosed about in some shepherd's lodge, on the top of a hill.
无论你在哪里，都可以很快找到它，并将其应用到自己身上；柏拉图这样评价他的哲学家，在一个地方：他说，他是隐居的、隐居的，就好像他被关在山顶上某个牧羊人的小屋里一样。
There by thyself to put these questions to thyself or to enter in these considerations: What is my chief and principal part, which hath power over the rest?
你自己向自己提出这些问题或考虑这些问题：我的主要部分和主要部分是什么，它对其他部分有权力？
What is now the present estate of it, as I use it; and what is it, that I employ it about?
当我使用它时，它现在的状态是什么？我用它来做什么？
Is it now void of reason ir no?
现在是不是就没有理由了？
Is it free, and separated; or so affixed, so congealed and grown together as it were with the flesh, that it is swayed by the motions and inclinations of it?
是否自由、分离；还是像与肉体一样固定、凝结和生长在一起，以至于它会被肉体的运动和倾向所左右？
XXV.
二十五．
He that runs away from his master is a fugitive.
逃离主人的人就是逃犯。
But the law is every man's master.
但法律是每个人的主人。
He therefore that forsakes the law, is a fugitive.
因此，背弃法律的人就是逃犯。
So is he, whosoever he be, that is either sorry, angry, or afraid, or for anything that either hath been, is, or shall be by his appointment, who is the Lord and Governor of the universe.
他也是宇宙的主宰和统治者，无论他是谁，无论他是谁，无论他感到遗憾、愤怒或害怕，或者对他任命的任何过去、现在或将要发生的事情，他都是如此。
For he truly and properly is Νόμος, or the law, as the only νέμων, or distributor and dispenser of all things that happen unto any one in his lifetime--Whatsoever then is either sorry, angry, or afraid, is a fugitive.
因为他真正正确地是 Νόμος，或者说法律，作为任何人一生中发生的所有事情的唯一 νέμων，或者分配者和分配者——无论是遗憾、愤怒还是害怕，都是逃亡者。
XXVI.
二十六．
From man is the seed, that once cast into the womb man hath no more to do with it.
种子来自于人类，一旦被植入子宫，人类就不再与它有任何关系。
Another cause succeedeth, and undertakes the work, and in time brings a child (that wonderful effect from such a beginning!) to perfection.
另一个事业成功了，承担了这项工作，并及时使一个孩子（从这样一个开始产生了奇妙的效果！） 走向完美。
Again, man lets food down through his throat; and that once down, he hath no more to do with it.
再一次，人把食物从喉咙里咽下去；一旦倒下，他就不再有任何关系了。
Another cause succeedeth and distributeth this food into the senses, and the affections: into life, and into strength; and doth with it those other many and marvellous things, that belong unto man.
另一个原因成功了，并将这种食物分配给感官和情感：进入生命和力量；并用它来做那些属于人类的其他许多奇妙的事情。
These things therefore that are so secretly and invisibly wrought and brought to pass, thou must use to behold and contemplate; and not the things themselves only, but the power also by which they are effected; that thou mayst behold it, though not with the eyes of the body, yet as plainly and visibly as thou canst see and discern the outward efficient cause of the depression and elevation of anything.
因此，这些如此秘密和无形地发生和发生的事情，你必须用来观察和沉思；不仅是事物本身，而且还包括影响事物的力量。这样你就可以看到它，虽然不是用肉眼，但就像你可以看到和辨别任何事物的下降和上升的外在有效原因一样清晰可见。
XXVII.
二十七．
Ever to mind and consider with thyself; how all things that now are, have been heretofore much after the same sort, and after the same fashion that now they are: and so to think of those things which shall be hereafter also.
时时刻刻要自己思考、思考；现在的所有事物，迄今为止都与现在的情况大致相同，并且遵循相同的方式：所以想想那些以后也会发生的事情。
Moreover, whole dramata, and uniform scenes, or scenes that comprehend the lives and actions of men of one calling and profession, as many as either in thine own experience thou hast known, or by reading of ancient histories; (as the whole court of Adrianus, the whole court of Antoninus Pius, the whole court of Philippus, that of Alexander, that of Crœsus): to set them all before thine eyes.
此外，完整的戏剧和统一的场景，或者包含某一职业和职业的人们的生活和行为的场景，无论是你自己的经验中，还是通过阅读古代历史所知道的； （就像阿德里安努斯的整个宫廷、安东尼努斯·皮乌斯的整个宫廷、菲利普斯的整个宫廷、亚历山大的宫廷、克罗苏斯的整个宫廷）：把它们全部放在你的眼前。
For thou shalt find that they are all but after one sort and fashion: only that the actors were others.
因为你会发现他们几乎都遵循一种类型和风格：只是演员是其他人。
XXVIII.
二十八．
As a pig that cries and flings when his throat is cut, fancy to thyself every one to be, that grieves for any worldly thing and takes on.
就像一头猪，当喉咙被割断时，它会哭泣和猛烈地扑腾，幻想着自己每个人都会成为这样的人，为任何世俗的事情感到悲伤并承担起责任。
Such a one is he also, who upon his bed alone, doth bewail the miseries of this our mortal life.
他也是这样的人，他独自躺在床上，为我们今生的苦难而哀叹。
And remember this, that Unto reasonable creatures only it is granted that they may willingly and freely submit unto Providence: but absolutely to submit, is a necessity imposed upon all creatures equally.
请记住这一点，只有理性的生物才可以自愿地、自由地服从上帝：但绝对服从是平等地强加给所有生物的必要条件。
XXIX.
二十九。
Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What?
无论你做什么，你自己考虑一下，然后问自己：什么？
because I shall do this no more when I am dead, should therefore death seem grievous unto me?
因为当我死后我将不再这样做，所以死亡对我来说应该是悲伤的吗？
XXX.
XXX。
When thou art offended with any man's transgression, presently reflect upon thyself; and consider what thou thyself art guilty of in the same kind.
当你因任何人的过犯而感到生气时，立即反省一下自己；想想你自己也犯了什么同样的罪。
As that thou also perchance dost think it a happiness either to be rich, or to live in pleasure, or to be praised and commended, and so of the rest in particular.
正如你也可能认为，要么富有，要么生活在快乐中，要么受到赞扬和赞扬，尤其是其他人，这是一种幸福。
For this if thou shalt call to mind, thou shalt soon forget thine anger; especially when at the same time this also shall concur in thy thoughts, that he was constrained by his error and ignorance so to do: for how can he choose as long as he is of that opinion?
如果你想起这一点，你很快就会忘记你的愤怒；尤其是当你同时也想到这一点时，他是由于自己的错误和无知而被迫这样做的：因为只要他坚持这种观点，他怎么能选择呢？
Do thou therefore if thou canst, take away that from him, that forceth him to do as he doth.
因此，如果你可以的话，你就应该从他身上拿走那些强迫他做他所做的事情的东西。
XXXI.
三十一.
When thou seest Satyro, think of Socraticus and Eutyches, or Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus.
当你看到萨蒂罗时，想到苏格拉底和欧提克斯，或许门；当你看到幼发拉底河时，想到欧提基奥和西尔瓦努斯；当你看到阿尔西弗隆时，想到特罗帕奥弗鲁斯；当你看到色诺芬时，想到克里托或西维鲁。
And when thou doest look upon thyself, fancy unto thyself some one or other of the Cæsars; and so for every one, some one or other that hath been for estate and profession answerable unto him.
当你审视自己时，你会想象自己是凯撒中的某个人。对于每一个人来说也是如此，无论是在财产和职业方面对他负责的人还是其他人。
Then let this come to thy mind at the same time; and where now are they all?
那么请同时想到这一点；现在他们都在哪里？
Nowhere or anywhere?
无处或任何地方？
For so shalt thou at all time be able to perceive how all worldly things are but as the smoke, that vanisheth away: or, indeed, mere nothing.
如此，你便能时刻了解一切世俗事物，都如烟云般消逝：或者，事实上，什么也没有。
Especially when thou shalt call to mind this also, that whatsoever is once changed, shall never be again as long as the world endureth.
尤其是当你还应记住这一点时，只要世界存在，任何一旦改变的事情就永远不会再发生。
And thou then, how long shalt thou endure?
那么，你还要忍受多久呢？
And why doth it not suffice thee, if virtuously, and as becometh thee, thou mayest pass that portion of time, how little soever it be, that is allotted unto thee?
如果你能够以良好的方式并按照你的意愿度过分配给你的那段时间，无论它是多么少，为什么这还不够呢？
XXXII.
三十二.
What a subject, and what a course of life is it, that thou doest so much desire to be rid of.
这是一个怎样的主题，怎样的一种生活方式，你如此渴望摆脱。
For all these things, what are they, but fit objects for an understanding, that beholdeth everything according to its true nature, to exercise itself upon?
对于所有这些事物，它们不就是适合理解的对象，即根据其真实本质观察一切事物并运用其自身吗？
Be patient, therefore, until that (as a strong stomach that turns all things into his own nature; and as a great fire that turneth in flame and light, whatsoever thou doest cast into it) thou have made these things also familiar, and as it were natural unto thee.
因此，请耐心等待，直到（就像一个强大的胃，将所有事物都转变为自己的本性；就像一团大火，无论你往里面扔什么东西，都会在火焰和光中转动）你已经使这些事情变得熟悉，就像它对你来说是自然的一样。
XXXIII.
三十三．
Let it not be in any man's power, to say truly of thee, that thou art not truly simple, or sincere and open, or not good.
不要让任何人有能力真实地评价你，说你并不真正简单，或者真诚、开放，或者不好。
Let him be deceived whosoever he be that shall have any such opinion of thee.
无论谁对你有这样的看法，就让他受骗吧。
For all this doth depend of thee.
因为这一切都取决于你。
For who is it that should hinder thee from being either truly simple or good?
谁会阻碍你成为真正的简单或善良呢？
Do thou only resolve rather not to live, than not to be such.
你是否只是决心不活下去，而不是不成为这样的人。
For indeed neither doth it stand with reason that he should live that is not such.
事实上，如果他不这样生活，也是没有道理的。
What then is it that may upon this present occasion according to best reason and discretion, either be said or done?
那么，在目前的情况下，根据最佳理由和判断力，可以说或做什么呢？
For whatsoever it be, it is in thy power either to do it, or to say it, and therefore seek not any pretences, as though thou wert hindered.
无论是什么，你都有权去做或说出来，因此不要寻求任何借口，就好像你受到了阻碍一样。
Thou wilt never cease groaning and complaining, until such time as that, what pleasure is unto the voluptuous, be unto thee, to do in everything that presents itself, whatsoever may be done conformably and agreeably to the proper constitution of man, or, to man as he is a man.
你将永远不会停止呻吟和抱怨，直到那个时候，对你来说，做一切呈现在眼前的事情，无论做什么，只要符合人的适当构造，或者按照人的本性，就可以做到，这对你来说是多么快乐的事情。
For thou must account that pleasure, whatsoever it be, that thou mayest do according to thine own nature.
因为你必须考虑到这种快乐，无论它是什么，你才能按照你自己的本性去做。
And to do this, every place will fit thee.
为了做到这一点，每个地方都适合你。
Unto the _cylindrus_, or roller, it is not granted to move everywhere according to its own proper motion, as neither unto the water, nor unto the fire, nor unto any other thing, that either is merely natural, or natural and sensitive; but not rational for many things there be that can hinder their operations.
对于圆柱体或滚轮来说，它不能按照自己的固有运动随处移动，就像水、火或任何其他物体一样，无论是纯粹自然的还是自然且敏感的；但对于许多可能阻碍其运作的事情来说，这是不合理的。
But of the mind and understanding this is the proper privilege, that according to its own nature, and as it will itself, it can pass through every obstacle that it finds, and keep straight on forwards.
但对于头脑和理解力来说，这是适当的特权，根据它自己的本性，并且按照它自己的意愿，它可以穿过它发现的每一个障碍，并继续笔直前进。
Setting therefore before thine eyes this happiness and felicity of thy mind, whereby it is able to pass through all things, and is capable of all motions, whether as the fire, upwards; or as the stone downwards, or as the _cylindrus_ through that which is sloping: content thyself with it, and seek not after any other thing.
因此，把你心灵的幸福和幸福摆在你的眼前，它能够穿过一切事物，能够进行一切运动，无论是向上的火；还是向上的火。或像向下的石头，或像穿过倾斜的圆柱体：满足于它，不要寻求任何其他东西。
For all other kind of hindrances that are not hindrances of thy mind either they are proper to the body, or merely proceed from the opinion, reason not making that resistance that it should, but basely, and cowardly suffering itself to be foiled; and of themselves can neither wound, nor do any hurt at all.
对于所有其他类型的障碍，如果不是你心灵的障碍，它们要么是身体所特有的，要么只是出于意见，理性没有做出应有的抵抗，而是卑鄙而懦弱地忍受自己被挫败；它们本身既不会造成伤害，也不会造成任何伤害。
Else must he of necessity, whosoever he be that meets with any of them, become worse than he was before.
否则，无论他是谁，遇到他们中的任何一个人，都必然会变得比以前更糟糕。
For so is it in all other subjects, that that is thought hurtful unto them, whereby they are made worse.
因为在所有其他主题中也是如此，如果这被认为对他们有害，那么他们就会变得更糟。
But here contrariwise, man (if he make that good use of them that he should) is rather the better and the more praiseworthy for any of those kind of hindrances, than otherwise.
但与此相反，人类（如果他能充分利用这些障碍）比其他方面更能克服这些障碍，并且更值得赞扬。
But generally remember that nothing can hurt a natural citizen, that is not hurtful unto the city itself, nor anything hurt the city, that is not hurtful unto the law itself.
但请记住，没有什么可以伤害自然公民，只要不伤害城市本身；任何伤害城市的东西，只要不伤害法律本身。
But none of these casualties, or external hindrances, do hurt the law itself; or, are contrary to that course of justice and equity, by which public societies are maintained: neither therefore do they hurt either city or citizen.
但这些伤亡或外部障碍都不会损害法律本身；或者，与维持公共社会的正义和公平方针相悖：因此它们也不会伤害城市或公民。
XXXIV.
三十四。
As he that is bitten by a mad dog, is afraid of everything almost that he seeth: so unto him, whom the dogmata have once bitten, or in whom true knowledge hath made an impression, everything almost that he sees or reads be it never so short or ordinary, doth afford a good memento; to put him out of all grief and fear, as that of the poet, 'The winds blow upon the trees, and their leaves fall upon the ground.
就像被疯狗咬过的人一样，他几乎会害怕他所看到的一切；同样，对于那些曾经被教义咬过的人，或者那些真正的知识已经留下印象的人来说，他所看到或读到的几乎所有东西，无论是多么短小或平凡，都可以提供一个很好的纪念；让他摆脱一切悲伤和恐惧，正如诗人所说：“风吹过树，树叶落到地上。”
Then do the trees begin to bud again, and by the spring-time they put forth new branches.
然后树木又开始发芽，到了春天它们就会长出新的树枝。
So is the generation of men; some come into the world, and others go out of it.' Of these leaves then thy children are.
世人亦如此；有些人来到这个世界，有些人离开这个世界。你的孩子就是这些叶子。
And they also that applaud thee so gravely, or, that applaud thy speeches, with that their usual acclamation, ἀξιοπίστως, O wisely spoken I and speak well of thee, as on the other side, they that stick not to curse thee, they that privately and secretly dispraise and deride thee, they also are but leaves.
那些如此严肃地为你鼓掌的人，或者那些用他们惯常的喝彩方式为你的演讲鼓掌的人，我啊，我说得很明智，并且称赞你，而另一方面，那些坚持不咒骂你的人，那些私下里秘密地贬低和嘲笑你的人，他们也不过是离开了。
And they also that shall follow, in whose memories the names of men famous after death, is preserved, they are but leaves neither.
那些后来的人，在他们的记忆中，死后著名的人的名字也被保存下来，但他们却什么也没有留下。
For even so is it of all these worldly things.
因为所有这些世俗事物都是如此。
Their spring comes, and they are put forth.
他们的春天来了，他们就出生了。
Then blows the wind, and they go down.
然后风一吹，他们就下去了。
And then in lieu of them grow others out of the wood or common matter of all things, like unto them.
然后，用木材或万物的普通物质生长出其他东西来代替它们，就像它们一样。
But, to endure but for a while, is common unto all.
但是，暂时的忍耐，却是所有人的共同点。
Why then shouldest thou so earnestly either seek after these things, or fly from them, as though they should endure for ever?
那么，你为什么要如此热切地寻求这些东西，或者逃离它们，就好像它们应该永远存在一样？
Yet a little while, and thine eyes will be closed up, and for him that carries thee to thy grave shall another mourn within a while after.
再过一会儿，你的眼睛就会闭上，不久之后，将有另一个人为将你带入坟墓的人哀悼。
XXXV.
三十五。
A good eye must be good to see whatsoever is to be seen, and not green things only.
一双好眼睛必须善于看到任何可见的东西，而不仅仅是绿色的东西。
For that is proper to sore eyes.
因为这适合眼睛酸痛。
So must a good ear, and a good smell be ready for whatsoever is either to be heard, or smelt: and a good stomach as indifferent to all kinds of food, as a millstone is, to whatsoever she was made for to grind.
因此，必须有一双灵敏的耳朵和良好的嗅觉，才能听到或闻到任何东西；还有一个好的胃，对各种食物都漠不关心，就像磨石一样，对她生来要磨的任何东西都漠不关心。
As ready therefore must a sound understanding be for whatsoever shall happen.
因此，无论发生什么，都必须有充分的了解，做好准备。
But he that saith, O that my children might live!
但他说：“但愿我的孩子们能够活下去！”
and, O that all men might commend me for whatsoever I do!
并且，愿所有人都称赞我所做的一切！
is an eye that seeks after green things; or as teeth, after that which is tender.
是一只寻找绿色事物的眼睛；或如牙齿，之后是柔软的。
XXXVI.
三十六．
There is not any man that is so happy in his death, but that some of those that are by him when he dies, will be ready to rejoice at his supposed calamity.
没有人会对他的死亡感到如此高兴，但当他死时，他身边的一些人会准备好为他所谓的灾难而高兴。
Is it one that was virtuous and wise indeed?
真是一位有德行、有智慧的人吗？
will there not some one or other be found, who thus will say to himself; 'Well now at last shall I be at rest from this pedagogue.
难道就没有人会这样自言自语吗？ “好吧，现在我终于可以摆脱这个老师了。
He did not indeed otherwise trouble us much: but I know well enough that in his heart, he did much condemn us.' Thus will they speak of the virtuous.
他确实没有给我们带来太多麻烦，但我很清楚，他内心确实谴责了我们。他们将这样谈论有德行的人。
But as for us, alas I how many things be there, for which there be many that glad would be to be rid of us.
但至于我们，唉，那里有多少东西，有很多人很高兴摆脱我们。
This therefore if thou shalt think of whensoever thou diest, thou shalt die the more willingly, when thou shalt think with thyself; I am now to depart from that world, wherein those that have been my nearest friends and acquaintances, they whom I have so much suffered for, so often prayed for, and for whom I have taken such care, even they would have me die, hoping that after my death they shall live happier, than they did before.
因此，如果你在临终时想到这一点，当你自己思考时，你会更愿意死。我现在就要离开那个世界了，在那个世界里，那些我最亲密的朋友和熟人，我为他们受了那么多苦，我常常为他们祈祷，我为他们如此照顾的人，甚至他们都希望我死，希望我死后他们会比以前生活得更幸福。
What then should any man desire to continue here any longer?
那么，一个人还想继续留在这里吗？
Nevertheless, whensoever thou diest, thou must not be less kind and loving unto them for it; but as before, see them, continue to be their friend, to wish them well, and meekly, and gently to carry thyself towards them, but yet so that on the other side, it make thee not the more unwilling to die.
然而，无论你何时去世，你都不能因此而减少对他们的仁慈和爱心；但还是像以前一样，看到他们，继续做他们的朋友，祝愿他们一切顺利，温顺地、温和地走向他们，但另一方面，这也不会让你更不愿意死。
But as it fareth with them that die an easy quick death, whose soul is soon separated from their bodies, so must thy separation from them be.
但是，正如那些容易快速死亡的人所经历的那样，他们的灵魂很快就会与身体分离，你也必须与他们分离。
To these had nature joined and annexed me: now she parts us; I am ready to depart, as from friends and kinsmen, but yet without either reluctancy or compulsion.
大自然将我与这些结合在一起：现在她将我们分开；我已经准备好离开，就像离开朋友和亲戚一样，但既不情愿也不强迫。
For this also is according to Nature.
因为这也是符合自然的。
XXXVII.
三十七。
Use thyself; as often, as thou seest any man do anything, presently (if it be possible) to say unto thyself, What is this man's end in this his action?
用你自己；通常，当你看到任何人做任何事时，立即（如果可能的话）对自己说，这个人这样做的目的是什么？
But begin this course with thyself first of all, and diligently examine thyself concerning whatsoever thou doest.
但首先要从你自己开始，认真地检查自己所做的一切。
XXXVIII.
三十八。
Remember, that that which sets a man at work, and hath power over the affections to draw them either one way, or the other way, is not any external thing properly, but that which is hidden within every man's dogmata, and opinions: That, that is rhetoric; that is life; that (to speak true) is man himself.
请记住，让一个人投入工作并有能力控制情感以某种方式或另一种方式吸引人们的东西，并不是任何外在的东西，而是隐藏在每个人的教条和观点中的东西：那是修辞；那是修辞。这就是生活；那（说实话）就是人本身。
As for thy body, which as a vessel, or a case, compasseth thee about, and the many and curious instruments that it hath annexed unto it, let them not trouble thy thoughts.
至于你的身体，它作为一个容器或一个箱子包围着你，以及它附属的许多奇怪的仪器，让它们不要打扰你的思想。
For of themselves they are but as a carpenter's axe, but that they are born with us, and naturally sticking unto us.
因为它们本身就像一把木匠的斧头，但它们与我们一起出生，自然地粘在我们身上。
But otherwise, without the inward cause that hath power to move them, and to restrain them, those parts are of themselves of no more use unto us, than the shuttle is of itself to the weaver, or the pen to the writer, or the whip to the coachman.
但除此之外，如果没有能够推动它们、抑制它们的内在原因，这些部件本身对我们来说就毫无用处，就像梭子本身对于织布工、钢笔对于作家、鞭子对于车夫一样。
THE ELEVENTH BOOK
第十一本书
I.
我。
The natural properties, and privileges of a reasonable soul are: That she seeth herself; that she can order, and compose herself: that she makes herself as she will herself: that she reaps her own fruits whatsoever, whereas plants, trees, unreasonable creatures, what fruit soever (be it either fruit properly, or analogically only) they bear, they bear them unto others, and not to themselves.
一个理性灵魂的自然属性和特权是： 她看到自己；她可以命令自己，让自己平静下来：她按照自己的意愿创造自己：她收获自己的任何果实，而植物、树木、不合理的生物，无论它们结出什么果实（无论是适当的果实，还是仅类比的果实），它们都将它们带给他人，而不是自己。
Again; whensoever, and wheresoever, sooner or later, her life doth end, she hath her own end nevertheless.
