modest, true; of emfrwn, sumfrwn, uperfrwn; take heed lest
at any times by doing anything that is contrary, thou be but
improperly so called, and lose thy right to these appellations.
Or if thou do, return unto them again with all possible speed.
And remember, that the word emfrwn notes unto thee an intent
and intelligent consideration of every object that presents
itself unto thee, without distraction. And the word emfrwn
a ready and contented acceptation of whatsoever by the appointment
of the common nature, happens unto thee. And the word sumfrwn,
a super-extension, or a transcendent, and outreaching disposition
of thy mind, whereby it passeth by all bodily pains and pleasures,
honour and credit, death and whatsoever is of the same nature,
as matters of absolute indifferency, and in no wise to be stood
upon by a wise man. These then if inviolably thou shalt observe,
and shalt not be ambitious to be so called by others, both thou
thyself shalt become a new man, and thou shalt begin a new life.
For to continue such as hitherto thou hast been, to undergo those
distractions and distempers as thou must needs for such a life
as hitherto thou hast lived, is the part of one that is very foolish,
and is overfond of his life. Whom a man might compare to one of those
half-eaten wretches, matched in the amphitheatre with wild beasts;
who as full as they are all the body over with wounds and blood,
desire for a great favour, that they may be reserved till the next day,
then also, and in the same estate to be exposed to the same nails
and teeth as before. Away therefore, ship thyself; and from
the troubles and distractions of thy former life convey thyself
as it were unto these few names; and if thou canst abide in them,
or be constant in the practice and possession of them, continue there
as glad and joyful as one that were translated unto some such place
of bliss and happiness as that which by Hesiod and Plato is called
the Islands of the Blessed, by others called the Elysian Fields.
And whensoever thou findest thyself; that thou art in danger of a relapse,
and that thou art not able to master and overcome those difficulties
and temptations that present themselves in thy present station:
get thee into any private corner, where thou mayst be better able.
Or if that will not serve forsake even thy life rather.
But so that it be not in passion but in a plain voluntary modest way:
this being the only commendable action of thy whole life that thus
thou art departed, or this having been the main work and business
of thy whole life, that thou mightest thus depart. Now for the better
remembrance of those names that we have spoken of, thou shalt find
it a very good help, to remember the Gods as often as may be:
and that, the thing which they require at our hands of as many of us,
as are by nature reasonable creation is not that with fair words,
and outward show of piety and devotion we should flatter them,
but that we should become like unto 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.
IX. Toys and fooleries at home, wars abroad: sometimes terror,
sometimes torpor, or stupid sloth: this is thy daily slavery.
By little and little, if thou doest not better look to it,
those sacred dogmata will be blotted out of thy mind.
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? 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. Or, that the true and contemn plative 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.
Not apparent indeed, but not concealed. And when shalt thou attain
to the happiness of true simplicity, and unaffected gravity?
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?