再次;无论何时何地，无论她的生命迟早结束，她都有自己的结局。
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 hath 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.
因为对她来说，不像舞者和演奏者，如果他们的行动的任何部分被打断，整个行动一定是不完美的：但她在什么时间或行动中感到惊讶，可以使她手中的东西变得完整和充实，这样她就可以带着那种安慰离开，“我活过；我活过；我活过”。我也不想要任何本来属于我的东西。再一次，她环绕整个世界，深入虚空和虚无的外部（缺乏实质和坚固性），并将自己延伸到永恒的无限；经过一段时间后，一切事物都会发生革命或恢复，回到与以前相同的状态和地点，她会四处走动，并在她自己身上理解。并且考虑到，并清楚地看到这一点，无论是那些跟随我们的人，都不会看到任何我们没有见过的新事物，也不会比我们之前的人看到更多的东西：但是，一旦到了四十岁的人（如果他有任何智慧的话）可以以某种方式（因为他们都是同一类）看到所有的事情，无论是过去的还是未来的。
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.
爱人如己，真诚谦虚，对人的灵魂来说是适当的、自然的。并认为没有什么比她自己更重要：这也是法律的财产：由此看来，健全的理性和正义合二为一，因此正义是首要的事情，理性的生物应该以自己为目的。
II.
二.
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.
一首令人愉悦的歌曲或舞蹈；煎饼师的练习，你习惯于进行的运动，你将很容易鄙视；如果你将和谐的声音分成许多特定的声音，并且每个特定的声音都应该问你自己；无论是这个还是那个声音，都足以征服你。
For thou wilt be ashamed of it.
因为你会为此感到羞耻。
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.
如果你相应地考虑一下的话，每一个特定的动作和姿势本身也是如此，对于摔跤手的练习也是如此。
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.
一般来说，无论是什么，除了美德，以及那些源于美德的东西，你很容易受到影响，立即记住将其分开，通过这种分开，在每个细节中都会达到整体的蔑视。
This thou must transfer and apply to thy whole life also.
你也必须将这一点转移并应用到你的整个生活中。
III.
三．
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!
那个随时准备好离开身体的灵魂，即使是现在（如果需要的话），无论是通过灭绝、分散还是继续在另一个地方和庄园分离，这是多么幸福和快乐！
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.
但这种准备工作必须是从头脑中顽固而专横的决心开始的，而不是像基督徒惯常的那样，猛烈而热情地反对反对派；而是出于一种特殊的判断；谨慎而严肃，以便其他人也能被说服并被类似的例子所吸引，但没有任何噪音和热情的感叹。
IV.
四．
Have I done anything charitably?
我有做过什么慈善事吗？
then am I benefited by it.
那么我就从中受益了。
See that this upon all occasions may present itself unto thy mind, and never cease to think of it.
请注意，这一点在任何情况下都会出现在你的脑海中，并且永远不要停止思考它。
What is thy profession?
你的职业是什么？
to be good.
做好人。
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?
除了某些定理和学说之外，如何才能很好地实现这一点？有些是关于宇宙的本质，有些是关于人类的适当和特殊的构成？
V.
五、
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.
悲剧最初被引入和制定，是为了让人们牢记世俗的机会和伤亡：这些事情在自然的正常过程中确实如此发生：人们对这个阶段的此类事故感到非常高兴和高兴，不会因为更大阶段的同样的事情而感到悲伤和痛苦：因为在这里你可以看到所有这些事情的结局是什么；即使是那些向西塞隆悲痛地呼喊的人，也必须承受他们的所有呼喊和感叹，以及其他的呼喊和感叹。
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.
事实上，这些诗人说了很多好话。因为（例如）这是一段精彩的段落：“但如果我和我的两个孩子被众神忽视，他们甚至有一些理由”，等等。
And again, 'It will but little avail thee to storm and rage against the things themselves,' &c.
再说一次，“你对事物本身进行猛烈的攻击和愤怒是没有什么用处的，”等等。
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.
再说一遍，“收获生命，就像收获成熟的玉米穗一样；”无论在其中发现什么，都是同一类。
After the tragedy, the ancient comedy 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.
悲剧之后，又引入了古代喜剧，可以自由地抨击个人的恶习；因此，她的自由和言论自由对于抑制男人的骄傲和傲慢具有非常好的作用和效果。
To which end it was, that Diogenes took also the same liberty.
为此，第欧根尼也采取了同样的自由。
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?
在这些之后，中古喜剧或新喜剧被承认的目的是什么，而仅仅是（或至少在很大程度上）为了好奇和出色的模仿的乐趣和乐趣？
'It will steal away; look to it,' &c.
'它会偷走；看看它，”等等。
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?
为什么，没有人否认，但这些也有一些可能是其中之一的好东西：但是这种戏剧诗的整体倾向和基础，除了我们已经说过的之外，还有什么呢？
VI.
六．
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?
在你看来，没有任何其他的人生道路比你现在已经所处的道路更适合一个真正的哲学家的实践，这对你来说是多么清楚？
VII.
七．
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.
一根枝条与它相邻的枝条的连续性被切断，就必须从整棵树上砍掉：因此，一个人与另一个人分离，也就与整个社会分离。
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.
一根树枝被另一根树枝切断，但那些憎恨和厌恶的人，将自己与邻居切断了联系，却不知道同时他也将自己与整个身体或团体分开了。
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.
但这是这个社会的创造者上帝的恩赐和怜悯，一旦与世隔绝，我们就可以一起成长，再次成为整体的一部分。
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.
但是，如果这种情况经常发生，那么痛苦的是，一个人在这种分裂中跑得越远，他就越难重新团聚和恢复：然而，园丁们可以告诉你，一旦剪下之后被接上的树枝并不像最初一起发芽的树枝，并且仍然继续保持在身体的统一中。
VIII.
八．
To grow together like fellow branches in matter of good correspondence and affection; but not in matter of opinions.
在良好的通信和感情方面像其他枝条一样共同成长；但不是意见问题。
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.
他们会在你正确的道路上反对你，因为他们没有能力使你偏离你的善行，所以也没有能力使你偏离你对他们的良好感情。
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.
但你要注意在这两方面保持不变；无论是在正确的判断和行动中，还是在对他们真正的温柔中，他们要么会尽力阻碍你，要么至少会对你所做的事感到不满。
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.
因为无论是在哪一方面（要么因恐惧而屈服，要么在另一方放弃你对他的天然感情，他本质上既是你的朋友又是你的亲属）同样是卑鄙的，并且很像一个胆怯的逃亡士兵的性格。
IX.
九．
It is not possible that any nature should be inferior unto art, since that all arts imitate nature.
任何自然都不可能逊色于艺术，因为所有艺术都模仿自然。
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.
如果是这样的话；一切自然中最完美和最普遍的自然在其运作中会达不到艺术的技巧，这是极不可能的。
Now common is it to all arts, to make that which is worse for the better's sake.
现在，为了更好而变得更糟，是所有艺术的共同点。
Much more then doth the common nature do the same.
普通人的本性所做的事情远不止这些。
Hence is the first ground of justice.
因此，这是正义的第一个基础。
From justice all other virtues have their existence.
所有其他美德都源于正义。
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.
因为，如果我们把心思和情感集中在世俗的事物上，那么正义就无法得到维护。或容易受骗，或急躁，反复无常。
X.
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.
事物本身（无论是为了得到还是为了避免你都陷入了如此多的麻烦）本身并不是降临到你身上的；但你以某种方式走向了他们。
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.
那么，就让你自己对这些事情的判断和意见保持平静吧；至于事物本身，它们静静地站着，没有任何噪音或骚动。一切追逐与飞翔都将停止。
XI.
十一.
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.
那么，灵魂就如恩培多克勒所说的那样，就像一个球体或球体，当她完全具有一种形式和形象时：当她既不贪婪地向任何事物伸展自己，也不卑鄙地收缩自己，或者平躺而沮丧时；但她却用光照亮一切，借此她确实看到并看到了真实的本质，包括宇宙的本质，尤其是她自己的本质。
XII.
十二．
Will any contemn me?
会有人鄙视我吗？
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.
让他看看，他这样做的理由是什么：我要小心的是，我永远不会被发现做或说任何真正值得蔑视的事情。
Will any hate me?
会有人讨厌我吗？
let him look to that.
让他看看。
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.
就我而言，我将对所有人仁慈而有爱心，甚至对那些恨我的人，无论他是谁，我都会准备好表明他的错误，不是通过责备或炫耀我的耐心，而是通过坦率和温顺的方式：就像著名的福基翁一样，如果他不掩饰的话。
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.
因为这些事情必须是内在的：那些关注内在而不是外表的神才能看到一个真正没有任何愤怒和悲伤的人。
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?
因为只要你能做适合你自己本性的事，无论别人做什么，对你来说又有什么伤害呢？
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?
你（一个完全被指定为公共利益所要求的人）难道不接受现在与宇宙本质相适应的事物吗？
XIII.
十三．
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.
他们互相蔑视，却又力求取悦彼此：当他们力求在世俗的盛况和伟大上超越彼此时，他们却在彼此的较佳部分中最贬低和出卖自己。
XIV.
十四。
How rotten and insincere is he, that saith, I am resolved to carry myself hereafter towards you with all ingenuity and simplicity.
他是多么的腐朽和虚伪啊，竟然说，我决心今后要以一切聪明才智和朴素的态度走向你。
O man, what doest thou mean!
哦，伙计，你这是什么意思！
what needs this profession of thine?
你这个职业需要什么？
the thing itself will show it.
事物本身会表现出来。
It ought to be written upon thy forehead.
它应该写在你的额头上。
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.
一旦你的声音被听到，你的面容就一定能够表明你的想法：就像被爱的人很快就能通过他的爱人的表情知道她的想法一样。
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.
对于全世界来说，他一定是这样的人，这确实是简单而善良的，就像他的袖孔令人反感一样，无论他愿意与否，无论谁站在旁边，只要他走近他，就可以闻到他的味道。但这种矫揉造作的朴素现在却是值得称赞的。
There is nothing more shameful than perfidious friendship.
没有什么比背信弃义的友谊更可耻的了。
Above all things, that must be avoided.
最重要的是，必须避免这种情况。
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.
然而，真正的善良、单纯和仁慈是无法隐藏的，正如我们已经说过的，它们会在眼睛和表情中表现出来。
XV.
十五。
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.
幸福地生活是灵魂的一种内在力量，当她对那些本质上漠不关心的事物感到冷漠时。
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.
要受到这样的影响，她必须考虑所有世俗的事物，既是分开的又是整体的：同时记住，没有任何物体本身可以在我们身上产生任何意见，也不能来到我们身边，而是站在不静止和安静的地方；而是我们自己产生的，并且可以说是我们自己对它们的看法。
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.
现在我们有权不打印它们；如果它们悄悄潜入某个角落，我们就有能力将它们消灭掉。
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.
此外，请记住，对你的这种关心和谨慎只会持续一段时间，然后你的生命就会结束。
And what should hinder, but that thou mayest do well with all these things?
除了使你能做好这一切之外，还有什么会阻碍你呢？
For if they be according to nature, rejoice in them, and let them be pleasing and acceptable unto thee.
因为如果它们符合本性，就为它们感到高兴，让它们为你所喜悦和接受。
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.
但如果它们违背自然，你就寻求符合你本性的东西，无论是否值得你的功劳，都要尽一切可能的速度来实现它：因为没有人应该因为寻求自己的利益和幸福而受到责备。
XVI.
十六．
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.
你必须考虑一切事物从何而来，它由什么组成，以及它将改变成什么：它的本质是什么，或者当它改变时它会是什么样子；并且它不会因这种变化而受到伤害。
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?
至于其他人的愚蠢或邪恶，以免让你烦恼和悲伤；首先一般是这样；这些对我有什么参考意义呢？
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.
我们都是为了彼此的利益而生的：然后更具体地说，是在经过另一次考虑之后；正如羊群中公羊居首，牛群中公牛居首一样，我生来就是为了统治它们。
Begin yet higher, even from this: if atoms be not the beginning of all things, than which to believe nothing can be more absurd, then must we needs grant that there is a nature, that doth govern the universe.
甚至可以从更高的起点开始：如果原子不是万物的开始，那么相信没有什么比这更荒谬的了，那么我们必须承认存在一种主宰宇宙的自然。
If such a nature, then are all worse things made for the better's sake; and all better for one another's sake.
如果是这样的话，那么所有更坏的事情都是为了更好的缘故而创造的；为了彼此而变得更好。
Secondly, what manner of men they be, at board, and upon their beds, and so forth.
其次，他们是怎样的人，在船上、在床上等等。
But above all things, how they are forced by their opinions that they hold, to do what they do; and even those things that they do, with what pride and self-conceit they do them.
但最重要的是，他们是如何被自己持有的观点强迫去做他们所做的事情的；甚至他们做的那些事情，他们是带着多么骄傲和自负的态度去做的。
Thirdly, that if they do these things rightly, thou hast no reason to be grieved.
第三，如果他们做这些事情是正确的，你就没有理由感到悲伤。
But if not rightly, it must needs be that they do them against their wills, and through mere ignorance.
但即使不正确，也一定是他们违背自己的意愿并且纯粹出于无知而这样做的。
For as, according to Plato's opinion, no soul doth willingly err, so by consequent neither doth it anything otherwise than it ought, but against her will.
因为，根据柏拉图的观点，没有一个灵魂愿意犯错，因此，除了违背自己的意愿之外，它也不会做任何不该做的事情。
Therefore are they grieved, whensoever they hear themselves charged, either of injustice, or unconscionableness, or covetousness, or in general, of any injurious kind of dealing towards their neighbours.
因此，每当他们听到自己受到指控时，无论是不公正、不合情理、贪婪，还是一般而言，对邻居进行任何有害的行为，他们都会感到悲伤。
Fourthly, that thou thyself doest transgress in many things, and art even such another as they are.
第四，你自己在许多事情上并没有越界，甚至与他们一样。
And though perchance thou doest forbear the very act of some sins, yet hast thou in thyself an habitual disposition to them, but that either through fear, or vainglory, or some such other ambitious foolish respect, thou art restrained.
也许你确实克制了某些罪的行为，但你内心却对这些罪有一种习惯性的倾向，但要么是因为恐惧，要么是虚荣，要么是其他一些野心勃勃的愚蠢尊重，你就受到了限制。
Fifthly, that whether they have sinned or no, thou doest not understand perfectly.
第五，无论他们是否犯了罪，你都不能完全理解。
For many things are done by way of discreet policy; and generally a man must know many things first, before he be able truly and judiciously to judge of another man's action.
因为许多事情都是通过谨慎的政策来完成的。一般来说，一个人必须先了解很多事情，然后才能真正、明智地判断另一个人的行为。
Sixthly, that whensoever thou doest take on grievously, or makest great woe, little doest thou remember then that a man's life is but for a moment of time, and that within a while we shall all be in our graves.
第六，无论何时，当你承受沉重的痛苦，或制造巨大的灾难时，你都不会记得人的生命只有片刻，不久之后我们都会进入坟墓。
Seventhly, that it is not the sins and transgressions themselves that trouble us properly; for they have their existence in their minds and understandings only, that commit them; but our own opinions concerning those sins.
第七，真正困扰我们的并不是罪孽和过犯本身；而是罪孽和过犯本身。因为他们的存在只存在于他们的思想和理解中，而这些思想和理解也使他们做出了承诺。而是我们对这些罪恶的看法。
Remove then, and be content to part with that conceit of thine, that it is a grievous thing, and thou hast removed thine anger.
那么，放下你的自负，认为这是一件令人悲伤的事情，并满足于放弃，你就消除了你的愤怒。
But how should I remove it?
但我该如何去除它呢？
How?
如何？
reasoning with thyself that it is not shameful.
告诉自己这并不可耻。
For if that which is shameful, be not the only true evil that is, thou also wilt be driven whilest thou doest follow the common instinct of nature, to avoid that which is evil, to commit many unjust things, and to become a thief, and anything, that will make to the attainment of thy intended worldly ends.
因为，如果可耻的东西不是唯一真正的邪恶，那么当你遵循自然的共同本能时，你也会被驱使去避免邪恶，犯下许多不公正的事情，成为小偷，以及任何能够实现你想要的世俗目的的事情。
Eighthly, how many things may and do oftentimes follow upon such fits of anger and grief; far more grievous in themselves, than those very things which we are so grieved or angry for.
第八，在这种愤怒和悲伤的发作之后，可能会发生很多事情，而且经常会发生很多事情；这些事情本身比那些让我们感到悲伤或愤怒的事情更令人悲伤。
Ninthly, that meekness is a thing unconquerable, if it be true and natural, and not affected or hypocritical.
第九，如果温柔是真实的、自然的、不做作的、不虚伪的，那么它就是不可战胜的。
For how shall even the most fierce and malicious that thou shalt conceive, be able to hold on against thee, if thou shalt still continue meek and loving unto him; and that even at that time, when he is about to do thee wrong, thou shalt be well disposed, and in good temper, with all meekness to teach him, and to instruct him better?
如果你仍然继续温顺和爱他，那么即使是你所想象的最凶猛和最恶毒的人，又如何能够抵挡你呢？即使到了那个时候，当他要对你做错事的时候，你也要心地善良，脾气好，温柔地教导他，更好地指导他？
As for example; My son, we were not born for this, to hurt and annoy one another; it will be thy hurt not mine, my son: and so to show him forcibly and fully, that it is so in very deed: and that neither bees do it one to another, nor any other creatures that are naturally sociable.
例如；我的孩子，我们生来就不是为了互相伤害和烦恼的；这将是你的伤害，而不是我的，我的孩子：所以要有力地、充分地向他表明，事情确实如此：蜜蜂不会互相伤害，也不会伤害任何其他天生善于交际的生物。
But this thou must do, not scoffingly, not by way of exprobation, but tenderly without any harshness of words.
但你必须这样做，不是嘲笑，不是责备，而是温柔地、不带任何严厉的言语。
Neither must thou do it by way of exercise, or ostentation, that they that are by and hear thee, may admire thee: but so always that nobody be privy to it, but himself alone: yea, though there be more present at the same time.
你也不能通过锻炼或炫耀的方式来做到这一点，以便旁边和听到你的人可能会钦佩你：但始终不要让任何人知道，除了他自己：是的，尽管同时有更多人在场。
These nine particular heads, as so many gifts from the Muses, see that thou remember well: and begin one day, whilest thou art yet alive, to be a man indeed.
这九个特别的头，就像来自缪斯的众多礼物，让你记得清楚：有一天，当你还活着的时候，开始真正成为一个男人。
But on the other side thou must take heed, as much to flatter them, as to be angry with them: for both are equally uncharitable, and equally hurtful.
但另一方面，你必须小心，无论是奉承他们还是对他们生气：因为两者都同样无情，同样有害。
And in thy passions, take it presently to thy consideration, that to be angry is not the part of a man, but that to be meek and gentle, as it savours of more humanity, so of more manhood.
在你的激情中，请立即考虑一下，生气不是男人的职责，而是温顺和温和，因为它更具人性，因此更具男子气概。
That in this, there is strength and nerves, or vigour and fortitude: whereof anger and indignation is altogether void.
其中有力量和勇气，或者活力和刚毅：其中愤怒和愤慨是完全无效的。
For the nearer everything is unto unpassionateness, the nearer it is unto power.
因为一切事物越接近冷漠，就越接近权力。
And as grief doth proceed from weakness, so doth anger.
正如悲伤源于软弱，愤怒也源于软弱。
For both, both he that is angry and that grieveth, have received a wound, and cowardly have as it were yielded themselves unto their affections.
因为无论是愤怒的人还是悲伤的人都受到了伤害，而懦夫则可以说是屈服于自己的感情。
If thou wilt have a tenth also, receive this tenth gift from Hercules the guide and leader of the Muses: that is a mad man's part, to look that there should be no wicked men in the world, because it is impossible.
如果你也想拥有十分之一，请接受来自缪斯女神的引导者和领袖赫拉克勒斯的第十件礼物：这是一个疯子的职责，要让世界上没有恶人，因为这是不可能的。
Now for a man to brook well enough, that there should be wicked men in the world, but not to endure that any should transgress against himself, is against all equity, and indeed tyrannical.
一个人能够忍受世界上有恶人，却不能忍受任何人违背自己，这就是违反一切公平，甚至是暴虐。
XVII.
十七．
Four several dispositions or inclinations there be of the mind and understanding, which to be aware of, thou must carefully observe: and whensoever thou doest discover them, thou must rectify them, saying to thyself concerning every one of them, This imagination is not necessary; this is uncharitable: this thou shalt speak as another man's slave, or instrument; than which nothing can be more senseless and absurd: for the fourth, thou shalt sharply check and upbraid thyself; for that thou doest suffer that more divine part in thee, to become subject and obnoxious to that more ignoble part of thy body, and the gross lusts and concupiscences thereof.
心智和悟性有四种倾向或倾向，你必须仔细观察，要觉知它们；无论何时，当你发现它们时，你必须纠正它们，对它们中的每一种对自己说：这种想象是不必要的；你必须仔细观察它们。这是不仁慈的：你应该以另一个人的奴隶或工具的身份说出这句话；没有什么比这更愚蠢和荒谬的了：对于第四种，你应该严厉地检查和责备自己。因为你确实容忍了你身上更神圣的部分，成为你身体中更卑鄙的部分及其粗俗的欲望和色欲的臣服和令人厌恶的部分。
XVIII.
十八。
What portion soever, either of air or fire there be in thee, although by nature it tend upwards, submitting nevertheless to the ordinance of the universe, it abides here below in this mixed body.
无论你体内有多少部分，无论是空气还是火，尽管它本质上倾向于向上，但服从宇宙的法则，它仍然停留在这个混合体的下面。
So whatsoever is in thee, either earthy, or humid, although by nature it tend downwards, yet is it against its nature both raised upwards, and standing, or consistent.
因此，无论你体内有什么，无论是土质的还是潮湿的，尽管它本质上倾向于向下，但它却违背了它向上、站立或一致的本质。
So obedient are even the elements themselves to the universe, abiding patiently wheresoever (though against their nature) they are placed, until the sound as it were of their retreat, and separation.
甚至连元素本身也对宇宙如此顺从，无论它们被放置在哪里（尽管违背它们的本性），都耐心地遵守，直到它们撤退和分离的声音响起。
Is it not a grievous thing then, that thy reasonable part only should be disobedient, and should not endure to keep its place: yea though it be nothing enjoined that is contrary unto it, but that only which is according to its nature?
那么，你的理性部分竟然不服从，并且不应该坚持保持其地位，这不是一件令人悲伤的事情吗？是的，尽管没有任何与它相反的命令，但只有符合其本质的东西？
For we cannot say of it when it is disobedient, as we say of the fire, or air, that it tends upwards towards its proper element, for then goes it the quite contrary way.
因为当它不听话时，我们不能说它不听话，就像我们说火或空气一样，它会向上趋向其适当的元素，因为那时它就会以完全相反的方式前进。
For the motion of the mind to any injustice, or incontinency, or to sorrow, or to fear, is nothing else but a separation from nature.
因为心灵的任何不公正、失禁、悲伤或恐惧的运动，无非是与自然的分离。
Also when the mind is grieved for anything that is happened by the divine providence, then doth it likewise forsake its own place.
同样，当心灵因神圣天意而发生的任何事情而感到悲伤时，它也会同样放弃自己的位置。
For it was ordained unto holiness and godliness, which specially consist in an humble submission to God and His providence in all things; as well as unto justice: these also being part of those duties, which as naturally sociable, we are bound unto; and without which we cannot happily converse one with another: yea and the very ground and fountain indeed of all just actions.
因为它是为圣洁和敬虔而命定的，这特别在于谦卑地顺服神和他在一切事情上的旨意。以及正义：这些也是我们自然而然的社交义务的一部分，我们有义务履行这些义务；没有它，我们就无法愉快地相互交谈：是的，这确实是所有正义行动的基础和源泉。
XIX.
十九。
He that hath not one and the self-same general end always as long as he liveth, cannot possibly be one and the self-same man always.
一个人，只要他活着，就永远没有一个和同一的总体目标，他不可能永远是一个和同一个人。
But this will not suffice except thou add also what ought to be this general end.
但这还不够，除非您还添加应该是这个总体目标的内容。
For as the general conceit and apprehension of all those things which upon no certain ground are by the greater part of men deemed good, cannot be uniform and agreeable, but that only which is limited and restrained by some certain proprieties and conditions, as of community: that nothing be conceived good, which is not commonly and publicly good: so must the end also that we propose unto ourselves, be common and sociable.
因为，对于所有那些在没有一定基础上被大多数人认为是善的事物的普遍观念和理解，不可能是统一的和令人愉快的，而只有受到某些特定的礼节和条件的限制和约束，如共同体：没有什么被认为是善的，不是普遍和公共的善：所以我们向自己提出的目标也必须是共同的和合群的。
For he that doth direct all his own private motions and purposes to that end, all his actions will be agreeable and uniform; and by that means will be still the same man.
如果一个人将自己所有的私人动议和目的都指向这个目的，那么他的所有行动都会是令人愉快和一致的。这样一来，他仍然是同一个人。
XX.
XX。
Remember the fable of the country mouse and the city mouse, and the great fright and terror that this was put into.
请记住乡村老鼠和城市老鼠的寓言，以及由此引发的巨大恐惧。
XXI.
二十一．
Socrates was wont to call the common conceits and opinions of men, the common bugbears of the world: the proper terror of silly children.
苏格拉底习惯于将人类共同的想法和观点称为世界上共同的烦恼：愚蠢的孩子们真正的恐惧。
XXII.
第二十二．
The Lacedæmonians at their public spectacles were wont to appoint seats and forms for their strangers in the shadow, they themselves were content to sit anywhere.
拉栖代梦人在公共场合习惯于为阴影中的陌生人指定座位和形式，而他们自己则满足于坐在任何地方。
XXIII.
第二十三．
What Socrates answered unto Perdiccas, why he did not come unto him, Lest of all deaths I should die the worst kind of death, said he: that is, not able to requite the good that hath been done unto me.
苏格拉底回答佩尔迪卡斯，为什么他不来找他，以免我死得最惨，他说：也就是说，无法报答对我所做的善事。
XXIV.
第二十四。
In the ancient mystical letters of the Ephesians, there was an item, that a man should always have in his mind some one or other of the ancient worthies.
在以弗所书的古代神秘书信中，有一个项目，一个人应该永远在他的脑海中记住一些古代的伟人。
XXV.
二十五．
The Pythagoreans were wont betimes in the morning the first thing they did, to look up unto the heavens, to put themselves in mind of them who constantly and invariably did perform their task: as also to put themselves in mind of orderliness, or good order, and of purity, and of naked simplicity.
毕达哥拉斯学派习惯于早上做的第一件事就是仰望天空，让自己想起那些不断地、始终如一地执行任务的人：同时也让自己想起有序、良好的秩序、纯洁和赤裸裸的简单。
For no star or planet hath any cover before it.
因为没有任何恒星或行星在它之前有任何掩体。
XXVI.
二十六．
How Socrates looked, when he was fain to gird himself with a skin, Xanthippe his wife having taken away his clothes, and carried them abroad with her, and what he said to his fellows and friends, who were ashamed; and out of respect to him, did retire themselves when they saw him thus decked.
当苏格拉底想要用兽皮束腰时，他的妻子赞西佩脱掉了他的衣服，并把它们带出国，他的表情是怎样的，以及他对感到羞愧的同伴和朋友所说的话；出于对他的尊重，当他们看到他如此打扮时，他们就退了出去。
XXVII.
二十七．
In matter of writing or reading thou must needs be taught before thou can do either: much more in matter of life.
在写作或阅读方面，你必须先接受教育才能做任何事情：在生活方面更是如此。
'For thou art born a mere slave, to thy senses and brutish affections;' destitute without teaching of all true knowledge and sound reason.
“因为你生来只是感官和野蛮情感的奴隶；”没有教导所有真正的知识和健全的理性，他们就陷入贫困。
XXVIII.
二十八．
'My heart smiled within me.' 'They will accuse even virtue herself; with heinous and opprobrious words.'
“我的内心在微笑。” “他们甚至会指责美德本身；用令人发指和侮辱性的言语。
XXIX.
二十九。
As they that long after figs in winter when they cannot be had; so are they that long after children, before they be granted them.
就像他们在冬天渴望无花果一样，但那时却得不到无花果；孩子出生很久之后，在他们被授予孩子之前，他们也是如此。
XXX.
XXX。
'As often as a father kisseth his child, he should say secretly with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But these words be ominous.
“每当父亲亲吻他的孩子时，他就应该偷偷地对自己说，”（爱比克泰德说）“明天他也许就会死。”但这些话是不祥的。
No words ominous (said he) that signify anything that is natural: in very truth and deed not more ominous than this, 'to cut down grapes when they are ripe.' Green grapes, ripe grapes, dried grapes, or raisins: so many changes and mutations of one thing, not into that which was not absolutely, but rather so many several changes and mutations, not into that which hath no being at all, but into that which is not yet in being.
他说，没有什么不祥的词语能够代表任何自然的事物：事实上，没有什么比“在葡萄成熟时砍掉葡萄”更不祥的了。青葡萄、成熟的葡萄、干葡萄或葡萄干：一件事物的如此多的变化和突变，不是变成不绝对的东西，而是那么多的变化和突变，不是变成根本不存在的东西，而是变成尚未存在的东西。
XXXI.
三十一.
'Of the free will there is no thief or robber:' out of Epictetus; Whose is this also: that we should find a certain art and method of assenting; and that we should always observe with great care and heed the inclinations of our minds, that they may always be with their due restraint and reservation, always charitable, and according to the true worth of every present object.
“出于自由意志，就没有小偷或强盗”，出自爱比克泰德；这也是谁的：我们应该找到某种同意的艺术和方法；我们应该始终非常小心地观察和留心我们思想的倾向，以便它们始终保持应有的克制和保留，始终保持仁慈，并根据当前每件物品的真正价值。
And as for earnest longing, that we should altogether avoid it: and to use averseness in those things only, that wholly depend of our own wills.
至于热切的渴望，我们应该完全避免它：并且只在那些完全取决于我们自己意愿的事情上使用厌恶。
It is not about ordinary petty matters, believe it, that all our strife and contention is, but whether, with the vulgar, we should be mad, or by the help of philosophy wise and sober, said he.
相信它，我们所有的冲突和争论都不是关于普通的小事，而是我们是否应该与庸俗的人一起疯狂，或者在哲学的帮助下明智而清醒，他说。
XXXII.
三十二.
Socrates said, 'What will you have?
苏格拉底说：‘你要什么？
the souls of reasonable, or unreasonable creatures?
理性或非理性生物的灵魂？
Of reasonable.
的合理。
But what?
但什么？
Of those whose reason is sound and perfect?
那些理由健全且完美的人呢？
or of those whose reason is vitiated and corrupted?
还是那些理性被削弱和败坏的人？
Of those whose reason is sound and perfect.
那些理由健全且完美的人。
Why then labour ye not for such?
那么你们为何不为此而努力呢？
Because we have them already.
因为我们已经拥有它们了。
What then do ye so strive and contend between you?'
那么，你们之间到底是为了什么而争斗呢？
THE TWELFTH BOOK
第十二本书
I.
我。
Whatsoever thou doest hereafter aspire unto, thou mayest even now enjoy and possess, if thou doest not envy thyself thine own happiness.
无论你今后渴望什么，只要你不嫉妒自己的幸福，你现在就可以享受和拥有。
And that will be, if thou shalt forget all that is past, and for the future, refer thyself wholly to the Divine Providence, and shalt bend and apply all thy present thoughts and intentions to holiness and righteousness.
如果你忘记过去的一切，为了未来，将自己完全交给神圣的天意，并且将你当前的所有思想和意图弯曲并应用到圣洁和正义上。
To holiness, in accepting willingly whatsoever is sent by the Divine Providence, as being that which the nature of the universe hath appointed unto thee, which also hath appointed thee for that, whatsoever it be.
圣洁，就是自愿接受神圣天意所赐予的一切，就像宇宙的本质指定给你的一样，宇宙的本质也指定了你，无论它是什么。
To righteousness, in speaking the truth freely, and without ambiguity; and in doing all things justly and discreetly.
正义，自由地、毫不含糊地说出真理；并公正而谨慎地做所有事情。
Now in this good course, let not other men's either wickedness, or opinion, or voice hinder thee: no, nor the sense of this thy pampered mass of flesh: for let that which suffers, look to itself.
现在，在这条美好的道路上，不要让其他人的邪恶、观点或声音阻碍你：不，也不要让你那被养尊处优的肉体的感觉阻碍你：让那些受苦的人看看自己。
If therefore whensoever the time of thy departing shall come, thou shalt readily leave all things, and shalt respect thy mind only, and that divine part of thine, and this shall be thine only fear, not that some time or other thou shalt cease to live, but thou shalt never begin to live according to nature: then shalt thou be a man indeed, worthy of that world, from which thou hadst thy beginning; then shalt thou cease to be a stranger in thy country, and to wonder at those things that happen daily, as things strange and unexpected, and anxiously to depend of divers things that are not in thy power.
因此，如果无论何时，当你离开的时候，你都会轻易地离开一切，只尊重你的思想和你那神圣的部分，这将是你唯一的恐惧，不是有一天你会停止生活，而是你永远不会开始按照自然生活：那么你将真正成为一个人，配得上你开始的那个世界；那么你就不再是你的国家的陌生人，不再对每天发生的那些奇怪和意想不到的事情感到惊讶，也不再焦急地依赖于你无法控制的各种事情。
II.
二.
God beholds our minds and understandings, bare and naked from these material vessels, and outsides, and all earthly dross.
上帝看到我们的思想和理解力，从这些物质容器、外部事物以及所有尘世的渣滓中赤裸裸地暴露出来。
For with His simple and pure understanding, He pierceth into our inmost and purest parts, which from His, as it were by a water pipe and channel, first flowed and issued.
因为他以他简单而纯粹的理解力，刺入我们最深处和最纯洁的部分，这些部分从他那里，就像通过水管和渠道一样，首先流动和流出。
This if thou also shalt use to do, thou shalt rid thyself of that manifold luggage, wherewith thou art round about encumbered.
如果你也这样做的话，你就应该摆脱你周围所拖累的各种行李。
For he that does regard neither his body, nor his clothing, nor his dwelling, nor any such external furniture, must needs gain unto himself great rest and ease.
因为如果一个人不关心他的身体、他的衣服、他的住所、或者任何这样的外在家具，他一定需要为自己带来极大的休息和安逸。
Three things there be in all, which thou doest consist of; thy body, thy life, and thy mind.
你由三样东西组成：你的身体、你的生命和你的思想。
Of these the two former, are so far forth thine, as that thou art bound to take care for them.
其中，前两者是你的，因此你有义务照顾它们。
But the third alone is that which is properly thine.
但只有第三个才是真正属于你的。
If then thou shalt separate from thyself, that is from thy mind, whatsoever other men either do or say, or whatsoever thou thyself hast heretofore either done or said; and all troublesome thoughts concerning the future, and whatsoever, (as either belonging to thy body or life:) is without the jurisdiction of thine own will, and whatsoever in the ordinary course of human chances and accidents doth happen unto thee; so that thy mind (keeping herself loose and free from all outward coincidental entanglements; always in a readiness to depart:) shall live by herself, and to herself, doing that which is just, accepting whatsoever doth happen, and speaking the truth always; if, I say, thou shalt separate from thy mind, whatsoever by sympathy might adhere unto it, and all time both past and future, and shalt make thyself in all points and respects, like unto Empedocles his allegorical sphere, 'all round and circular,' &c., and shalt think of no longer life than that which is now present: then shalt thou be truly able to pass the remainder of thy days without troubles and distractions; nobly and generously disposed, and in good favour and correspondency, with that spirit which is within thee.
如果那时你将与你自己分离，即与你的思想分离，无论其他人做了什么或说什么，或者无论你自己迄今为止做了什么或说过什么；所有关于未来的麻烦想法，以及无论什么（无论是属于你的身体还是生命），都不受你自己意志的管辖，并且无论在人类的正常过程中发生的机会和意外发生在你身上；这样你的心（让自己保持放松，不受所有外在巧合的纠缠；总是准备好离开：）自己生活，为自己而活，做正义的事，接受发生的一切，永远说真话；如果，我说，你将与你的思想分离，无论同情心如何坚持它，过去和未来的所有时间，并使你自己在所有点和方面都像恩培多克勒的寓言领域一样，“圆润而循环”，等等，并且不会想到比现在更长的生命：那么你将真正能够度过你的余生，没有烦恼和干扰；性格高尚、慷慨，并且与你内在的精神相一致。
III.
三．
I have often wondered how it should come to pass, that every man loving himself best, should more regard other men's opinions concerning himself than his own.
我经常想知道，每个最爱自己的人，应该更重视别人对自己的看法而不是自己的看法，这应该是怎样发生的。
For if any God or grave master standing by, should command any of us to think nothing by himself but what he should presently speak out; no man were able to endure it, though but for one day.
因为，如果有任何一位上帝或坟墓的主人站在旁边，命令我们中的任何一个人除了他现在应该说的话之外别无他法；没有人能够忍受它，但只有一天。
Thus do we fear more what our neighbours will think of us, than what we ourselves.
因此，我们更担心邻居会怎么看我们，而不是我们自己。
IV.
四．
how come it to pass that the Gods having ordered all other things so well and so lovingly, should be overseen in this one only thing, that whereas then hath been some very good men that have made many covenants as it were with God and by many holy actions and outward services contracted a kind of familiarity with Him; that these men when once they are dead, should never be restored to life, but be extinct for ever.
为什么诸神如此完美、如此慈爱地命令了所有其他事情，却在这唯一一件事上受到监督，而当时却有一些非常善良的人与上帝订立了许多圣约，并通过许多神圣的行为和外在的服务与他建立了一种熟悉的关系？这些人一旦死了，就永远不会复活，而是永远灭绝。
But this thou mayest be sure of, that this (if it be so indeed) would never have been so ordered by the Gods, had it been fit otherwise.
但你可以确信的是，如果事情是这样的话（如果确实如此的话），诸神绝不会如此下令。
For certainly it was possible, had it been more just so and had it been according to nature, the nature of the universe would easily have borne it.
因为当然这是可能的，如果它更加公正，如果它符合自然，宇宙的本质很容易承受它。
But now because it is not so, (if so be that it be not so indeed) be therefore confident that it was not fit it should be so for thou seest thyself, that now seeking after this matter, how freely thou doest argue and contest with God.
但现在因为事实并非如此，（如果事实并非如此），因此请确信它不适合，因为你自己认为，现在寻求这件事，你是多么自由地与上帝争论和竞争。
But were not the Gods both just and good in the highest degree, thou durst not thus reason with them.
但如果众神不是最公正、最善良的，你就不敢这样跟他们讲道理。
Now if just and good, it could not be that in the creation of the world, they should either unjustly or unreasonably oversee anything.
现在，如果正义和善良的话，他们在创造世界的过程中就不可能不公正或不合理地监督任何事情。
V.
五、
Use thyself even unto those things that thou doest at first despair of.
甚至把自己用在那些你一开始感到绝望的事情上。
For the left hand we see, which for the most part lieth idle because not used; yet doth it hold the bridle with more strength than the right, because it hath been used unto it.
对于我们看到的左手来说，它大部分时间都闲置着，因为没有被使用；然而，它握着缰绳的力却比权利更大，因为它已经习惯了。
VI.
六．
Let these be the objects of thy ordinary meditation: to consider, what manner of men both for soul and body we ought to be, whensoever death shall surprise us: the shortness of this our mortal life: the immense vastness of the time that hath been before, and will he after us: the frailty of every worldly material object: all these things to consider, and behold clearly in themselves, all disguisement of external outside being removed and taken away.
让这些成为你日常沉思的对象：想想，每当死亡降临时，我们的灵魂和身体应该成为什么样的人：我们今生的短暂；我们之前和之后的时间是多么浩瀚；每一个世俗的物质对象都是脆弱的：所有这些事情都需要考虑，并清楚地看到它们本身，所有外在的伪装都被除去和带走。
Again, to consider the efficient causes of all things: the proper ends and references of all actions: what pain is in itself; what pleasure, what death: what fame or honour, how every man is the true and proper ground of his own rest and tranquillity, and that no man can truly be hindered by any other: that all is but conceit and opinion.
再次，考虑所有事物的有效原因：所有行为的正确目的和参考点：痛苦本身是什么；什么快乐，什么死亡：什么名誉或荣誉，每个人都是他自己的休息和安宁的真正和适当的基础，没有人能真正受到任何其他人的阻碍：一切都只是自负和意见。
As for the use of thy dogmata, thou must carry thyself in the practice of them, rather like unto a pancratiastes, or one that at the same time both fights and wrestles with hands and feet, than a gladiator.
至于你的教条的使用，你必须将自己付诸实践，就像一位pancratiastes，或者同时用手和脚进行战斗和摔跤的人，而不是角斗士。
For this, if he lose his sword that he fights with, he is gone: whereas the other hath still his hand free, which he may easily turn and manage at his will.
为此，如果他失去了战斗用的剑，他就消失了：而另一个人仍然有空的手，他可以轻松地转动并按照自己的意愿进行操作。
VII.
七．
All worldly things thou must behold and consider, dividing them into matter, form, and reference, or their proper end.
你必须观察和考虑所有世俗的事物，将它们分为物质、形式和参考，或者它们的正确目的。
VIII.
八．
How happy is man in this his power that hath been granted unto him: that he needs not do anything but what God shall approve, and that he may embrace contentedly, whatsoever God doth send unto him?
人是多么幸福啊，因为他被赋予了这样的能力：除了上帝所认可的以外，他不需要做任何事，而且他可以心满意足地接受上帝赐予他的一切？
IX.
九．
Whatsoever doth happen in the ordinary course and consequence of natural events, neither the Gods, (for it is not possible, that they either wittingly or unwittingly should do anything amiss) nor men, (for it is through ignorance, and therefore against their wills that they do anything amiss) must be accused.
无论自然事件的正常过程和后果中发生什么，神（因为他们不可能有意或无意地做错事）和人（因为他们是由于无知，因此违背他们的意愿而做错事）都必须受到指责。
None then must be accused.
那么任何人都不能被指控。
X.
X.
How ridiculous and strange is he, that wonders at anything that happens in this life in the ordinary course of nature!
他是多么可笑和奇怪啊，竟然对这一生中发生的一切正常的自然过程感到惊奇！
XI.
十一.
Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government.
要么是命运（要么是绝对必要的、不可避免的法令；要么是可调节和灵活的天意），要么一切都只是偶然的混乱，没有任何秩序和政府。
If an absolute and unavoidable necessity, why doest thou resist?
如果这是绝对且不可避免的必要，你为什么要抗拒呢？
If a placable and exorable Providence, make thyself worthy of the divine help and assistance.
如果上帝的旨意是温和而无情的，那么你就应该让自己配得上神圣的帮助和帮助。
If all be a mere confusion without any moderator, or governor, then hast thou reason to congratulate thyself; that in such a general flood of confusion thou thyself hast obtained a reasonable faculty, whereby thou mayest govern thine own life and actions.
如果一切都只是一场混乱，没有任何调解者或统治者，那么你有理由庆幸自己；在如此普遍的混乱中，你自己已经获得了一种合理的能力，你可以用它来管理你自己的生活和行为。
But if thou beest carried away with the flood, it must be thy body perchance, or thy life, or some other thing that belongs unto them that is carried away: thy mind and understanding cannot.
但如果你被洪水冲走了，那么很可能你的身体、你的生命，或者属于他们的其他东西被冲走了：你的思想和理解力却不能。
Or should it be so, that the light of a candle indeed is still bright and lightsome until it be put out: and should truth, and righteousness, and temperance cease to shine in thee whilest thou thyself hast any being?
或者应该是这样，蜡烛的光在熄灭之前确实仍然明亮而轻盈：当你自己还没有存在时，真理、正义和节制应该停止在你身上闪耀吗？
XII.
十二．
At the conceit and apprehension that such and such a one hath sinned, thus reason with thyself; What do I know whether this be a sin indeed, as it seems to be?
当你自负并担心某人犯了罪时，你就这样与自己推理；我怎么知道这是否真的像看起来那样是一种罪过？
But if it be, what do I know but that he himself hath already condemned himself for it?
但如果是这样，除了他自己已经为此谴责自己之外，我还能知道什么呢？
And that is all one as if a man should scratch and tear his own face, an object of compassion rather than of anger.
这一切就好像一个人应该抓伤自己的脸一样，这是一种同情而不是愤怒的对象。
Again, that he that would not have a vicious man to sin, is like unto him that would not have moisture in the fig, nor children to welp nor a horse to neigh, nor anything else that in the course of nature is necessary.
再者，一个人不愿意让一个恶人犯罪，就像一个人不愿意让无花果中的水分、孩子们哭泣、马匹嘶鸣，或者其他自然过程中所必需的东西一样。
For what shall he do that hath such an habit?
有这种习惯的人会做什么呢？
If thou therefore beest powerful and eloquent, remedy it if thou canst.
因此，如果你能力强、口才好，就尽可能地纠正它。
XIII.
十三．
If it be not fitting, do it not.
如果不合适，就不要这样做。
If it be not true, speak it not.
如果不是真的，就不要说出来。
Ever maintain thine own purpose and resolution free from all compulsion and necessity.
始终保持自己的目标和决心，不受任何强迫和必要。
XIV.
十四。
Of everything that presents itself unto thee, to consider what the true nature of it is, and to unfold it, as it were, by dividing it into that which is formal: that which is material: the true use or end of it, and the just time that it is appointed to last.
在呈现给你的一切事物中，考虑它的真实本质是什么，并通过将其分为形式部分：物质部分：它的真正用途或目的，以及它被指定持续的正确时间来展开它。
XV.
十五。
It is high time for thee, to understand that there is somewhat in thee, better and more divine than either thy passions, or thy sensual appetites and affections.
现在是时候了，你要明白，你身上有某种东西，比你的激情、肉欲和感情更好、更神圣。
What is now the object of my mind, is it fear, or suspicion, or lust, or any such thing?
现在我心中的目标是什么，是恐惧、怀疑、欲望，还是诸如此类的东西？
To do nothing rashly without some certain end; let that be thy first care.
没有确定的目的就不贸然行事；让它成为你的首要任务。
The next, to have no other end than the common good.
其次，除了共同利益之外没有其他目的。
For, alas!
因为，唉！
yet a little while, and thou art no more: no more will any, either of those things that now thou seest, or of those men that now are living, be any more.
再过一会儿，你就不再存在了：无论是你现在所看到的那些东西，还是那些现在活着的人，都不再存在了。
For all things are by nature appointed soon to be changed, turned, and corrupted, that other things might succeed in their room.
因为一切事物本质上都注定要很快被改变、转变和腐化，以便其他事物可以在它们的房间里成功。
XVI.
十六．
Remember that all is but opinion, and all opinion depends of the mind.
请记住，一切都只是意见，而所有意见都取决于头脑。
Take thine opinion away, and then as a ship that hath stricken in within the arms and mouth of the harbour, a present calm; all things safe and steady: a bay, not capable of any storms and tempests: as the poet hath it.
拿走你的意见，然后就像一艘船驶入港口的怀抱和港口一样，暂时平静；一切都安全稳定：一个海湾，不受任何风暴和暴风雨的影响：正如诗人所拥有的那样。
XVII.
十七．
No operation whatsoever it he, ceasing for a while, can be truly said to suffer any evil, because it is at an end.
无论什么手术，一旦停止一段时间，就不能真正说是遭受了任何邪恶，因为它已经结束了。
Neither can he that is the author of that operation; for this very respect, because his operation is at an end, be said to suffer any evil.
那个行动的作者也不能；就这一点来说，因为他的手术已经结束，可以说是遭受到了任何邪恶。
Likewise then, neither can the whole body of all our actions (which is our life) if in time it cease, be said to suffer any evil for this very reason, because it is at an end; nor he truly be said to have been ill affected, that did put a period to this series of actions.
同样地，我们所有行为的整体（即我们的生命）如果及时停止，也不能说因此而遭受任何邪恶，因为它已经结束了；因为它已经结束了。也不能说他真的受到了不好的影响，这确实给这一系列行动带来了一段时期。
Now this time or certain period, depends of the determination of nature: sometimes of particular nature, as when a man dieth old; but of nature in general, however; the parts whereof thus changing one after another, the whole world still continues fresh and new.
现在，这个时间或某个时期，取决于自然的决定：有时是特定的自然，例如一个人衰老时；有时是特定的自然，例如当一个人去世时。但总体来说是自然的；各部分如此变化，整个世界却依然历历在目。
Now that is ever best and most seasonable, which is for the good of the whole.
现在这是最好、最及时的，这对整体有利。
Thus it appears that death of itself can neither be hurtful to any in particular, because it is not a shameful thing (for neither is it a thing that depends of our own will, nor of itself contrary to the common good) and generally, as it is both expedient and seasonable to the whole, that in that respect it must needs be good.
因此，看来死亡本身不会对任何特定的人造成伤害，因为它不是一件可耻的事情（因为它既不是一件取决于我们自己意志的事情，也不是一件与公共利益相悖的事情），而且一般来说，因为它对整体来说既是权宜之计，也是合时宜的，在这方面它必须是好的。
It is that also, which is brought unto us by the order and appointment of the Divine Providence; so that he whose will and mind in these things runs along with the Divine ordinance, and by this concurrence of his will and mind with the Divine Providence, is led and driven along, as it were by God Himself; may truly be termed and esteemed the θεοφόρητος, or divinely led and inspired.
这也是神圣天命的命令和指定带给我们的。因此，在这些事情上，他的意志和思想与神圣的法令一致，并且通过他的意志和思想与神圣的天意的一致，他会被引导和驱动，就像被上帝自己所引导和驱动一样。可能真正被称为和尊崇为 θεοφόρητος，或者神圣的引导和启发。
XVIII.
十八。
These three things thou must have always in a readiness: first concerning thine own actions, whether thou doest nothing either idly, or otherwise, than justice and equity do require: and concerning those things that happen unto thee externally, that either they happen unto thee by chance, or by providence; of which two to accuse either, is equally against reason.
你必须时刻准备好这三件事：首先，关于你自己的行为，无论你是否无所事事，或者不符合正义和公平的要求；关于那些外部发生在你身上的事情，它们要么是偶然发生的，要么是出于天意；两者相互指责，同样是违背理性的。
Secondly, what like unto our bodies are whilest yet rude and imperfect, until they be animated: and from their animation, until their expiration: of what things they are compounded, and into what things they shall be dissolved.
其次，与我们的身体相似的是，在它们被赋予生命之前，它们仍然是粗鲁和不完美的；从它们的生命开始，直到它们的死亡：它们是由什么东西组成的，以及它们将分解成什么东西。
Thirdly, how vain all things will appear unto thee when, from on high as it were, looking down thou shalt contemplate all things upon earth, and the wonderful mutability, that they are subject unto: considering withal, the infinite both greatness and variety of things aerial and things celestial that are round about it.
第三，当你从高处俯视地球上的所有事物，以及它们所承受的奇妙的变化性时，所有的事物在你看来都是多么虚无：同时考虑到周围空中和天体事物的无限伟大和多样性。
And that as often as thou shalt behold them, thou shalt still see the same: as the same things, so the same shortness of continuance of all those things.
每当你看到它们时，你仍然会看到相同的东西：因为相同的事物，所以所有这些事物的持续时间也相同。
And, behold, these be the things that we are so proud and puffed up for.
看啊，这些正是我们引以为豪、引以为豪的事情。
XIX.
十九。
Cast away from thee opinion, and thou art safe.
抛弃你的意见，你就安全了。
And what is it that hinders thee from casting of it away?
是什么阻碍你抛弃它？
When thou art grieved at anything, hast thou forgotten that all things happen according to the nature of the universe; and that him only it concerns, who is in fault; and moreover, that what is now done, is that which from ever hath been done in the world, and will ever be done, and is now done everywhere: how nearly all men are allied one to another by a kindred not of blood, nor of seed, but of the same mind.
当你对任何事情感到悲伤时，你是否忘记了所有事情都是按照宇宙的本质发生的？并且只与有过错的人有关；而且，现在所发生的事情，是世界上从古以来就发生过的事情，将来也会发生，而且现在到处都在发生：所有的人几乎都是通过一种不是血统、也不是后裔而是出于同一思想的亲缘关系而彼此结盟的。
Thou hast also forgotten that every man's mind partakes of the Deity, and issueth from thence; and that no man can properly call anything his own, no not his son, nor his body, nor his life; for that they all proceed from that One who is the giver of all things: that all things are but opinion; that no man lives properly, but that very instant of time which is now present.
你也忘记了，每个人的思想都与神有份，并从那里产生。没有人能正确地称任何东西为自己的，包括他的儿子、他的身体和他的生命。因为它们都来自于万物的赐予者：一切都只是意见；没有人能在当下的那一瞬间正确地生活。
And therefore that no man whensoever he dieth can properly be said to lose any more, than an instant of time.
因此，任何人在死亡时都不能说失去的只是一瞬间的时间。
XX.
XX。
Let thy thoughts ever run upon them, who once for some one thing or other, were moved with extraordinary indignation; who were once in the highest pitch of either honour, or calamity; or mutual hatred and enmity; or of any other fortune or condition whatsoever.
让你的思想永远落在他们身上，他们曾经因为某件事或那件事而感到异常愤怒；他们曾经处于荣誉或灾难的最高点；或相互仇恨和敌意；或任何其他财富或条件。
Then consider what's now become of all those things.
然后考虑一下所有这些事情现在变成了什么样子。
All is turned to smoke; all to ashes, and a mere fable; and perchance not so much as a fable.
一切都化为烟雾；一切化为灰烬，只是一个寓言；也许与其说是寓言，不如说是寓言。
As also whatsoever is of this nature, as Fabius Catulinus in the field; Lucius Lupus, and Stertinius, at Baiæ Tiberius at Capreæ and Velius Rufus, and all such examples of vehement prosecution in worldly matters; let these also run in thy mind at the same time; and how vile every object of such earnest and vehement prosecution is; and how much more agreeable to true philosophy it is, for a man to carry himself in every matter that offers itself; justly, and moderately, as one that followeth the Gods with all simplicity.
正如法比乌斯·卡图林努斯（Fabius Catulinus）在战场上一样具有这种性质；卢修斯·卢普斯（Lucius Lupus）、斯特蒂尼乌斯（Stertinius）、卡普雷埃（Capreæ）的拜埃·提比略（Baiæ Tiberius）和维利乌斯·鲁弗斯（Velius Rufus），以及所有这些对世俗事务进行猛烈起诉的例子；让这些同时在你的脑海中浮现；如此认真而激烈的起诉的每一个目标都是多么卑鄙；一个人在每一件事上都表现出自己的风格，这是多么符合真正的哲学啊！公正、适度，就像一个单纯地追随诸神的人一样。
For, for a man to be proud and high conceited, that he is not proud and high conceited, is of all kind of pride and presumption, the most intolerable.
因为，一个人骄傲自大，不骄傲自大，是一切骄傲自大中最不能容忍的。
XXI.
二十一．
To them that ask thee, Where hast thou seen the Gods, or how knowest thou certainly that there be Gods, that thou art so devout in their worship?
对于那些问你的人，你在哪里见过诸神，或者你如何确定有诸神，并且你如此虔诚地崇拜他们？
I answer first of all, that even to the very eye, they are in some manner visible and apparent.
我首先回答，即使是肉眼看来，它们也以某种方式可见和明显。
Secondly, neither have I ever seen mine own soul, and yet I respect and honour it.
其次，我也从未见过自己的灵魂，但我尊重并尊重它。
So then for the Gods, by the daily experience that I have of their power and providence towards myself and others, I know certainly that they are, and therefore worship them.
因此，对于众神来说，通过我每天对他们的力量和对自己和他人的护理的体验，我肯定知道他们是，因此崇拜他们。
XXII.
第二十二．
Herein doth consist happiness of life, for a man to know thoroughly the true nature of everything; what is the matter, and what is the form of it: with all his heart and soul, ever to do that which is just, and to speak the truth.
一个人彻底了解一切事物的真实本质，这就是人生的幸福。到底是怎么回事，它的形式是什么：全心全意，永远做正义的事，说真话。
What then remaineth but to enjoy thy life in a course and coherence of good actions, one upon another immediately succeeding, and never interrupted, though for never so little a while?
那么，除了在一系列良好的行为和连贯的良好行为中享受你的生活之外，剩下的是什么，一个接一个地立即成功，并且从不中断，尽管从来没有这么短的一段时间？
XXIII.
第二十三．
There is but one light of the sun, though it be intercepted by walls and mountains, and other thousand objects.
尽管被墙壁、山脉和其他数以千计的物体遮挡，但太阳的光却只有一缕。
There is but one common substance of the whole world, though it be concluded and restrained into several different bodies, in number infinite.
整个世界只有一种共同的实体，尽管它被归纳和限制为数个不同的实体，数量无限。
There is but one common soul, though divided into innumerable particular essences and natures.
虽然灵魂分为无数特殊的本质和本性，但只有一个共同的灵魂。
So is there but one common intellectual soul, though it seem to be divided.
因此，尽管似乎是分裂的，但只有一个共同的知识灵魂。
And as for all other parts of those generals which we have mentioned, as either sensitive souls or subjects, these of themselves (as naturally irrational) have no common mutual reference one unto another, though many of them contain a mind, or reasonable faculty in them, whereby they are ruled and governed.
至于我们所提到的那些将军的所有其他部分，无论是敏感的灵魂还是臣民，这些部分本身（自然非理性的）彼此之间没有共同的相互参照，尽管它们中的许多部分都包含着一种思想或合理的能力，借此它们被统治和统治。
But of every reasonable mind, this the particular nature, that it hath reference to whatsoever is of her own kind, and desireth to be united: neither can this common affection, or mutual unity and correspondency, be here intercepted or divided, or confined to particulars as those other common things are.
但是，对于每一个理性的心灵来说，这都有其特殊性，即它涉及到自己同类的事物，并渴望团结起来：这种共同的情感，或相互的统一和对应，在这里也不能被截断或分割，也不能像其他共同事物那样局限于特殊事物。
XXIV.
第二十四。
What doest thou desire?
你想要什么？
To live long.
才能活得长久。
What?
什么？
To enjoy the operations of a sensitive soul; or of the appetitive faculty?
享受敏感灵魂的运作；还是有食欲的能力？
or wouldst thou grow, and then decrease again?
或者你会成长，然后再减少吗？
Wouldst thou long be able to talk, to think and reason with thyself?
你愿意长久地与自己交谈、思考和推理吗？
Which of all these seems unto thee a worthy object of thy desire?
在您看来，所有这些中哪一个是值得您渴望的对象？
Now if of all these thou doest find that they be but little worth in themselves, proceed on unto the last, which is, in all things to follow God and reason.
现在，如果在所有这些中，你发现它们本身毫无价值，那么请继续进行最后一个，即在所有事情上遵循上帝和理性。
But for a man to grieve that by death he shall be deprived of any of these things, is both against God and reason.
但对于一个人来说，如果他因死亡而失去这些东西而感到悲伤，这既违背了上帝，也违背了理性。
XXV.
二十五．
What a small portion of vast and infinite eternity it is, that is allowed unto every one of us, and how soon it vanisheth into the general age of the world: of the common substance, and of the common soul also what a small portion is allotted unto us: and in what a little clod of the whole earth (as it were) it is that thou doest crawl.
我们每个人所拥有的广阔而无限的永恒是多么小的一部分，而它很快就会消失在世界的普遍时代中：对于共同的实体和共同的灵魂来说，分配给我们的也是多么小的一部分：而你在整个地球（可以说是）的一小块土块中爬行。
After thou shalt rightly have considered these things with thyself; fancy not anything else in the world any more to be of any weight and moment but this, to do that only which thine own nature doth require; and to conform thyself to that which the common nature doth afford.
在你自己正确地考虑了这些事情之后；除了这个，不再想象世界上还有什么有分量和重要的事情，只做你自己本性要求的事；并让自己符合共同的本性所提供的。
XXVI.
二十六．
What is the present estate of my understanding?
我目前的理解程度如何？
For herein lieth all indeed.
因为一切确实都在于此。
As for all other things, they are without the compass of mine own will: and if without the compass of my will, then are they as dead things unto me, and as it were mere smoke.
至于其他一切事物，它们都不以我的意志为准则；如果不以我的意志为准则，那么它们对我来说就如死物，如烟云。
XXVII.
二十七．
To stir up a man to the contempt of death this among other things, is of good power and efficacy, that even they who esteemed pleasure to be happiness, and pain misery, did nevertheless many of them contemn death as much as any.
激起一个人对死亡的蔑视，除其他外，具有良好的力量和功效，即使是那些视快乐为幸福、视痛苦为痛苦的人，也有许多人像其他人一样蔑视死亡。
And can death be terrible to him, to whom that only seems good, which in the ordinary course of nature is seasonable?
死亡对他来说会是可怕的吗？对他来说，死亡似乎只是美好的，在正常的自然过程中是合时宜的？
to him, to whom, whether his actions be many or few, so they be all good, is all one; and who whether he behold the things of the world being always the same either for many years, or for few years only, is altogether indifferent?
对于他来说，无论他的行为多还是少，所以它们都是善的，对他来说都是一；无论是多年还是短短几年，世界上的事物总是一成不变，谁会完全无动于衷呢？
O man!
天啊！
as a citizen thou hast lived, and conversed in this great city the world.
作为一个公民，你在这个世界这座伟大的城市中生活并交谈过。
Whether just for so many years, or no, what is it unto thee?
不管是这么多年，还是没有，这与你有什么关系？
Thou hast lived (thou mayest be sure) as long as the laws and orders of the city required; which may be the common comfort of all.
你已经活了（你可以肯定）这座城市的法律和命令所要求的时间；这可能是所有人共同的安慰。
Why then should it be grievous unto thee, if (not a tyrant, nor an unjust judge, but) the same nature that brought thee in, doth now send thee out of the world?
如果（不是暴君，也不是不公正的法官，而是）当初带你来的同一本性，现在却把你从这个世界上赶了出来，那你又何必感到悲伤呢？
As if the praetor should fairly dismiss him from the stage, whom he had taken in to act a while.
好像执政官应该公平地将他从舞台上驱逐出去，他已经收留他表演了一段时间了。
Oh, but the play is not yet at an end, there are but three acts yet acted of it?
哦，可是戏还没完呢，还演了三幕吧？
Thou hast well said: for in matter of life, three acts is the whole play.
你说得好：人生，三幕就是全剧。
Now to set a certain time to every man's acting, belongs unto him only, who as first he was of thy composition, so is now the cause of thy dissolution.
现在，为每个人的行动设定一个特定的时间，只属于他自己，他最初是你的组成部分，现在也是你解散的原因。
As for thyself; thou hast to do with neither.
至于你自己；两者都与你无关。
Go thy ways then well pleased and contented: for so is He that dismisseth thee.
那么，你就心满意足地走吧：因为那解雇你的人也是如此。
APPENDIX
附录
CORRESPONDENCE OF M.
M 的通讯
AURELIUS ANTONINUS AND M.
奥勒留·安东尼和 M.
CORNELIUS FRONTO[1]
科尼利厄斯·弗龙托[1]
M.
M。
CORNELIUS FRONTO was a Roman by descent, but of provincial birth, being native to Cirta, in Numidia.
科尼利厄斯·弗龙托 (CORNELIUS FRONTO) 是罗马人后裔，但出生在外省，出生于努米底亚的奇尔塔 (Cirta)。
Thence he migrated to Rome in the reign of Hadrian, and became the most famous rhetorician of his day.
他在哈德良统治时期移居罗马，成为当时最著名的修辞学家。
As a pleader and orator he was counted by his contemporaries hardly inferior to Tully himself, and as a teacher his aid was sought for the noblest youths of Rome.
作为一名辩护者和演说家，他被同时代的人认为毫不逊色于徒利本人；作为一名教师，他为罗马最高贵的年轻人寻求帮助。
To him was entrusted the education of M.
M的教育委托给了他。
Aurelius and of his colleague L.
奥勒留和他的同事 L.
Verus in their boyhood; and he was rewarded for his efforts by a seat in the Senate and the consular rank (A.D.
维鲁斯的童年；他的努力得到了回报，获得了参议院席位和领事职位（公元
143).
143）。
By the exercise of his profession he became wealthy; and if he speaks of his means as not great,[2] he must be comparing his wealth with the grandees of Rome, not with the ordinary citizen.
通过从事他的职业，他变得富有。如果他说自己的财富并不多，[2]他一定是将自己的财富与罗马的达官贵人进行比较，而不是与普通公民进行比较。
Before the present century nothing was known of the works of Fronto, except a grammatical treatise; but in 1815 Cardinal Mai published a number of letters and some short essays of Fronto, which he had discovered in a palimpsest at Milan.
在本世纪之前，除了一篇语法论文外，人们对弗龙托的著作一无所知。但 1815 年，麦枢机发表了弗龙托的一些信件和一些短文，这些文章是他在米兰重写时发现的。
Other parts of the same MS. he found later in the Vatican, the whole being collected
其他部分与MS相同。后来他在梵蒂冈发现了全部被收集起来的东西
[1] References are made to the edition of Naber, Leipzig (Trübner), 1867.
[1] 参考 Naber 版本，莱比锡 (Trübner)，1867 年。
[2] Ad Verum imp.
[2] Ad Verum 小鬼。
Aur.
奥尔。
Caes., ii, 7.
凯斯，二，7。
and edited in the year 1823.
并于 1823 年编辑。
We now possess parts of his correspondence with Antoninus Pius, with M.
我们现在拥有他与安东尼努斯·皮乌斯（Antoninus Pius）、M.
Aurelius, with L.
奥勒留，与 L.
Verus, and with certain of his friends, and also several rhetorical and historical fragments.
维鲁斯和他的某些朋友，还有一些修辞和历史片段。
Though none of the more ambitious works of Fronto have survived, there are enough to give proof of his powers.
尽管弗龙托更雄心勃勃的作品都没有幸存下来，但足以证明他的力量。
Never was a great literary reputation less deserved.
伟大的文学声誉是当之无愧的。
It would be hard to conceive of anything more vapid than the style and conception of these letters; clearly the man was a pedant without imagination or taste.
很难想象还有什么比这些信件的风格和构思更乏味的了。显然，这个人是个没有想象力和品味的学究。
Such indeed was the age he lived in, and it is no marvel that he was like to his age.
这确实是他生活的时代，他与他的时代相像也就不足为奇了。
But there must have been more in him than mere pedantry; there was indeed a heart in the man, which Marcus found, and he found also a tongue which could speak the truth.
但他身上一定还有更多的东西，不仅仅是迂腐。马库斯在这个人身上确实发现了一颗心，而且他还发现了一颗能说真话的舌头。
Fronto's letters are by no means free from exaggeration and laudation, but they do not show that loathsome flattery which filled the Roman court.
弗龙托的信中绝不是没有夸张和赞美之词，但它们并没有表现出罗马宫廷中那种令人厌恶的奉承之情。
He really admires what he praises, and his way of saying so is not unlike what often passes for criticism at the present day.
他确实很钦佩他所赞扬的东西，而他的表达方式与当今经常被批评的方式并无不同。
He is not afraid to reprove what he thinks amiss; and the astonishment of Marcus at this will prove, if proof were needed, that he was not used to plain dealing.
他不怕责备他认为不对的地方；如果需要证据的话，马库斯对此的惊讶将证明他不习惯坦白交易。
"How happy I am," he writes, "that my friend Marcus Cornelius, so distinguished as an orator and so noble as a man, thinks me worth praising and blaming."[3] In another place he deems himself blest because Pronto had taught him to speak the truth[4] although the context shows him to be speaking of expression, it is still a point in favour of Pronto.
“我多么高兴，”他写道，“我的朋友马库斯·科尼利厄斯作为一位杰出的演说家，作为一个人如此高尚，认为我值得赞扬和责备。”[3]在另一个地方，他认为自己很幸运，因为普朗托教他说真话[4]尽管上下文显示他在谈论表达，但这仍然是有利于普朗托的一点。
A sincere heart is better than literary taste; and if Fronto had not done his duty by the young prince, it is not easy to understand the friendship which remained between them up to the last.
真诚的心胜过文采；如果弗龙托没有尽到他对这位年轻王子的职责，就很难理解他们之间直到最后的友谊。
[3] Ad M.
[3] 广告M.
Caes iii.
凯斯三世。
17
17 号
[4] Ad M.
[4] 广告 M.
Caes iii.
凯斯三世。
12
12
An example of the frankness which was between them is given by a difference they had over the case of Herodes Atticus.
他们之间对希罗德·阿提库斯案件的分歧就是他们之间坦诚相待的一个例子。
Herodes was a Greek rhetorician who had a school at Rome, and Marcus Aurelius was among his pupils.
希罗德是一位希腊修辞学家，在罗马有一所学校，马库斯·奥勒留是他的学生之一。
Both Marcus and the Emperor Antoninus had a high opinion of Herodes; and all we know goes to prove he was a man of high character and princely generosity.
马库斯和安东尼努斯皇帝都对希罗德评价很高。我们所知道的一切都证明他是一个品格高尚、慷慨大度的人。
When quite young he was made administrator of the free cities in Asia, nor is it surprising to find that he made bitter enemies there; indeed, a just ruler was sure to make enemies.
当他很年轻的时候，他就被任命为亚洲自由城市的管理者，他在那里树敌也不足为奇。确实，一个公正的统治者必然会树敌。
The end of it was that an Athenian deputation, headed by the orators Theodotus and Demostratus, made serious accusations against his honour.
最终，以演说家狄奥多托斯和德谟斯特拉特斯为首的雅典代表团对他的荣誉提出了严重指控。
There is no need to discuss the merits of the case here; suffice it to say, Herodes succeeded in defending himself to the satisfaction of the emperor.
这里没有必要讨论这个案子的是非曲直；可以说，希律王成功地保卫了自己，令皇帝满意。
Pronto appears to have taken the delegates' part, and to have accepted a brief for the prosecution, urged to some extent by personal considerations; and in this cause Marcus Aurelius writes to Fronto as follows:—
普朗托似乎站在了代表们的立场上，接受了检方的一份简报，这在一定程度上是出于个人考虑；为此，马可·奥勒留写信给弗龙托如下：
'AURELIUS CÆSAR to his friend FRONTO, greeting.[5]
'奥勒留·凯撒向他的朋友弗龙托致意。[5]
'I know you have often told me you were anxious to find how you might best please me.
“我知道你经常告诉我你渴望找到最能让我高兴的方式。
Now is the time; now you can increase my love towards you, if it can be increased.
现在是时候了；现在你可以增加我对你的爱，如果可以的话。
A trial is at hand, in which people seem likely not only to hear your speech with pleasure, but to see your indignation with impatience.
审判即将来临，人们似乎不仅会高兴地听到你的演讲，而且会不耐烦地看到你的愤慨。
I see no one who dares give you a hint in the matter; for those who are less friendly, prefer to see you act with some inconsistency; and those who are more friendly, fear to seem too friendly to your opponent if they should dissuade you from your accusation; then again, in case you have prepared something neat for the occasion, they cannot endure to rob you of your harangue by silencing you.
我看没有人敢在这件事上给你暗示；对于那些不那么友好的人，更喜欢看到你的行为有些不一致；而那些比较友好的人，如果他们劝阻你的指控，他们就会害怕对你的对手显得过于友好；话又说回来，如果你为这个场合准备了一些巧妙的东西，他们就无法忍受通过让你沉默来剥夺你的长篇大论。
Therefore, whether you think me a rash counsellor, or a bold boy, or too kind to your opponent, not because I think it better, I will offer my counsel with some caution.
因此，无论你认为我是一个鲁莽的顾问，还是一个大胆的男孩，或者对你的对手太仁慈，并不是因为我认为这样更好，我都会谨慎地提出我的建议。
But why have I said, offer my counsel?
但为什么我说，提供我的建议呢？
No, I demand it from you; I demand it boldly, and if I succeed, I promise to remain under your obligation.
不，我要求你这么做；我大胆地要求它，如果我成功了，我保证继续承担你的义务。
What?
什么？
you will say if I am attackt, shall I not pay tit for tat?
你会说，如果我受到攻击，我难道不以牙还牙吗？
Ah, but you will get greater glory, if even when attackt you answer nothing.
啊，但如果即使受到攻击你也不回答，你会得到更大的荣耀。
Indeed, if he begins it, answer as you will and you will have fair excuse; but I have demanded of him that he shall not begin, and I think I have succeeded.
事实上，如果他开始这样说，你就随心所欲地回答，这样你就有了正当的借口。但我要求他不要开始，我想我已经成功了。
I love each of you according to your merits and I know that lie was educated in the house of P.
我根据你们每个人的优点来爱你们，我知道谎言是在 P 家里接受的教育。
Calvisius, my grandfather, and that I was educated by you; therefore I am full of anxiety that this most disagreeable business shall be managed as honourably as possible.
卡尔维修斯，我的祖父，我是受你教育的；因此，我非常担心这项最令人不愉快的事情应尽可能得到体面地处理。
I trust you may approve my advice, for my intention you will approve.
我相信您会批准我的建议，因为我的意图您也会批准。
At least I prefer to write unwisely rather than to be silent unkindly.'
至少我宁愿不明智地写作，也不愿不友善地保持沉默。”
[5] Ad M.
[5] 广告M.
Caes ii., 2.
凯斯二世，2。
Fronto replied, thanking the prince for his advice, and promising that he will confine himself to the facts of the case.
弗龙托回复道，感谢王子的建议，并承诺他将只陈述案件事实。
But he points out that the charges brought against Herodes were such, that they can hardly be made agreeable; amongst them being spoliation, violence, and murder.
但他指出，对希律的指控实在令人难以接受。其中包括掠夺、暴力和谋杀。
However, he is willing even to let some of these drop if it be the prince's pleasure.
然而，如果王子高兴的话，他甚至愿意让其中一些掉落。
To this Marcus returned the following answer:--[6] 'This one thing, my dearest Fronto, is enough to make me truly grateful to you, that so far from rejecting my counsel, you have even approved it.
对此，马库斯给出了如下答复：--[6]“我最亲爱的弗龙托，这一件事足以让我真正感激你，到目前为止，你非但没有拒绝我的建议，甚至还批准了它。
As to the question you raise in your kind letter, my opinion is this: all that concerns the case which you are supporting must be clearly brought forward; what concerns your own feelings, though you may have had just provocation, should be left unsaid.' The story does credit to both.
对于你在善意信中提出的问题，我的看法是：你所支持的案件所涉及的一切都必须明确提出；涉及到你自己感受的事情，尽管你可能只是受到了挑衅，但还是不要说出来。”这个故事对双方都有好处。
Fronto shows no loss of temper at the interference, nor shrinks from stating his case with frankness; and Marcus, with forbearance remarkable in a prince, does not command that his friend be left unmolested, but merely stipulates for a fair trial on the merits of the case.
弗龙托并没有因为这种干扰而发脾气，也没有回避坦白地陈述自己的情况。马库斯表现出王子般的隐忍，并没有命令他的朋友不受骚扰，而只是规定对案件的是非曲直进行公平审判。
[6] Ad.
[6] 广告。
M.
M。
Caes., iii.
凯斯，三。
5.
5.
Another example may be given from a letter of Fronto's[7] Here is something else quarrelsome and querulous.
另一个例子可以从弗龙托的一封信中得到[7] 这里还有一些令人争吵和抱怨的事情。
I have sometimes found fault with you in your absence somewhat seriously in the company of a few of my most intimate friends: at times, for example, when you mixt in society with a more solemn look than was fitting, or would read books in the theatre or in a banquet; nor did I absent myself from theatre or banquet when you did.[8] Then I used to call you a hard man, no good company, even disagreeable, sometimes, when anger got the better of me.
有时，当你缺席时，我会在一些最亲密的朋友的陪伴下，严肃地批评你：例如，有时，当你以一种不合时宜的严肃表情混入社交场合，或者在剧院或宴会上读书时；有时，当你以一种不合时宜的严肃表情混入社交场合时，或者在剧院或宴会上读书时；当你这样做时，我也没有缺席剧院或宴会。 [8]然后我常常说你是个冷酷的人，没有好伙伴，甚至有时当我愤怒时，你也很令人讨厌。
But did any one else in the same banquet speak against you, I could not endure to hear it with equanimity.
但同席宴会上，若有其他人出言反对你，我就无法平静地听了。
Thus it was easier for me to say something to your disadvantage myself, than to hear others do it; just as I could more easily bear to chastise my daughter Gratia, than to see her chastised by another.'
因此，我自己说一些对你不利的事情比听别人说更容易。正如我更容易忍受惩罚我的女儿格拉蒂亚，而不是看到她受到别人的惩罚。
[7] Ad.
[7] 广告。
M.
M。
Caes., iv.
凯斯，四。
12.
12.
[8] The text is obscure
[8] 文字晦涩难懂
The affection between them is clear from every page of the correspondence.
他们之间的感情从书信的每一页都清晰可见。
A few instances are now given, which were written at different periods
现举几个例子，写于不同时期
To MY MASTER.[9]
致我的主人。[9]
'This is how I have past the last few days.
“这就是我过去几天的经历。
My sister was suddenly seized with an internal pain, so violent that I was horrified at her looks; my mother in her trepidation on that account accidentally bruised her side on a corner of the wall; she and we were greatly troubled about that blow.
妹妹突然感到一阵心痛，剧烈的疼痛让我被她的表情惊呆了。我母亲为此感到惶恐不安，不小心在墙角擦伤了她的一侧。她和我们都为这次打击感到非常不安。
For myself; on going to rest I found a scorpion in my bed; but I did not lie down upon him, I killed him first.
为了我自己；去休息时，我发现床上有一只蝎子。但我并没有趴在他身上，我先杀了他。
If you are getting on better, that is a consolation.
如果你过得更好，那是一种安慰。
My mother is easier now, thanks be to God.
感谢上帝，我的母亲现在轻松多了。
Good-bye, best and sweetest master.
再见，最可爱、最可爱的主人。
My lady sends you greeting.'
夫人向您致意。
[9] Ad M.
[9] 广告 M.
Caes., v.
凯斯，诉。
8.
8.
[10]'What words can I find to fit my had luck, or how shall I upbraid as it deserves the hard constraint which is laid upon me?
[10]“我能找到什么词来形容我的运气，或者我该如何谴责它应该受到强加在我身上的严格限制？
It ties me fast here, troubled my heart is, and beset by such anxiety; nor does it allow me to make haste to my Fronto, my life and delight, to be near him at such a moment of ill-health in particular, to hold his hands, to chafe gently that identical foot, so far as may be done without discomfort, to attend him in the bath, to support his steps with my arm.'
它把我牢牢地绑在这里，我的心不安，被这样的焦虑所困扰；它也不允许我匆忙走向我的弗洛托，我的生活和快乐，特别是在健康欠佳的时刻靠近他，握住他的手，轻轻地摩擦那只相同的脚，尽可能不感到不适，陪他洗澡，用我的手臂支撑他的脚步。
[10] Ad M.
[10] 广告 M.
Caes., i.
凯斯岛
2.
2.
[11]'This morning I did not write to you, because I heard you were better, and because I was myself engaged in other business, and I cannot ever endure to write anything to you unless with mind at ease and untroubled and free.
[11]“今天早上我没有给你写信，因为我听说你好多了，而且因为我自己正忙着别的事，除非心情轻松、无忧无虑、自由自在，否则我无法忍受给你写任何东西。
So if we are all right, let me know: what I desire, you know, and how properly I desire it, I know.
所以，如果我们都没事，请让我知道：我想要什么，你知道，以及我想要它的正确程度，我知道。
Farewell, my master, always in every chance first in my mind, as you deserve to be.
永别了，我的主人，在每一次机会中，永远是我心中的第一位，正如你应得的那样。
My master, see I am not asleep, and I compel myself to sleep, that you may not be angry with me.
主人，看我没有睡着，我强迫自己睡觉，免得您生我的气。
You gather I am writing this late at night.'
你猜我是在深夜写的。
[11] iii.
[11] 三．
21.
21.
[12]'What spirit do you suppose is in me, when I remember how long it is since I have seen you, and why I have not seen you!
[12]当我想起我已经多久没有见到你了，以及为什么我没有见到你时，你认为我内心是什么样的？
and it may be I shall not see you for a few days yet, while you are strengthening yourself; as you must.
可能有几天，当你在强健自己的时候，我就见不到你了。正如你必须的那样。
So while you lie on the sick-bed, my spirit also will lie low anti, whenas,[13] by God's mercy you shall stand upright, my spirit too will stand firm, which is now burning with the strongest desire for you.
因此，当你躺在病床上时，我的精神也会低落，当[13]靠着上帝的仁慈，你将站起来时，我的精神也会坚定不移，现在对你燃烧着最强烈的渴望。
Farewell, soul of your prince, your pupil.'
别了，你王子的灵魂，你的学生。
[14]O my dear Fronto, most distinguished Consul!
[14]噢，我亲爱的弗龙托，最尊贵的领事！
I yield, you have conquered: all who have ever loved before, you have conquered out and out in love's contest.
我屈服了，你征服了：所有曾经爱过的人，你都在爱的竞赛中彻底征服了。
Receive the victor's wreath; and the herald shall proclaim your victory aloud before your own tribunal: "M.
接受胜利者的花圈；传令官将在你自己的法庭上大声宣布你的胜利：“M.
Cornelius Fronto, Consul, wins, and is crowned victor in the Open International Love-race."[15] But beaten though I may be, I shall neither slacken nor relax my own zeal.
领事科尼利厄斯·弗龙托 (Cornelius Fronto) 在国际爱情公开赛中获胜并加冕为胜利者。”[15] 尽管我可能会被击败，但我既不会放松也不会放松自己的热情。
Well, you shall love me more than any man loves any other man; but I, who possess a faculty of loving less strong, shall love you more than any one else loves you; more indeed than you love yourself.
好吧，你会爱我胜过任何人爱其他人；但我，虽然爱的能力不那么强，却会比任何人都更爱你。确实比你爱自己还要多。
Gratia and I will have to fight for it; I doubt I shall not get the better of her.
格蕾蒂娅和我必须为之奋斗；我怀疑我不会比她更好。
For, as Plautus says, her love is like rain, whose big drops not only penetrate the dress, but drench to the very marrow.'
因为，正如普劳图斯所说，她的爱就像雨，大滴不仅渗入裙子，而且浸透骨髓。
[12] Ad M.
[12] 广告 M.
Caes., iii.
凯斯，三。
19.
19.
[13] The writer sometimes uses archaisms such as _quom_, which I render 'whenas'.
[13] 作者有时会使用古语，例如_quom_，我将其译为“whenas”。
[14] Ad M.
[14] 广告 M.
Caes., ii.
凯斯，ii。
2.
2.
[15] The writer parodies the proclamation at the Greek games; the words also are Greek.
[15] 作者模仿了希腊运动会上的宣言；这些词也是希腊语。
Marcus Aurelius seems to have been about eighteen years of age when the correspondence begins, Fronto being some thirty years older.[16] The systematic education of the young prince seems to have been finisht, and Pronto now acts more as his adviser than his tutor.
当信件开始时，马库斯·奥勒留似乎大约十八岁，弗龙托大约三十岁。 [16]对年轻王子的系统教育似乎已经完成，普朗托现在更像是他的顾问而不是他的导师。
He recommends the prince to use simplicity in his public speeches, and to avoid affectation.[17] Marcus devotes his attention to the old authors who then had a great vogue at Rome: Ennius, Plautus, Nævius, and such orators as Cato and Gracchus.[18] Pronto urges on him the study of Cicero, whose letters, he says, are all worth reading.
他建议王子在公开演讲中尽量简洁，避免矫揉造作。 [17]马库斯将注意力集中在当时在罗马非常流行的老作家身上：恩尼乌斯、普劳图斯、奈维乌斯，以及加图和格拉古等演说家。 [18]普朗托敦促他研究西塞罗，他说西塞罗的信件都值得一读。
[16] From internal evidence: the letters are not arranged in order of time.
[16] 从内部证据看：信件并非按时间顺序排列。
See Naher's _Prolegomena_, p.
参见 Naher 的_Prolegomena_，第 14 页。
xx.
xx。
foll.
跟着。
[17] Ad M.
[17] 广告 M.
Caes., iii.
凯斯，三。
x.
x。
[18] Ad M.
[18] 广告 M.
Caes ii.
凯斯二世。
10,; iii.
10,;三.
18,; ii.
18、；二.
4.
4.
When he wishes to compliment Marcus he declares one or other of his letters has the true Tullian ring.
当他想要赞美马库斯时，他宣称他的一封或另一封信具有真正的图利安戒指。
Marcus gives his nights to reading when he ought to be sleeping.
马库斯在晚上该睡觉的时候就读书。
He exercises himself in verse composition and on rhetorical themes.
他练习诗歌创作和修辞主题。
'It is very nice of you,' he writes to Fronto,[19] 'to ask for my hexameters; I would have sent them at once if I had them by me.
“你真是太好了，”他写信给弗龙托，[19]“向我索要六音步诗；如果我有的话，我会立即寄出它们。
The fact is my secretary, Anicetus-you know who I mean-did not pack up any of my compositions for me to take away with me.
事实上，我的秘书阿尼塞图斯——你知道我的意思是谁——并没有打包我的任何作品让我带走。
He knows my weakness; he was afraid that if I got hold of them I might, as usual, make smoke of them.
他知道我的软弱；他担心，如果我拿到了它们，我可能会像往常一样，把它们变成烟。
However, there was no fear for the hexameters.
然而，对于六音步并没有什么恐惧。
I must confess the truth to my master: I love them.
我必须向我的主人坦白真相：我爱他们。
I study at night, since the day is taken up with the theatre.
我晚上学习，因为白天都忙于戏剧。
I am weary of an evening, and sleepy in the daylight, and so I don't do much.
我晚上很累，白天很困，所以我没做什么。
Yet I have made extracts from sixty books, five volumes of them, in these latter days.
然而，最近我已经从六十本书中摘录了五卷。
But when you read remember that the "sixty" includes plays of Novius, and farces, and some little speeches of Scipio; don't be too much startled at the number.
但是当你阅读时请记住，“六十”包括诺维乌斯的戏剧、闹剧和西庇阿的一些小演讲；不要对这个数字太吃惊。
You remember your Polemon; but I pray you do not remember Horace, who has died with Pollio as far as I am concerned.[20] Farewell, my dearest and most affectionate friend, most distinguished consul and my beloved master, whom I have not seen these two years.
你还记得你的Polemon；但我祈祷你不要记得贺拉斯，就我而言，他已经与波利奥一起去世了。 [20]别了，我最亲爱、最深情的朋友、最尊贵的领事和我敬爱的主人，我已经两年没有见到他了。
Those who say two months, count the days.
那些说两个月的人，数着日子。
Shall I ever see you again?'
我还能再见到你吗？
[19] Ad M.
[19] 广告 M.
Caes., ii.
凯斯，ii。
10.
10.
[20] He implies, as in i.
[20] 他暗示，如 i 中所示。
6, that he has ceased to study Horace.
6、他已经停止研究贺拉斯了。
Sometimes Fronto sends him a theme to work up, as thus: 'M.
有时弗龙托会给他发送一个主题来进行练习，例如：“M.
Lucilius tribune of the people violently throws into prison a free Roman citizen, against the opinion of his colleagues who demand his release.
人民论坛的卢西利乌斯不顾要求释放一名自由罗马公民的同事的意见，暴力地将他投入监狱。
For this act he is branded by the censor.
由于这一行为，他被审查员打上了烙印。
Analyse the case, and then take both sides in turn, attacking and defending.'[21] Or again: 'A Roman consul, doffing his state robe, dons the gauntlet and kills a lion amongst the young men at the Quinquatrus in full view of the people of Rome.
分析案件，然后轮流攻守双方。”[21]或者再说一遍：“一位罗马执政官脱下官袍，戴上手套，在罗马人民的众目睽睽之下，在五角大楼杀死了年轻人中的一头狮子。
Denunciation before the censors.'[22] The prince has a fair knowledge of Greek, and quotes from Homer, Plato, Euripides, but for some reason Fronto dissuaded him from this study.[23] His _Meditations_ are written in Greek.
在审查员面前的谴责。”[22]王子对希腊语有相当的了解，并引用了荷马、柏拉图、欧里庇得斯的著作，但出于某种原因，弗龙托劝阻他进行这项研究。[23]他的《沉思录》是用希腊语写的。
He continued his literary studies throughout his life, and after he became emperor we still find him asking his adviser for copies of Cicero's Letters, by which he hopes to improve his vocabulary.[24] Pronto helps him with a supply of similes, which, it seems, he did not think of readily.
他一生都在继续文学研究，在他成为皇帝后，我们仍然发现他向他的顾问索要西塞罗的书信，他希望通过这些书来提高自己的词汇量。 [24]普朗托帮他提供了一些明喻，但他似乎并没有轻易想到这些明喻。
It is to be feared that the fount of Marcus's eloquence was pumped up by artificial means.
令人担忧的是，马库斯的口才之源是通过人为手段激发的。
[21] Pollio was a grammarian, who taught Marcus.
[21] 波利奥是一位语法学家，他教过马库斯。
[22] Ad M.
[22] 广告 M.
Caes., v.
凯斯，诉。
27,; V.
27、；五、
22.
22.
[23] Ep.
[23] ep。
Gracae, 6.
格雷西，6.
[24] Ad Anton.
[24] 广告安东。
Imp., II.
进出口，II。
4.
4.
Some idea of his literary style may be gathered from the letter which follows:[25]
从下面的信中可以看出他的文学风格的一些想法：[25]
'I heard Polemo declaim the other day, to say something of things sublunary.
“那天我听到波莱莫滔滔不绝地说一些世俗的事情。
If you ask what I thought of him, listen.
如果你问我对他的看法，请听我说。
He seems to me an industrious farmer, endowed with the greatest skill, who has cultivated a large estate for corn and vines only, and indeed with a rich return of fine crops.
在我看来，他是一位勤劳的农民，拥有最高超的技能，他耕种了一大片土地，只种植玉米和葡萄树，而且确实获得了丰厚的优质作物回报。
But yet in that land of his there is no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing coppice, or thick grove, or shady plane tree; all is for use rather than for pleasure, such as one ought rather to commend, but cares not to love.
然而，在他的那片土地上，没有庞培的无花果或阿里西亚的蔬菜，没有塔伦丁的玫瑰，没有令人愉悦的矮林，没有茂密的树林，也没有阴凉的梧桐树；一切都是为了使用而不是为了快乐，就像人们应该赞扬而不关心爱一样。
[25] Ad M.
[25] 广告 M.
Caes, ii.
凯斯，ii。
5.
5.
A pretty bold idea, is it not, and rash judgment, to pass censure on a man of such reputation?
对一个享有如此声誉的人进行谴责，这不是一个非常大胆的想法和鲁莽的判断吗？
But whenas I remember that I am writing to you, I think I am less bold than you would have me.
但当我记得我正在给你写信时，我觉得我没有你想象的那么大胆。
'In that point I am wholly undecided.
“在这一点上我完全拿不定主意。
'There's an unpremeditated hendecasyllable for you.
'有一个无预谋的十六音节给你。
So before I begin to poetize, I'll take an easy with you.
所以在我开始写诗之前，我会和你一起放松一下。
Farewell, my heart's desire, your Verus's best beloved, most distinguisht consul, master most sweet.
别了，我的心愿，你的维鲁斯最亲爱的，最尊贵的执政官，最甜蜜的主人。
Farewell I ever pray, sweetest soul.
我永远祈祷再见，最可爱的灵魂。
What a letter do you think you have written me I could make bold to say, that never did she who bore me and nurst me, write anything SO delightful, so honey-sweet.
你以为你给我写了一封多么好的信啊，我可以大胆地说，那个让我厌烦、养育我的她从来没有写过如此令人愉快、如此甜蜜的东西。
And this does not come of your fine style and eloquence: otherwise not my mother only, but all who breathe.'
这并不是来自于你的优雅风格和雄辩：否则不仅仅是我的母亲，而是所有呼吸着的人。
To the pupil, never was anything on earth so fine as his master's eloquence; on this theme Marcus fairly bubbles over with enthusiasm.
对于学生来说，世上没有什么比他老师的口才更美妙的了。对于这个主题，马库斯相当热情。
[26]'Well, if the ancient Greeks ever wrote anything like this, let those who know decide it: for me, if I dare say so, I never read any invective of Cato's so fine as your encomtum.
[26]好吧，如果古希腊人曾经写过这样的东西，让那些知道的人来决定吧：对我来说，如果我敢这么说，我从来没有读过任何对卡托的谩骂，像你的 encomtum 一样好。
O if my Lord[27] could be sufficiently praised, sufficiently praised he would have been undoubtedly by you!
哦，如果我的主[27]能够得到充分的赞美，他无疑会受到你的赞美！
This kind of thing is not done nowadays.[28] It were easier to match Pheidias, easier to match Apelles, easier in a word to match Demosthenes himself, or Cato himself; than to match this finisht and perfect work.
这种事现在已经不做了。[28]与菲迪亚斯相匹配更容易，与阿佩勒斯相匹配更容易，总而言之，与德摩斯梯尼本人或加图本人相匹配更容易；比匹配这个完成和完美的作品。
Never have I read anything more refined, anything more after the ancient type, anything more delicious, anything more Latin.
我从来没有读过任何比这更精致的书，任何比古代类型更精彩的书，任何更美味的书，更拉丁文的书。
O happy you, to be endowed with eloquence so great!
你啊，多么幸福啊，拥有如此伟大的口才！
O happy I, to be tinder the charge of such a master!
哦，我很高兴能受到这样一位大师的照顾！
O arguments,[29] O arrangement, O elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace, O treatment, O everything!
哦论据，[29]哦安排，哦优雅，哦机智，哦美丽，哦言语，哦辉煌，哦微妙，哦优雅，哦对待，哦一切！
Mischief take me, if you ought not to have a rod put in your hand one day, a diadem on your brow, a tribunal raised for you; then the herald would summon us all-why do I say "us"?
如果有一天你不应该把一根棍子放在你的手里，把一顶王冠戴在你的额头上，不应该为你设立一个法庭，那就让我来恶作剧吧；那么先驱者就会召唤我们所有人——为什么我说“我们”？
Would summnon all, those scholars and orators: one by one you would beckon them forward with your rod and admonish them.
将那些学者和演说家全部召集起来，一一用杖招呼他们，并劝诫他们。
Hitherto I have had no fear of this admonition; many things help me to enter within your school.
到目前为止，我并不害怕这个警告。很多事情帮助我进入你们的学校。
I write this in the utmost haste; for whenas I am sending you so kindly a letter from my Lord, what needs a longer letter of mine?
我是在极其匆忙的情况下写下这篇文章的；既然我如此亲切地向您寄来一封我的主的信，我还需要写一封更长的信吗？
Farewell then, glory of Roman eloquence, boast of your friends, magnifico, most delightful man, most distinguished consul, master most sweet.
那么，永别了，罗马雄辩的荣耀，你的朋友们的夸耀，大人，最令人愉快的人，最尊贵的执政官，最可爱的主人。
[26] Ad M.
[26] 广告 M.
Caes., ii.
凯斯，ii。
3.
3.
[27] The Emperor Antoninus Pius is spoken of as _dominus meus_.
[27] 安东尼努斯·皮乌斯皇帝被称为_dominus meus_。
[28] This sentence is written in Greek.
[28] 这句话是用希腊语写的。
[29] Several of these words are Greek, and the meaning is not quite clear.
[29] 其中有几个词是希腊语，意思不太清楚。
'After this you will take care not to tell so many fibs of me, especially in the Senate.
“此后，你要注意不要对我撒那么多谎，尤其是在参议院。
A monstrous fine speech this is!
这真是一篇精彩的演讲！
O if I could kiss your head at every heading of it!
哦，如果我能在每一个标题上亲吻你的头就好了！
You have looked down on all with a vengeance.
你以一种报复的方式蔑视了所有人。
This oration once read, in vain shall we study, in vain shall we toil, in vain strain every nerve.
这篇演说一旦读完，我们的学习将是徒劳的，我们的辛苦是徒劳的，我们的每一根神经都是徒劳的。
Farewell always, most sweet master.'
永别了，最可爱的主人。
Sometimes Fronto descends from the heights of eloquence to offer practical advice; as when he suggests how Marcus should deal with his suite.
有时，弗龙托会从雄辩的高度下降，提供实用的建议；当他建议马库斯应该如何处理他的套房时。
It is more difficult, he admits, to keep courtiers in harmony than to tame lions with a lute; but if it is to be done, it must be by eradicating jealousy.
他承认，让朝臣和睦相处比用琵琶驯服狮子更困难。但如果要做到这一点，就必须消除嫉妒。
'Do not let your friends,' says Fronto,'[30] 'envy each other, or think that what you give to another is filched from them.
弗龙托说，“不要让你的朋友互相嫉妒，或者认为你给予他人的东西是从他们那里偷来的。”[30]
[30] Ad M Caes., iv.
[30] Ad M Caes.，iv。
1.
1.
Keep away envy from your suite, and you will find your friends kindly and harmonious.'
在您的套房中远离嫉妒，您会发现您的朋友友善而和谐。
Here and there we meet with allusions to his daily life, which we could wish to be more frequent.
我们时不时地会遇到对他日常生活的暗示，我们希望能更频繁地提及。
He goes to the theatre or the law-courts,[31] or takes part in court ceremony, but his heart is always with his books.
他去剧院或法庭，[31]或参加法庭仪式，但他的心始终与他的书有关。
The vintage season, with its religious rites, was always spent by Antoninus Pius in the country.
安东尼努斯·皮乌斯 (Antoninus Pius) 总是在乡下度过葡萄酒季节及其宗教仪式。
The following letters give sonic notion of a day's occupation at that time:(3)
以下字母给出了当时一天的工作的声音概念：(3)
[31] ii.
[31] 二．
14
14
[32] iv.
[32] 四．
5,6.
5,6。
'MY DEAREST MASTER,--I am well.
“我最亲爱的主人——我很好。
To-day I studied from the ninth hour of the night to the second hour of day, after taking food.
今天我从晚上九点到第二天饭后学习。
I then put on my slippers, and from time second to the third hour had a most enjoyable walk up and down before my chamber.
然后我穿上拖鞋，从第二个小时到第三个小时，在我的房间前来回走来走去，真是令人愉快。
Then booted and cloaked-for so we were commanded to appear-I went to wait upon my lord the emperor.
然后我穿上靴子，穿上斗篷——因为我们是被命令出现的——我去侍候我的皇帝陛下。
We went a-hunting, did doughty deeds, heard a rumour that boars had been caught, but there was nothing to see.
我们去打猎，做了一些勇敢的事，听到了野猪被抓到的谣言，但没有什么可看的。
However, we climbed a pretty steep hill, and in the afternoon returned home.
然而，我们爬了一座相当陡的山，下午就回家了。
I went straight to my books.
我直接去看我的书。
Off with the boots, down with the cloak; I spent a couple of hours in bed.
脱掉靴子，脱掉斗篷；我在床上躺了几个小时。
I read Cato's speech on the Property of Pulchra, and another in which he impeaches a tribune.
我读过卡托关于普尔克拉财产的演讲，以及他弹劾保民官的另一篇演讲。
Ho, ho!
嗬嗬！
I hear you cry to your man, Off with you as fast as you can, and bring me these speeches from the library of Apollo.
我听到你向你的男人呼喊，尽快离开，并从阿波罗图书馆把这些演讲稿带给我。
No use to send: I have those books with me too.
寄也没用：我也有那些书。
You must get round the Tiberian librarian; you will have to spend something on the matter; and when I return to town, I shall expect to go shares with him.
你必须避开泰伯利亚图书管理员；你将不得不在这件事上花费一些钱；当我回到城里时，我预计会与他分享。
Well, after reading these speeches I wrote a wretched trifle, destined for drowning or burning.
好吧，读完这些演讲后，我写了一篇可怜的小文章，注定要被淹死或被烧毁。
No, indeed my attempt at writing did not come off at all to-day; the composition of a hunter or a vintager, whose shouts are echoing through my chamber, hateful and wearisome as the law-courts.
不，事实上，我今天的写作尝试根本没有成功。猎人或葡萄酒爱好者的作风，他们的叫喊声在我的房间里回荡，像法庭一样充满仇恨和令人厌烦。
What have I said?
我说什么了？
Yes, it was rightly said, for my master is an orator.
是的，说得对，因为我的老师是一位演说家。
I think I have caught cold, whether from walking in slippers or from writing badly, I do not know.
我想我是感冒了，是因为穿拖鞋走路还是因为写得不好，我不知道。
I am always annoyed with phlegm, but to-day I seem to snivel more than usual.
我总是因痰而烦恼，但今天我似乎比平时更流鼻涕。
Well, I will pour oil on my head and go off to sleep.
好吧，我把油倒在头上，然后去睡觉。
I don't mean to put one drop in my lamp to-day, so weary am I from riding and sneezing.
今天我不想在灯里滴一滴水，因为骑车和打喷嚏我太累了。
Farewell, dearest and most beloved master, whom I miss, I may say, more than Rome itself.'
别了，最亲爱、最受爱戴的主人，我可以说，我对他的思念胜过对罗马本身的思念。
'MY BELOVED MASTER,-I am well.
“我亲爱的主人——我很好。”
I slept a little more than usual for my slight cold, which seems to be well again.
由于轻微感冒，我比平时多睡了一点，看来已经好了。
So I spent the time from the eleventh hour of the night to the third of the day partly in reading in Cato's Agriculture, partly in writing, not quite so badly as yesterday indeed.
因此，我从深夜十一点到凌晨三点的时间，部分阅读卡托的《农业》，部分写作，确实没有昨天那么糟糕。
Then, after waiting upon my father, I soothed my throat with honey-water, ejecting it without swallowing: I might say _gargle_, but I won't, though I think the word is found in Novius and elsewhere.
然后，等完父亲后，我用蜂蜜水舒缓喉咙，但没有吞咽就将其喷出：我可能会说“漱口”，但我不会，尽管我认为这个词在诺维乌斯和其他地方都有。
After attending to my throat I went to my father, and stood by his side as he sacrificed.
处理完喉咙后，我走到父亲身边，在他牺牲时站在他身边。
Then to luncheon.
然后去吃午饭。
What do you think I had to eat?
你认为我必须吃什么？
A bit of bread so big, while I watched others gobbling boiled beans, onions, and fish full of roe.
一块那么大的面包，而我却看着其他人狼吞虎咽地吃着煮豆子、洋葱和装满鱼子的鱼。
Then we set to work at gathering the grapes, with plenty of sweat and shouting, and, as the quotation runs, "A few high-hanging clusters did we leave survivors of the vintage." After the sixth hour we returned home.
然后我们开始收集葡萄，流着大量的汗水，大声喊叫，正如引文所说，“我们留下了一些高悬的葡萄串，是该年份的幸存者。”第六个小时后我们回到家。
I did a little work, and poor work at that.
我做了一点工作，而且做得很差。
Then I had a long gossip with my dear mother sitting on the bed.
然后我就和亲爱的妈妈坐在床上聊了很久。
My conversation was: What do you think my friend Fronto is doing just now?
我的谈话是：你认为我的朋友弗隆托刚才在做什么？
She said: And what do you think of my friend Gratia?'[33] My turn now: And what of our little Gratia,[34] the sparrowkin?
她说：“你觉得我的朋友格拉蒂亚怎么样？”[33] 现在轮到我了：那我们的小麻雀格雷蒂亚呢？[34]？
After this kind of talk, and an argument as to which of you loved the other most, the gong sounded, the signal that my father had gone to the bath.
经过这样的谈话，以及一场关于你们谁最爱对方的争论之后，锣声响起，这是我父亲去洗澡的信号。
We supped, after ablutions in the oil-cellar-I mean we supped after ablutions, not after ablutions in the oil-cellar; and listened with enjoyment to the rustics gibing.
我们在油窖里洗完澡后吃晚饭——我的意思是我们在洗完澡后吃晚饭，而不是在油窖里洗完澡后吃晚饭。并愉快地聆听乡村人的嘲笑。
After returning, before turning on my side to snore, I do my task and give an account of the day to my delightful master, whom if I could long for a little more, I should not mind growing a trifle thinner.
回来后，在侧身打鼾之前，我完成了自己的任务，并向我可爱的主人报告了这一天的情况，如果我能多渴望一点，我不介意变瘦一点。
Farewell, Fronto, wherever you are, honey-sweet, my darling, my delight.
别了，弗龙托，无论你在哪里，甜蜜的，我亲爱的，我的喜悦。
Why do I want you?
我为什么要你？
I can love you while far away.'
我可以在远方爱你。
[33] Fronto's wife.
[33] 弗龙托的妻子。
[34] Fronto's daughter
[34] 弗龙托的女儿
One anecdote puts Marcus before us in a new light:[35]
一件轶事让我们对马库斯有了新的认识：[35]
[35] Ad M.
[35] 广告 M.
Caes ii.
凯斯二世。
12.
12.
'When my father returned home from the vineyards, I mounted my horse as usual, and rode on ahead some little way.
当我父亲从葡萄园回到家时，我像往常一样骑上马，向前走了一小段路。
Well, there on the road was a herd of sheep, standing all crowded together as though the place were a desert, with four dogs and two shepherds, but nothing else.
嗯，路上有一群羊，挤在一起站着，仿佛这里是一片沙漠，只有四只狗和两个牧羊人，除此之外什么也没有。
Then one shepherd said to another shepherd, on seeing a number of horsemen: 'I say,' says he, 'look you at those horsemen; they do a deal of robbery.' When I heard this, I clap spurs to my horse, and ride straight for the sheep.
然后，一位牧羊人看到许多骑兵后对另一位牧羊人说：“我说，”他说，“看看那些骑兵；他们犯了很多抢劫罪。我一听，就策马策马，直奔羊群而去。
In consternation the sheep scatter; hither and thither they are fleeting and bleating.
羊群惊慌四散；它们到处飞逝，咩咩叫。
A shepherd throws his fork, and the fork falls on the horseman who came next to me.
一个牧羊人扔出了他的叉子，叉子落在了我旁边的骑手身上。
We make our escape.' We like Marcus none the worse for this spice of mischief.
我们成功逃脱了。我们更喜欢马库斯，因为他的这种恶作剧。
Another letter[36] describes a visit to a country town, and shows the antiquarian spirit of the writer:—
另一封信[36]描述了一次对乡村小镇的访问，并展示了作者的古物精神：——
'M.
'M。
CÆSAR to his MASTER M.
凯撒对他的大师 M.
FRONTO, greeting.
弗龙托，问候。
'After I entered the carriage, after I took leave of you, we made a journey comfortable enough, but we had a few drops of rain to wet us.
“我上了马车，告别了你，一路走来还算舒服，只是下了几滴雨，把我们淋湿了。”
But before coming to the country-house, we broke our journey at Anagnia, a mile or so from the highroad.
但在来到乡间别墅之前，我们在距离公路一英里左右的阿纳尼亚中断了旅程。
Then we inspected that ancient town, a miniature it is, but has in it many antiquities, temples, and religious ceremonies quite out of the way.
然后我们参观了那个古镇，它是一个缩影，但里面有很多古物、寺庙和宗教仪式，很偏僻。
There is not a corner without its shrine, or fane, or temple; besides, many books written on linen, which belongs to things sacred.
没有一个角落没有神殿、神殿或寺庙；此外，许多书籍都是用亚麻布写的，亚麻布属于神圣的东西。
Then on the gate as we came out was written twice, as follows: "Priest don the fell."[37] I asked one of the inhabitants what that word was.
然后，当我们出来时，大门上写了两遍，如下：“牧师，堕落。”[37]我问一位居民，这个词是什么。
He said it was the word in the Hernican dialect for the victim's skin, which the priest puts over his conical cap when he enters the city.
他说，这个词在赫尔尼坎方言中是指受害者的皮肤，牧师进入城市时将其戴在他的圆锥形帽子上。
I found out many other things which I desired to know, but the only thing I do not desire is that you should be absent from me; that is my chief anxiety.
我发现了许多其他我想知道的事情，但我唯一不希望的是你离开我；这是我主要的忧虑。
Now for yourself, when you left that place, did you go to Aurelia or to Campania?
现在你自己来说，当你离开那个地方时，你是去了奥里利亚还是坎帕尼亚？
Be sure to write to me, and say whether you have opened the vintage, or carried a host of books to the country-house; this also, whether you miss me; I am foolish to ask it, whenas you tell it me of yourself.
一定要写信给我，告诉我你是否已经打开过葡萄酒，或者是否带了一大堆书到乡间别墅；这也，你是否想念我；当你告诉我你自己的时候，我问这个问题真是愚蠢。
Now if you miss me and if you love me, send me your letters often, which is a comfort and consolation to me.
现在，如果你想我，如果你爱我，请经常给我写信，这对我来说是一种安慰和安慰。
Indeed I should prefer ten times to read your letters than all the vines of Gaurus or the Marsians; for these Signian vines have grapes too rank and fruit too sharp in the taste, but I prefer wine to must for drinking.
事实上，我宁愿读十遍你的信，也不愿读所有高鲁斯或火星人的藤蔓；因为这些西格尼安葡萄树的葡萄品质太高，水果的味道太浓烈，但我更喜欢葡萄酒而不是饮用葡萄汁。
Besides, those grapes are nicer to eat dried than fresh-ripe; I vow I would rather tread them under foot than put my teeth in them.
此外，这些葡萄干吃比新鲜成熟的更好吃。我发誓我宁愿把它们踩在脚下，也不愿用牙齿咬它们。
But I pray they may be gracious and forgiving, and grant me free pardon for these jests of mine.
但我祈祷他们能仁慈和宽容，并原谅我的这些笑话。
Farewell, best friend, dearest, most learned, sweetest master.
别了，最好的朋友、最亲爱的、最博学的、最可爱的老师。
When you see the must ferment in the vat, remember that just so in my heart the longing for you is gushing and flowing and bubbling.
当你看到桶里发酵的葡萄汁时，请记住，在我心里，对你的渴望也在涌动、流动、冒泡。
Good-bye.'
再见。'
[36] Ad Verum.
[36] 广告维鲁姆。
Imp ii.
进出口 ii。
1, s.
1，s。
fin.
鳍。
[37] Santentum
[37] 桑坦图姆
Making all allowances for conventional exaggerations, it is clear from the correspondence that there was deep love between Marcus and his preceptor.
考虑到传统的夸张，从信件中可以清楚地看出马库斯和他的导师之间有着深厚的爱情。
The letters cover several years in succession, but soon after the birth of Marcus's daughter, Faustina, there is a large gap.
这些信件连续涵盖了几年，但在马库斯的女儿福斯蒂娜出生后不久，就有了很大的空白。
It does not follow that the letters ceased entirely, because we know part of the collection is lost; but there was probably less intercourse between Marcus and Fronto after Marcus took to the study of philosophy under the guidance of Rusticus.
这并不意味着信件完全停止了，因为我们知道部分藏品丢失了；但自从马库斯在鲁斯蒂库斯的指导下开始研究哲学之后，马库斯和弗龙托之间的交往可能就减少了。
When Marcus succeeded to the throne in 161, the letters begin again, with slightly increased formality on Fronto's part, and they go on for some four years, when Fronto, who has been continually complaining of ill-health, appears to have died.
当马库斯于 161 年继承王位时，信件又开始了，但弗龙托方面稍微增加了一些正式性，这些信件持续了大约四年，而一直抱怨健康状况不佳的弗龙托似乎已经去世了。
One letter of the later period gives some interesting particulars of the emperor's public life, which are worth quoting.
后期的一封信提供了皇帝公共生活的一些有趣细节，值得引用。
Fronto speaks of Marcus's victories and eloquence in the usual strain of high praise, and then continues.[38]
弗龙托以通常的高度赞扬语气谈到了马库斯的胜利和雄辩，然后继续说道。 [38]
'The army when you took it in hand was sunk in luxury and revelry, and corrupted with long inactivity.
当你接手军队时，军队已经陷入奢侈和狂欢之中，并因长期不活动而腐败。
At Antiochia the soldiers had been Wont to applaud at the stage plays, knew more of the gardens at the nearest restaurant than of the battlefield.
在安提阿基亚，士兵们习惯于在舞台剧中鼓掌，对最近餐馆的花园比对战场更了解。
Horses were hairy from lack of grooming, horsemen smooth because their hairs had been pulled out by the roots[39] a rare thing it was to see a soldier with hair on arm or leg.
马因为缺乏梳理而毛茸茸的，骑手之所以光滑是因为他们的毛被连根拔掉[39]，看到士兵手臂或腿上有毛是一件罕见的事情。
Moreover, they were better drest than armed; so much so, that Laelianus Pontius, a strict man of the old discipline, broke the cuirasses of some of them with his finger-tips, and observed cushions on the horses' backs.
此外，他们的着装比武装要好。以至于莱利亚努斯·庞蒂乌斯（Laelianus Pontius），一位遵守旧纪律的严格人，用指尖打破了其中一些人的胸甲，并观察了马背上的垫子。
At his direction the tufts were cut through, and out of the horsemen's saddles came what appeared to be feathers pluckt from geese.
在他的指示下，这些毛簇被切开，从骑兵的马鞍上取出了一些看起来像是从鹅身上拔下来的羽毛。
Few of the men could vault on horseback, the rest clambered up with difficulty by aid of heel and knee and leg not many could throw a lance hurtling, most did it without force or power, as though they were things of wool-dicing was common in the camp, sleep lasted all night, or if they kept watch it was over the winecup.
很少有人能够在马背上跳跃，其余的人只能借助脚后跟、膝盖和腿艰难地爬上来。没有多少人能够快速投掷长矛，大多数人都没有力量或力量，就好像他们是营地里常见的剪羊毛的东西，睡眠持续整夜，或者如果他们保持警惕，它就在酒杯上方。
By what regulations to restrain such soldiers as these, and to turn them to honesty and industry, did you not learn from Hannibal's sternness, the discipline of Africanus, the acts of Metellus recorded in history.
汉尼拔的严厉、阿非利加努斯的纪律、历史上记载的梅特鲁斯的行为，你难道没有学习过汉尼拔的严厉、阿非利加努斯的纪律和梅特鲁斯的行为吗？
[38] Ad Verum.
[38] 广告维鲁姆。
imp., ii.
进出口，二。
I, s.fin.
我，s.fin。
[39] A common mark of the effeminate at Rome.
[39] 罗马女性化的常见标志。
After the preceptorial letters cease the others are concerned with domestic events, health and sickness, visits or introductions, birth or death.
训诫书结束后，其他人则关心家庭事件、健康和疾病、拜访或介绍、出生或死亡。
Thus the empperor writes to his old friend, who had shown some diffidence in seeking an interview:[40]
因此，皇帝写信给他的老朋友，他在寻求采访时表现出了一些胆怯：[40]
[40] Ad Verum.
[40] 广告维鲁姆。
Imp.
小鬼。
Aur.
奥尔。
Caes., i.
凯斯岛
3.
3.
'To MY MASTER.
'致我的主人。
'I have a serious grievance against you, my dear master, yet indeed my grief is more than my grievance, because after so long a time I neither embraced you nor spoke to you, though you visited the palace, and the moment after I had left the prince my brother.
“亲爱的主人，我对您怀有深深的怨恨，但事实上，我的悲伤比我的怨恨更重要，因为在很长一段时间之后，尽管您访问了宫殿，而且在我离开我的兄弟王子之后，我也没有拥抱您，也没有和您说话。
I reproached my brother severely for not recalling me; nor durst he deny the fault.' Fronto again writes on one occasion: 'I have seen your daughter.
我严厉地责备我的兄弟不记得我；他也不敢否认这个错误。弗龙托有一次再次写道：“我见过你的女儿。
It was like seeing you and Faustina in infancy, so much that is charming her face has taken from each of yours.' Or again, at a later date:[41] I have seen your chicks, most delightful sight that ever I saw in my life, so like you that nothing is more like than the likeness....
这就像在婴儿期看到你和福斯蒂娜一样，她的脸从你们身上夺走了如此多的迷人魅力。或者，在以后的日子里：[41]我见过你的小鸡，这是我一生中见过的最令人愉悦的景象，如此像你，没有什么比相似更相似了......
By the mercy of Heaven they have a healthy colour and strong lungs.
感谢上天的仁慈，他们拥有健康的肤色和强壮的肺部。
One held a piece of white bread, like a little prince, the other a common piece, like a true philosophers son.'
一个拿着一块白面包，就像一个小王子，另一个拿着一块普通面包，就像一个真正的哲学家之子。
[41] Ad Ant.
[41] 广告蚂蚁。
Imp i., 3.
进出口一号，3。
Marcus, we know, was devoted to his children.
我们知道，马库斯非常关心他的孩子们。
They were delicate in health, in spite of Fronto's assurance, and only one son survived the father.
尽管弗龙托保证，他们的健康状况都很虚弱，只有一个儿子活了下来。
We find echoes of this affection now and again in the letters.
我们时不时地在信件中找到这种感情的回声。
'We have summer heat here still,' writes Marcus, 'but since my little girls are pretty well, if I may say so, it is like the bracing climate of spring to us.'[42] When little Faustina came back from the valley of the shadow of death, her father at once writes to inform Fronto.[43] The sympathy he asks he also gives, and as old age brings more and more infirmity, Marcus becomes even more solicitous for his beloved teacher.
马库斯写道：“我们这里仍然有夏天的炎热，但因为我的小女儿们都很好，如果我可以这么说，这对我们来说就像春天的宜人气候。”[42]当小福斯蒂娜从死亡阴影的山谷回来时，她的父亲立即写信通知弗龙托。[43]他所请求的同情他也给予了，随着年老带来越来越多的虚弱，马库斯变得更加关心他敬爱的老师。
The poor old man suffered a heavy blow in the death of his grandson, on which Marcus writes:[44] 'I have just heard of your misfortune.
这位可怜的老人因孙子的去世而遭受沉重打击，马库斯写道：[44]“我刚刚听说了你的不幸。
Feeling grieved as I do when one of your joints gives you pain, what do you think I feel, dear master, when you have pain of mind?' The old man's reply, in spite of a certain self-consciousness, is full of pathos.
当你的一个关节给你带来痛苦时，你会像我一样感到悲伤，亲爱的主人，当你心灵痛苦时，你认为我会感到什么？老人的回答虽然有些难为情，但却充满了悲情。
He recounts with pride the events of a long and upright life, in which he has wronged no man, and lived in harmony with his friends and family.
他自豪地讲述了自己漫长而正直的一生，没有冤枉过任何人，与朋友和家人和睦相处。
His affectations fall away from him, as the cry of pain is forced from his heart:--
他的情感渐渐消失，痛苦的呼喊从他的心中逼出：——
[42] Ad M.
[42] 广告 M.
Caes., v.
凯斯，诉。
19
19
[43] iv.
[43] 四．
11
11
[44] De Nepote Amissa
[44] 德尼波特·阿米萨
[45]'Many such sorrows has fortune visited me with all my life long.
[45]'命运在我的一生中伴随着许多这样的悲伤。
To pass by my other afflictions, I have lost five children under the most pitiful conditions possible: for the five I lost one by one when each was my only child, suffering these blows of bereavement in such a manner that each child was born to one already bereaved.
抛开我的其他痛苦不说，我在最悲惨的情况下失去了五个孩子：这五个孩子都是我唯一的孩子，我一一失去了，承受着丧亲之痛的打击，每个孩子都是一个已经失去亲人的人所生。
Thus I ever lost my children without solace, and got them amidst fresh grief.....'
因此，我失去了我的孩子，却得不到安慰，让他们陷入新的悲伤……”
[45] De Nepote Amissa 2
[45] 德尼波特·阿米萨 2
The letter continues with reflections on the nature of death, 'more to be rejoiced at than bewailed, the younger one dies,' and an arraignment of Providence not without dignity, wrung from him as it were by this last culminating misfortune.
这封信继续反思了死亡的本质，“年轻的死了，更值得高兴而不是哀悼”，以及对上帝的审讯，这不无尊严，似乎是由这最后的最终不幸所带来的。
It concludes with a summing-up of his life in protest against the blow which has fallen on his grey head.
文章最后总结了他的一生，以抗议落在他白发苍苍的头上的打击。
'Through my long life I have committed nothing which might bring dishonour, or disgrace, or shame: no deed of avarice or treachery have I done in all my day's: nay, but much generosity, much kindness, much truth and faithfulness have I shown, often at the risk of my own life.
“在我漫长的一生中，我没有做过任何可能带来耻辱、耻辱或耻辱的事情：我一生中没有做过任何贪婪或背叛的行为：不仅如此，我表现出了极大的慷慨、善良、诚实和忠诚，而且常常冒着生命危险。
I have lived in amity with my good brother, whom I rejoice to see in possession of the highest office by your father's goodness, and by your friendship at peace and perfect rest.
我和我的好兄弟一直和睦相处，我很高兴看到他因你父亲的善良以及你在和平和完美休息中的友谊而担任最高职务。
The offices which I have myself obtained I never strove for by any underhand means.
我自己获得的职位从来不是通过任何不正当手段争取来的。
I have cultivated my mind rather than my body; the pursuit of learning I have preferred to increasing my wealth.
我修的是我的心而不是我的身体；比起增加财富，我更喜欢追求学习。
I preferred to be poor rather than bound by any' man's obligation, even to want rather than to beg.
我宁愿贫穷也不愿受任何人义务的束缚，甚至宁愿匮乏也不愿乞讨。
I have never been extravagant in spending money, I have earned it sometimes because I must.
我花钱从来不奢侈，有时我会挣钱，因为我必须这样做。
I have scrupulously spoken the truth, and have been glad to hear it spoken to me.
我小心翼翼地说出了真话，并且很高兴听到有人对我说真话。
I have thought it better to be neglected than to fawn, to be dumb than to feign, to be seldom a friend than to be often a flatterer.
我认为，被人忽视比阿谀奉承好，装傻比假装好，少做朋友比经常阿谀奉承好。
I have sought little, deserved not little.
我所求甚少，应得的却不少。
So far as I could, I have assisted each according to my means.
尽我所能，我已尽我所能帮助每个人。
I have given help readily to the deserving, fearlessly to the undeserving.
我乐意帮助那些值得帮助的人，无所畏惧地帮助那些不值得的人。
No one by proving to be ungrateful has made me more slow to bestow promptly all benefits I could give, nor have I ever been harsh to ingratitude.
没有人因为忘恩负义而让我更迟缓地迅速给予我所能给予的所有好处，我也从未对忘恩负义的人严厉对待。
(A fragmentary passage follows, in which he appears to speak of his desire for a peaceful end, and the desolation of his house.) I have suffered long and painful sickness, my beloved Marcus.
（接下来是一段断断续续的段落，其中他似乎谈到了他对和平结局的渴望，以及他的房子的荒凉。） 我亲爱的马库斯，我已经忍受了长期痛苦的疾病。
Then I was visited by pitiful misfortunes: my wife I have lost, my grandson I have lost in Germany:[46] woe is me!
然后我遭遇了悲惨的不幸：我失去了我的妻子，我在德国失去了我的孙子：[46]我有祸了！
I have lost my Decimanus.
我失去了我的德西马努斯。
If I were made of iron, at this tine I could write no more.'
如果我是铁做的，此时我就无法再写了。
[46] In the war against the Catti.
[46] 在与卡蒂人的战争中。
It is noteworthy that in his _Meditations_ Marcus Aurelius mentions Fronto only once.[47] All his literary studies, his oratory and criticism (such as it was) is forgotten; and, says he, 'Fronto taught me not to expect natural affection from the highly-born.' Fronto really said more than this: that 'affection' is not a Roman quality, nor has it a Latin name.[48] Roman or not Roman, Marcus found affection in Fronto; and if he outgrew his master's intellectual training, he never lost touch with the true heart of the man it is that which Fronto's name brings up to his remembrance, not dissertations on compound verbs or fatuous criticisms of style.
值得注意的是，马库斯·奥勒留在他的《沉思录》中只提到过一次弗龙托。 [47]他所有的文学研究、他的演讲和批评（就像以前那样）都被遗忘了；他说，“弗朗托教导我不要指望出身高贵的人会自然而然地产生感情。”弗龙托确实说了更多的话：“感情”不是罗马品质，也不是拉丁名字。 [48]不管是罗马人还是非罗马人，马库斯都在弗龙托身上找到了感情。即使他的成长超出了他老师的智力训练，他也永远不会失去与这个人的真实内心的联系，这是弗龙托的名字让他记住的，而不是关于复合动词的论文或对风格的愚蠢批评。
[47] Book I., 8.
[47] 第一卷，8。
[48] Ad Verum, ii.
[48] Ad Verum，ii。
7
7
NOTES
笔记
This being neither a critical edition of the text nor an emended edition of Casaubon's translation, it has not been thought necessary to add full notes.
这既不是文本的批评版本，也不是卡苏邦翻译的修订版本，因此认为没有必要添加完整的注释。
Casaubon's own notes have been omitted, because for the most part they are discursive, and not necessary to an understanding of what is written.
卡索邦自己的注释被省略了，因为它们大部分都是推论性的，对于理解所写内容来说并不是必需的。
In those which here follow, certain emendations of his are mentioned, which he proposes in his notes, and follows in the translation.
在接下来的内容中，提到了他的某些修改，这些修改是他在注释中提出的，并在翻译中遵循。
In addition, one or two corrections are made where he has mistaken the Greek, and the translation might be misleading.
此外，他对希腊语错误的地方进行了一两处更正，翻译可能会产生误导。
Those which do not come under these two heads will explain themselves.
那些不属于这两个类别的人将自行解释。
The text itself has been prepared by a comparison of the editions of 1634 and 1635.
文本本身是通过比较 1634 年和 1635 年的版本而编写的。
It should be borne in mind that Casaubon's is often rather a paraphrase than a close translation; and it did not seem worth while to notice every variation or amplification of the original.
应该记住，卡索邦的译文通常是释义，而不是精译。似乎不值得去注意原作的每一个变化或放大。
In the original editions all that Casaubon conceives as understood, but not expressed, is enclosed in square brackets.
在原始版本中，卡索邦所设想的所有内容（如已理解但未表达）都包含在方括号中。
These brackets are here omitted, as they interfere with the comfort of the reader; and so have some of the alternative renderings suggested by the translator.
这些括号在这里被省略，因为它们会影响读者的舒适度；译者建议的一些替代翻译也是如此。
In a few cases, Latin words in the text have been replaced by English.
在少数情况下，文本中的拉丁语单词已被英语替换。
Numbers in brackets refer to the Teubner text of Stich, but the divisions of the text are left unaltered.
括号中的数字指的是 Stich 的 Teubner 文本，但文本的划分保持不变。
For some of the references identified I am indebted to Mr. G.
对于所确定的一些参考文献，我要感谢 G 先生。
H.
H.
Rendall's _Marcus Aurelius_.
伦德尔的_马库斯·奥勒留_。
BOOK II "Both to frequent" (4).
第二册“两者都频繁”（4）。
Gr.
格。
τὸ μή, C.
τὸμή，C.
conjectures τὸ μὲ.
猜想 τὸ μὲ。
The text is probably right: "I did not frequent public lectures, and I was taught at home."
文字可能是对的：“我不经常公开演讲，我是在家里受教的。”
VI Idiots....
六、白痴……
philosophers (9).
哲学家 (9).
The reading is doubtful, but the meaning seems to be: "simple and unlearned men"
读来存疑，但意思似乎是：“愚昧无知的人”
XII "Claudius Maximus" (15).
第十二“克劳狄斯·马克西姆斯”（15）。
The reading of the Palatine MS. (now lost) was paraklhsiz Maximon, which C.
帕拉丁 MS 的阅读。 （现已遗失）是 paraklhsiz Maximon，C.
supposes to conceal the letters kl as an abbreviation of Claudius.
假设隐藏字母 kl 作为 Claudius 的缩写。
XIII "Patient hearing...
十三、“病人听...
He would not" (16).
他不会”（16）。
C.
C.
translates his conjectural reading epimonon ollan.
翻译了他的猜想读物 Epimonon ollan。
on proapsth Stich suggests a reading with much the same sense: .....epimonon all antoi "Strict and rigid dealing" (16).
在 proapsth 上，斯蒂奇提出了一种具有大致相同含义的解读：.....epimonon all antoi“严格而严格的交易”（16）。
C.
C.
translates tonvn (Pal.
翻译 tonvn (Pal.
MS.) as though from tonoz, in the sense of "strain." "rigour." The reading of other MSS.
MS.）就好像来自tonoz，在“应变”的意义上。 “严格。”其他MSS的阅读。
tonvn is preferable.
tonvn 是更好的选择。
XIII "Congiaries" (13).
第十三“Congiaries”（13）。
dianomais, "doles."
dianomais，“多尔斯”。
XIV "Cajeta" (17).
第十四“卡杰塔”（17）。
The passage is certainly corrupt.
这段文字肯定是腐败的。
C.
C.
spies a reference to Chryses praying by the sea-shore in the Illiad, and supposes M.
发现《伊利亚特》中提到了克里西斯在海边祈祷，并假设 M.
Aurelius to have done the like.
奥勒留也做了类似的事。
None of the emendations suggested is satisfactory.
所建议的修改均不令人满意。
At § XV.
第 XV 节。
Book II.
第二册。
is usually reckoned to begin.
通常被认为是开始。
BOOK II III.
第二册 III。
"Do, soul" (6).
“做吧，灵魂”（6）。
If the received reading be right, it must be sarcastic; but there are several variants which show how unsatisfactory it is.
如果接收到的读数是正确的，那么它一定是讽刺的；但有几个变体表明它是多么不令人满意。
C.
C.
translates "en gar o bioz ekasty so par eanty", which I do not understand.
翻译为“en gar o bioz ekasty so par eanty”，我不明白。
The sense required is: "Do not violence to thyself, for thou hast not long to use self-respect.
所需的意义是：“不要对自己施加暴力，因为你已经没有多久可以使用自尊了。
Life is not (v.
生活不是（v.
1.
1.
so long for each, and this life for thee is all but done."
每个人都如此渴望，而你的这一生几乎已经结束了。”
X.
X.
"honour and credit do proceed" (12).
“荣誉和信用确实继续”（12）。
The verb has dropt out of the text, but C.
该动词已从文本中删除，但 C.
has supplied one of the required meaning.
已提供所需的含义之一。
XI.
十一.
"Consider," etc. (52).
“考虑”等（52）。
This verb is not in the Greek, which means: "(And reason also shows) how man, etc."
这个动词在希腊语中没有，意思是：“（理性也表明）人等如何”。
BOOK IV XV.
第四卷 XV。
"Agathos" (18): This is probably not a proper name, but the text seems to be unsound.
“Agathos”（18）：这可能不是一个正确的名字，但文本似乎不合理。
The meaning may be "the good man ought"
意思可能是“好人应该”
XVI.
十六．
oikonomian (16) is a "practical benefit," a secondary end.
oikonomian (16) 是“实际利益”，次要目的。
XXXIX.
三十九。
"For herein lieth all...." (~3).
“一切皆在此……”（~3）。
C.
C.
translates his conjecture olan for ola.
将他的猜想 olan 翻译为 ola。
BOOK V XIV.
第五卷 XIV。
katorqwseiz (15): Acts of "rightness" or "straightness." XXIII.
katorqwseiz (15)：“正确”或“正直”的行为。第二十三．
"Roarer" (28): Gr.
“咆哮者”（28）：Gr。
"tragedian." Ed.
“悲剧演员。”埃德。
1 has whoremonger,' ed.
1 有妓女，”编辑。
2 corrects to "harlot," but omits to alter' the word at its second occurrence.
2 更正为“harlot”，但省略了在第二次出现时更改该词。
XXV.
二十五．
"Thou hast...
“你已经...
them" (33): A quotation from Homer, Odyssey, iv.
他们”（33）：引自荷马《奥德赛》，iv。
690.
690.
XXVII.
二十七．
"One of the poets" (33): Hesiod, Op.
“诗人之一”（33）：赫西奥德，作品。
et Dies, 197.
等死亡，197。
XXIX and XXX.
XXIX 和 XXX。
(36).
(36)。
The Greek appears to contain quotations from sources not known, and the translation is a paraphrase.
希腊语似乎包含来自未知来源的引文，翻译是释义。
(One or two alterations are here made on the authority of the second edition.) BOOK VI XIII.
（此处根据第二版的权威进行了一处或两处更改。） 第六册 XIII。
"Affected and qualified" (i4): exis, the power of cohesion shown in things inanimate; fusiz, power of growth seen in plants and the like.
“受影响和合格”（i4）：存在，无生命事物中表现出的凝聚力； fusiz，在植物等中看到的生长力。
XVII.
十七．
"Wonder at them" (18): i.e. mankind.
“对他们感到惊奇”（18）：即人类。
XXXVII.
三十七。
"Chrysippus" (42): C.
《克里西波斯》（42）：C.
refers to a passage of Plutarch De Communibus Notitiis (c.
参考普鲁塔克《De Communibus Notitiis》的一段话（c.
xiv.), where Chrysippus is represented as saying that a coarse phrase may be vile in itself, yet have due place in a comedy as contributing to a certain effect.
xiv.），其中克里西普斯表示，粗俗的短语本身可能是卑鄙的，但在喜剧中具有应有的地位，因为它有助于产生某种效果。
XL.
XL。
"Man or men..." There is no hiatus in the Greek, which means: "Whatever (is beneficial) for a man is so for other men also."
“一个人或几个人……”希腊语中没有间断，这意味着：“任何对一个人有利的事情对其他人也同样如此。”
XLII.
四十二．
There is no hiatus in the Greek.
希腊语中没有间断。
BOOK VII IX.
第七卷 第九卷。
C.
C.
translates his conjecture mh for h.
将他的猜想 mh 翻译为 h。
The Greek means "straight, or rectified," with a play on the literal and metaphorical meaning of ortoz.
希腊语的意思是“笔直的或纠正的”，这与 ortoz 的字面意义和隐喻意义有关。
XIV.
十四。
endaimonia.
恩代莫尼亚。
contains the word daimwn in composition.
作文中包含单词 daimwn。
XXII.
第二十二．
The text is corrupt, but the words "or if it be but few" should be "that is little enough."
文本已损坏，但“或者如果只有很少”这句话应该是“那还不够”。
XXIII.
第二十三．
"Plato": Republic, vi.
《柏拉图》：《理想国》，六。
p.
p。
486 A.
486 A.
XXV.
二十五．
"It will," etc. Euripides, Belerophon, frag.
“它会的”，等等。欧里庇得斯，伯勒罗丰，弗拉格。
287 (Nauck).
287（诺克）。
"Lives," etc. Euripides, Hypsipyle, frag.
《生命》等。Euripides、Hypsipyle、frag。
757 (Nauck).
757（诺克）。
"As long," etc. Aristophanes, Acharne, 66 i.
“只要”等。Aristophanes，Acharne，66 i。
"Plato" Apology, p.
《柏拉图》的《申辩》，第 17 页。
28 B.
28 B.
"For thus" Apology, p.
“因此”道歉，p。
28 F.
28 楼
XXVI.
二十六．
"But, O noble sir," etc. Plato, Gorgias, 512 D.
“但是，高贵的先生，”等等。柏拉图，高尔吉亚，512 D.
XXVII.
二十七．
"And as for those parts," etc. A quotation from Euripides, Chryssipus, frag.
“至于那些部分，”等等。引自Euripides，Chryssipus，frag。
839 (Nauck).
839（诺克）。
"With meats," etc. From Euripides, Supplices, 1110.
“与肉类”等。来自 Euripides, Supplices, 1110。
XXXIII.
三十三．
"They both," i.e. life and wrestling.
“他们两者”，即生活和摔跤。
"Says he" (63): Plato, quoted by Epictetus, Arr.
“他说”（63）：柏拉图，爱比克泰德引用，编曲。
i.
岛
28, 2 and 22.
28、2 和 22。
XXXVII.
三十七。
"How know we," etc. The Greek means: "how know we whether Telauges were not nobler in character than Sophocles?" The allusion is unknown.
“我们怎么知道”等等。希腊语的意思是：“我们怎么知道特劳日的品格是否比索福克勒斯高尚？”典故不明。
XXVII.
二十七．
"Frost" The word is written by Casaubon as a proper name, "Pagus.'
“Frost” 这个词是卡苏朋 (Casaubon) 写的，作为专有名称“Pagus”。
"The hardihood of Socrates was famous"; see Plato, Siymposium, p.
“苏格拉底的坚强是出了名的”；参见柏拉图，《Siymposium》，第 14 页。
220.
220.
BOOK X XXII.
书二十二。
The Greek means, "paltry breath bearing up corpses, so that the tale of Dead Man's Land is clearer."
希腊语的意思是“微不足道的呼吸支撑着尸体，让亡灵之地的故事更加清晰”。
XXII.
第二十二．
"The poet" (21): Euripides, frag.
《诗人》（21）：欧里庇得斯，弗拉格。
898 (Nauck); compare Aeschylus, Danaides, frag.
898（诺克）；比较埃斯库罗斯、达奈德斯、弗拉格。
44.
44.
XXIV.
第二十四。
"Plato" (23): Theaetetus, p.
“柏拉图”（23）：泰阿泰德，第 14 页。
174 D.
174 D.
XXXIV.
三十四。
"The poet" (34): Homer, Iliad, vi.
《诗人》（34）：荷马，伊利亚特，六。
147.
147.
XXXIV.
三十四。
"Wood": A translation of ulh, "matter."
“木”：呃，“物质”的翻译。
XXXVIII.
三十八。
"Rhetoric" (38): Rather "the gift of speech"; or perhaps the "decree" of the reasoning faculty.
《修辞学》（38）：毋宁说是“言语的恩赐”；或者也许是推理能力的“法令”。
BOOK XI V.
第十一卷 V.
"Cithaeron" (6): Oedipus utters this cry after discovering that he has fulfilled his awful doom, he was exposed on Cithaeron as an infant to die, and the cry implies that he wishes he had died there.
“Cithaeron”（6）：俄狄浦斯在发现自己已经完成了可怕的厄运后发出了这声哭声，他在婴儿时期就被暴露在Cithaeron上等待死亡，这声哭声暗示着他希望自己死在那里。
Sophocles, Oedipus Tyrannus, 1391.
索福克勒斯，俄狄浦斯王，1391。
V.
五、
"New Comedy...," etc. C.
“新喜剧...”等 C.
has here strayed from the Greek rather widely.
这里与希腊语的偏离相当大。
Translate: "and understand to what end the New Comedy was adopted, which by small degrees degenerated into a mere show of skill in mimicry." C.
翻译：“并了解新喜剧被采用的目的是什么，它在某种程度上退化为仅仅是模仿技巧的展示。” C.
writes Comedia Vetus, Media, Nova.
Comedia Vetus、Media、Nova 写道。
XII.
十二．
"Phocion" (13): When about to be put to death he charged his son to bear no malice against the Athenians.
《福基翁》（13）：在即将被处死时，他嘱咐儿子不要对雅典人怀有恶意。
XXVIII.
二十八．
"My heart," etc. (31): From Homer, Odyssey ix.
《我的心》等（31）：出自荷马《奥德赛》九。
413.
413.
"They will" From Hesiod, Opera et Dies, 184.
“他们会”出自赫西奥德，《歌剧与死亡》，184。
"Epictetus" Arr.
《爱比克泰德》编曲
i.
岛
II, 37.
二、37。
XXX.
XXX。
"Cut down grapes" (35): Correct "ears of corn." "Epictetus"(36): Arr.
《砍葡萄》（35）：正“玉米穗”。 《爱比克泰德》（36）：编曲。
3, 22, 105.
3、22、105。
GLOSSARY
词汇表
This Glossary includes all proper names (excepting a few which are insignificant or unknown) and all obsolete or obscure words.
本词汇表包括所有专有名称（少数无关紧要或未知的名称除外）以及所有过时或晦涩的单词。
ADRIANUS, or Hadrian (76-138 A.
阿德里亚努斯 (ADRIANUS)，或哈德良 (Hadrian)（公元 76-138 年）
D.), 14th Roman Emperor.
D.），第十四任罗马皇帝。
Agrippa, M.
阿格里帕，M.
Vipsanius (63-12 B.C.), a distinguished soldier under Augustus.
维普萨尼乌斯（Vipsanius，公元前 63-12 年），奥古斯都麾下的一位杰出士兵。
Alexander the Great, King of Macedonia, and Conqueror of the East, 356-323 B.C.
亚历山大大帝，马其顿国王和东方征服者，公元前 356-323 年
Antisthenes of Athens, founder of the sect of Cynic philosophers, and an opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, 138-161 AD.
雅典的安提斯泰尼，犬儒派哲学家的创始人，也是柏拉图的反对者，公元前 5 世纪安东尼努斯·皮乌斯，罗马第 15 任皇帝，公元 138-161 年。
one of the best princes that ever mounted a throne.
有史以来最优秀的王子之一。
Apathia: the Stoic ideal was calmness in all circumstance an insensibility to pain, and absence of all exaltation at, pleasure or good fortune.
冷漠：斯多葛派的理想是在任何情况下都保持冷静，对痛苦不敏感，并且不因快乐或好运而兴奋。
Apelles, a famous painter of antiquity.
阿佩莱斯，古代著名画家。
Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' a great grammarian.
亚历山大的阿波罗尼乌斯（Apollonius of Alexandria），人称迪斯科卢斯（Dyscolus），意为“脾气暴躁”，是一位伟大的语法学家。
Aposteme, tumour, excrescence.
Aposteme，肿瘤，赘生物。
Archimedes of Syracuse 287-212 B.C., the most famous mathematician of antiquity.
阿基米德，公元前 287-212 年，锡拉库扎人，古代最著名的数学家。
Athos, a mountain promontory at the N.
阿索斯 (Athos)，北纬的一座山海角。
of the Aegean Sea.
爱琴海的。
Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.).
奥古斯都，第一位罗马皇帝（公元前 31 年至公元 14 年在位）。
Avoid, void.
回避，无效。
there Were several persons of this name, and the one meant is perhaps the musician.
有几个人叫这个名字，这个名字可能就是那位音乐家。
Brutus (1) the liberator of the Roman people from their kings, and (2) the murderer of Cæsar.
布鲁图斯 (1) 将罗马人民从国王手中解放出来，(2) 杀害凯撒的凶手。
Both names were household words.
这两个名字都是家喻户晓的词。
Cæsar, Caius, Julius, the Dictator and Conqueror.
凯撒、凯乌斯、尤利乌斯，独裁者和征服者。
Caieta, a town in Latium.
Caieta，拉丁姆的一个小镇。
Camillus, a famous dictator in the early days of the Roman Republic.
卡米卢斯，罗马共和国初期著名的独裁者。
Carnuntum, a town on the Danube in Upper Pannonia.
卡农图姆 (Carnuntum)，潘诺尼亚 (Upper Pannonia) 多瑙河畔的一个小镇。
Cato, called of Utica, a Stoic who died by his own hand after the battle of Thapsus, 46 B.C.
卡托（Cato），来自尤蒂卡（Utica），是一位斯多葛派人士，于公元前 46 年塔普苏斯战役后亲手身亡。
His name was proverbial for virtue and courage.
他的名字因美德和勇气而闻名。
Cautelous, cautious.
谨慎，谨慎。
Cecrops, first legendary King of Athens.
刻克洛普斯（Cecrops），雅典第一位传奇国王。
Charax, perhaps the priestly historian of that name, whose date is unknown, except that it must be later than Nero.
查拉克斯，也许是同名的祭司历史学家，其年代不详，但肯定晚于尼禄。
Chirurgeon, surgeon.
外科医生，外科医生。
Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of Stoicism as a systematic philosophy.
克律西波斯（Chrysippus），公元前280-207年，斯多葛派哲学家，系统哲学斯多葛主义的创始人。
Circus, the Circus Maximus at Rome, where games were held.
马戏团，罗马的马克西姆斯马戏团，比赛的举办地。
There were four companies who contracted to provide horses, drivers, etc. These were called Factiones, and each had its distinguishing colour: russata (red), albata (white), veneta (blue), prasina (green).
有四家公司签订合同提供马匹、司机等。这些公司被称为“派系”，每个公司都有其独特的颜色：russata（红色）、albata（白色）、veneta（蓝色）、prasina（绿色）。
There was high rivalry between them, and riots and bloodshed not infrequently.
他们之间竞争激烈，骚乱和流血事件也时有发生。
Cithaeron, a mountain range N.
Cithaeron，一座山脉 N.
of Attica.
阿提卡。
Comedy, ancient; a term applied to the Attic comedy of Aristophanes and his time, which criticised persons and politics, like a modern comic journal, such as Punck.
喜剧，古老；这个术语适用于阿里斯托芬和他那个时代的阁楼喜剧，它批评人和政治，就像现代漫画杂志，如《庞克》。
See New Comedy.
参见新喜剧。
Compendious, short.
简明、简短。
Conceit, opinion.
自负、意见。
Contentation, contentment.
知足，知足。
Crates, a Cynic philosopher of the 4th century B.C.
克拉特斯（Crates），公元前 4 世纪的愤世嫉俗哲学家。
Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C.
克罗索斯，吕底亚国王，以财富闻名；他在位时间为公元前 560-546 年。
Cynics, a school of philosophers, founded by Antisthenes.
犬儒学派，由安提斯泰尼创立的一个哲学家学派。
Their texts were a kind of caricature of Socraticism.
他们的文本是对苏格拉底主义的一种讽刺。
Nothing was good but virtue, nothing bad but vice.
除了美德之外没有什么是好的，除了恶习之外没有什么是坏的。
The Cynics repudiated all civil and social claims, and attempted to return to what they called a state of nature.
犬儒主义者否认所有公民和社会主张，并试图回归他们所谓的自然状态。
Many of them were very disgusting in their manners.
他们中的许多人的举止非常令人厌恶。
DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and poet.
法勒鲁姆的狄米特律斯 (DEMETRIUS of Phalerum)，雅典演说家、政治家、哲学家和诗人。
Born 345 B.C.
出生于公元前 345 年
Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing philosopher,' whose constant thought was 'What fools these mortals be.' He invented the Atomic Theory.
阿布德拉的德谟克利特（公元前 460-361 年），被称为“爱笑的哲学家”，他不断思考的就是“这些凡人到底是多么愚蠢”。他发明了原子理论。
Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse.
锡拉库扎的迪奥，柏拉图的弟子，后来成为锡拉库扎的僭主。
Murdered 353 B.C.
公元前 353 年被谋杀
Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and hardihood.
第欧根尼，愤世嫉俗者，出生于公元前 412 年左右，以粗鲁和坚强而闻名。
Diognetus, a painter.
狄奥涅特斯，画家。
Dispense with, put up with.
放弃，忍受。
Dogmata, pithy sayings, or philosophical rules of life.
教条、精辟的格言或生活的哲学规则。
EMPEDOCLES of Agrigentum, fl.
佛罗里达州阿格里根图姆的恩佩多克勒
5th century B.C., a philosopher, who first laid down that there were "four elements." He believed in the transmigration of souls, and the indestructibility of matter.
公元前5世纪，一位哲学家首先提出了“四种元素”。他相信灵魂的轮回和物质的坚不可摧。
Epictetus, a famous Stoic philosopher.
爱比克泰德，著名斯多葛派哲学家。
He was of Phrygia, at first a slave, then freedman, lame, poor, and contented.
他来自弗里吉亚，起初是奴隶，后来成为自由人，瘸腿、贫穷、满足。
The work called Encheiridion was compiled by a pupil from his discourses.
这部名为《Encheiridion》的作品是由一名学生根据他的演讲编撰而成。
Epicureans, a sect of philosophers founded by Epicurus, who "combined the physics of Democritus," i.e. the atomic theory, "with the ethics of Aristippus."
伊壁鸠鲁派是由伊壁鸠鲁创立的一个哲学家派别，他“将德谟克利特的物理学”，即原子理论，“与阿里斯提普斯的伦理学相结合”。
They proposed to live for happiness, but the word did not bear that coarse and vulgar sense originally which it soon took.
他们提出要为幸福而活，但这个词并不像它最初那样具有粗鄙和庸俗的含义。
Epicurus of Samos, 342-270 B.C.
萨摩斯岛的伊壁鸠鲁，公元前 342-270 年
Lived at Athens in his "gardens," an urbane and kindly, if somewhat useless, life.
在雅典他的“花园”里过着文雅而友善的生活，虽然有些无用。
His character was simple and temperate, and had none of the vice or indulgence which was afterwards associated with the name of Epicurean.
他的性格单纯而温和，没有任何后来与伊壁鸠鲁之名联系在一起的恶习或放纵。
Eudoxus of Cnidus, a famous astronomer and physician of the 4th century B.
尼多斯 (Cnidus) 的欧多克斯 (Eudoxus)，公元 4 世纪著名的天文学家和医生。
C.
C.
FATAL, fated.
致命的，命中注定的。
Fortuit, chance (adj.).
偶然，机会（形容词）。
Fronto, M.
弗龙托，M.
Cornelius, a rhetorician and pleader, made consul in 143 A.D.
哥尼流 (Cornelius) 是一位修辞学家和辩护者，于公元 143 年担任执政官。
A number of his letters to M, Aur.
他写给 M, Aur 的一些信。
and others are extant.
还有其他一些现存的。
GRANUA, a tributary of the Danube.
格拉努阿河（GRANUA），多瑙河的一条支流。
HELICE, ancient capital city of Achaia, swallowed up by an earthquake, 373 B.C.
赫利斯 (HELICE)，亚该亚古都，公元前 373 年被地震吞没。
Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover of liberty.
赫尔维迪乌斯·普里斯库斯 (Helvidius Priscus)，色拉西亚·帕埃图斯 (Thrasea Paetus) 的女婿，一位高贵的人，热爱自由。
He was banished by Nero, and put to death by Vespasian.
他被尼禄放逐，又被维斯帕芗处死。
Heraclitus of Ephesus, who lived in the 6th century B.C.
以弗所的赫拉克利特，生活在公元前六世纪。
He wrote on philosophy and natural science.
他撰写有关哲学和自然科学的文章。
Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD.
赫库兰尼姆古城位于维苏威火山附近，因公元 79 年的火山喷发而被埋葬。
Hercules, p.
赫拉克勒斯，p。
167, should be Apollo.
167、应该是阿波罗。
See Muses.
参见缪斯。
Hiatus, gap.
间断，间隙。
Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true father of astronomy."
比提尼亚的喜帕恰斯，公元前 2 世纪的天文学家，“真正的天文学之父”。
Hippocrates of Cos, about 460-357 B.C.
科斯的希波克拉底，约公元前 460-357 年
One of the most famous physicians of antiquity.
古代最著名的医生之一。
IDIOT, means merely the non-proficient in anything, the "layman," he who was not technically trained in any art, craft, or calling.
白痴，仅指不精通任何事物的人，即“门外汉”，即未受过任何艺术、工艺或职业方面技术训练的人。
LEONNATUS, a distinguished general under Alexander the Great.
莱昂纳图斯（LEONNATUS），亚历山大大帝麾下的一位杰出将军。
Lucilla, daughter of M.
卢西拉，M.的女儿
Aurelius, and wife of Verus, whom she survived.
奥勒留（Aurelius），维鲁斯（Verus）的妻子，她幸存。
MÆCENAS, a trusted adviser of Augustus, and a munificent patron of wits and literary men.
梅塞纳斯是奥古斯都值得信赖的顾问，也是智者和文学家的慷慨赞助人。
Maximus, Claudius, a Stoic philosopher.
马克西姆斯，克劳狄斯，斯多葛派哲学家。
Menippus, a Cynic philosopher.
梅尼普斯，愤世嫉俗的哲学家。
Meteores, ta metewrologika, "high philosophy," used specially of astronomy and natural philosophy, which were bound up with other speculations.
Meteores，ta metewrologika，“高等哲学”，专门用于天文学和自然哲学，它们与其他推测联系在一起。
Middle Comedy, something midway between the Old and New Comedy.
中度喜剧，介于旧喜剧和新喜剧之间。
See Comedy, Ancient, and New Comedy.
请参阅喜剧、古代喜剧和新喜剧。
Middle things, Book 7, XXV.
《中间事物》，第 7 册，XXV。
The Stoics divided all things into virtue, vice, and indifferent things; but as "indifferent" they regarded most of those things which the world regards as good or bad, such as wealth or poverty.
斯多葛学派将一切事物分为美德、罪恶和冷漠的事物。但他们对大多数世人视为好或坏的事物，如财富或贫穷，都视作“漠不关心”。
Of these, some were "to be desired," some "to be rejected."
其中，有些是“需要的”，有些是“需要拒绝的”。
Muses, the nine deities who presided over various kinds of poesy, music, etc. Their leader was Apollo, one of whose titles is Musegetes, the Leader of the Muses.
缪斯，掌管各种诗歌、音乐等的九位神祇。他们的领袖是阿波罗，其头衔之一是缪斯盖特斯（Musegetes），即缪斯女神的领袖。
NERVES, strings.
神经，弦。
New Comedy, the Attic Comedy of Menander and his school, which criticised not persons but manners, like a modern comic opera.
新喜剧，米南德和他的学派的阁楼喜剧，它批评的不是人而是礼仪，就像现代喜剧一样。
See Comedy, Ancient.
参见喜剧，古代。
PALESTRA, wrestling school.
PALESTRA，摔跤学校。
Pancratiast, competitor in the pancratium, a combined contest which comprised boxing and wrestling.
Pancratiast，pancratium 的参赛者，一项包含拳击和摔跤的综合比赛。
Parmularii, gladiators armed with a small round shield (parma).
Parmularii，手持小圆盾（帕尔马）的角斗士。
Pheidias, the most famous sculptor of antiquity.
菲迪亚斯，古代最著名的雕塑家。
Philippus, founder of the Macedonian supremacy, and father of Alexander the Great.
菲利普斯（Philippus），马其顿霸权的创始人，亚历山大大帝的父亲。
Phocion, an Athenian general and statesman, a noble and high-minded man, 4th century B.C.
福基翁（Phocion），雅典将军和政治家，一位高贵而高尚的人，公元前 4 世纪
He was called by Demosthenes, "the pruner of my periods."
德摩斯梯尼称他为“我的时期的修剪者”。
He was put to death by the State in 317, on a false suspicion, and left a message for his son "to bear no grudge against the Athenians."
公元317年，他因虚假嫌疑被国家处死，并给儿子留下了“不要对雅典人怀有怨恨”的口信。
Pine, torment.
松树, 折磨.
Plato of Athens, 429-347 B.C.
雅典的柏拉图，公元前 429-347 年
He used the dialectic method invented by his master Socrates.
他运用了他的老师苏格拉底发明的辩证法。
He was, perhaps, as much poet as philosopher.
或许，他既是哲学家，又是诗人。
He is generally identified with the Theory of Ideas, that things are what they are by participation with our eternal Idea.
他通常认同理念理论，即事物之所以成为其所是，是因为与我们永恒的理念参与在一起。
His "Commonwealth" was a kind of Utopia.
他的“联邦”是一种乌托邦。
Platonics, followers of Plato.
柏拉图学派，柏拉图的追随者。
Pompeii, near Mount Vesuvius, buried in the eruption of 79 A.
庞贝古城，靠近维苏威火山，被公元 79 年的火山喷发所埋葬。
D.
D .
Pompeius, C.
庞培，C.
Pompeius Magnus, a very successful general at the end of the Roman Republic (106-48 B.C.).
庞培·马格努斯 (Pompeius Magnus)，罗马共和国末期（公元前 106-48 年）一位非常成功的将军。
Prestidigitator, juggler.
魔术师、魔术师。
Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th century B.C.
萨摩斯岛的毕达哥拉斯，公元前 6 世纪的哲学家、科学家和道德家。
QUADI, a tribe of S.
QUADI，S 部落。
Germany.
德国。
M.
M。
Aurelius carried on war against them, and part of this book was written in the field.
奥勒留对他们进行了战争，本书的一部分是在战场上写成的。
RICTUS, gape, jaws.
狂笑，张开嘴，下巴。
Rusticus, Q.
鲁斯蒂克斯，Q.
Junius, or Stoic philosopher, twice made consul by M.
朱尼厄斯（Junius），或斯多葛派哲学家，两次被 M. 任命为执政官。
Aurelius.
奥勒留.
SACRARY, shrine.
圣殿，神殿。
Salaminius, Book 7, XXXVII.
萨拉米尼乌斯，第 7 册，XXXVII。
Leon of Sala-mis.
萨拉米斯的莱昂。
Socrates was ordered by the Thirty Tyrants to fetch him before them, and Socrates, at his own peril, refused.
三十暴君命令苏格拉底在他们面前把他带回来，但苏格拉底拒绝了，后果自负。
Sarmatae, a tribe dwelling in Poland.
Sarmatae，居住在波兰的一个部落。
Sceletum, skeleton.
Sceletum，骨骼。
Sceptics, a school of philosophy founded by Pyrrho (4th century B.C.).
怀疑论者，由皮浪（公元前 4 世纪）创立的哲学流派。
He advocated "suspension of judgment," and taught the relativity of knowledge and impossibility of proof.
他主张“暂停判断”，并教导知识的相对性和证明的不可能性。
The school is not unlike the Agnostic school.
这所学校与不可知论学校没有什么不同。
Scipio, the name of two great soldiers, P.
西庇阿（Scipio），两位伟大战士的名字，P.
Corn.
玉米。
Scipio Africanus, conqueror of Hannibal, and P.
西庇阿·阿非利加努斯（Scipio Africaus），汉尼拔的征服者，P.
Corn.
玉米。
Sc.
科学。
Afr.
非洲。
Minor, who came into the family by adoption, who destroyed Carthage.
米诺尔是被收养进入这个家族的，他摧毁了迦太基。
Secutoriani (a word coined by C.), the Sececutores, light-armed gladiators, who were pitted against others with net and trident.
Secutoriani（由 C. 创造的词），Sececutores，轻武装的角斗士，他们用网和三叉戟与其他角斗士较量。
Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch.
喀罗尼亚的塞克斯图斯（Sextus of Chaeronea），斯多葛派哲学家，普鲁塔克的侄子。
Silly, simple, common.
愚蠢、简单、常见。
Sinuessa, a town in Latium.
锡努埃萨 (Sinuessa)，拉丁美洲的一个小镇。
Socrates, an Athenian philosopher (469-399 B.C.), founder of the dialectic method.
苏格拉底，雅典哲学家（公元前469-399），辩证法的创始人。
Put to death on a trumped-up charge by his countrymen.
被同胞莫须有的罪名处死。
Stint, limit (without implying niggardliness).
节制、限制（不暗示吝啬）。
Stoics, a philosophic system founded by Zeno (4th century B.C.), and systematised by Chrysippus (3rd century B.C.).
斯多葛学派，由芝诺（公元前 4 世纪）创立并由克里西波斯（公元前 3 世纪）系统化的哲学体系。
Their physical theory was a pantheistic materialism, their summum bonum "to live according to nature." Their wise man needs nothing, he is sufficient to himself; virtue is good, vice bad, external things indifferent.
他们的物理理论是泛神论唯物主义，他们的最高境界是“按照自然生活”。他们的智者什么都不需要，他自己就足够了；德为善，恶为恶，外物无所谓。
THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as president of the Lyceum.
泰奥弗拉斯托斯（Theopphrastus），哲学家，亚里士多德的学生，他的继任者，担任兰心大学校长。
He wrote a large number of works on philosophy and natural history.
他写了大量哲学和博物学著作。
Died 287 B.C.
卒于公元前 287 年
Thrasea, P.
瑟雷西，P.
Thrasea Pactus, a senator and Stoic philosopher, a noble and courageous man.
Thrasea Pactus，一位参议员和斯多葛派哲学家，一个高贵而勇敢的人。
He was condemned to death by Nero.
他被尼禄判处死刑。
Tiberius, 2nd Roman Emperor (14-31 AD.).
提比略，第二位罗马皇帝（公元 14-31 年）。
He spent the latter part of his life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting his imperial duties.
他在那不勒斯附近的卡普里岛度过了他的后半生，过着奢华或放荡的生活，忽视了他的帝国职责。
To-torn, torn to pieces.
撕成碎片，撕成碎片。
Trajan, 13th Roman Emperor, 52-117 A.D.
图拉真，第 13 任罗马皇帝，公元 52-117 年
VERUS, Lucius Aurelius, colleague of M.
VERUS，卢修斯·奥勒留，M.的同事。
Aurelius in the Empire.
奥勒留在帝国。
He married Lucilla, daughter of M.
他娶了 M. 的女儿露西拉 (Lucilla)。
A., and died 169 A.D.
A.，死于公元 169 年
Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a philosopher, and president of the Academy.
韦斯帕芗 (Vespasian)，罗马第九任皇帝，迦克敦的克诺克拉底斯 (XENOCRATES)，公元前 396-314 年，哲学家，学院院长。