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道德文集 第 6 章
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OPUSCULUM PRIMUM. FORMULA HONESTÆ VITÆ. AD MIRONEM REGEM GALLICIÆ a. Gloriosissimo ac tranquillissimo, et insigni catho licæ fidei prædito pietate, Mirom regi Martius hu- mitis episcopus. Non ignoro, clementissime rex, fla grantissimaot animi tui sitiit sapientiæ insatiabiliter poculis inbiare, eaque te ardenter quibus moralis a scientiae rivuli manant, Ouenta requirere. Et ob hoc humilitatem meam tuis saepius litteris admones, ut Dignationi tuae crebro aliquid per epistolam scribens aut consolationis aut exhortationis alicuius, et qua liacunque sint dicta offeram b.
第一篇小著。論正直生活的準則。致加利西亞王米羅。致最榮耀、最安詳、滿有虔誠並以公教信仰著稱的米羅王：謙卑的主教瑪爾定上。最仁慈的王啊，我並非不知道，你的心懷以最熾烈的渴慕，永不知足地切望暢飲智慧的杯，又熱切尋求那湧流道德知識之溪的源頭。為這緣故，你屢次以書信勸勉我這卑微之人，要我常以書信向尊貴的你寫些甚麼——或是安慰，或是某種勸勉——將任何可說的話語呈獻給你。
FIRST LITTLE WORK. THE RULE OF AN HONOURABLE LIFE. TO MIRO, KING OF GALICIA. To the most glorious and most serene Miro, king, endowed with piety and conspicuous for catholic faith, Martin, a humble bishop. I am not unaware, most clement king, that with the most ardent thirst of your mind you insatiably long to drink at the cups of wisdom, and that you eagerly seek out those founts from which the streams of moral knowledge flow. And for this reason you admonish my humility by your frequent letters, that, often writing something to your Worthiness by epistle—whether of consolation or of some exhortation—I should offer you whatever sayings there may be.
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Sed quamvis hoc a me exigat laudabile tuæ pietatis studium, scito tamen tenuitatis meæ insolentem continuo a cautis impingi propterviam, si regatis reverentix gravitatem aut assiduis aut vilibus, ut libet, dictis adjungam. Et ideo ne aut ego licentia piae invitationis abuterer lo quendo, aut vestro magis desiderio obsisterem reti. cendo, libellum hunc nulla sophismatom ostentatione politum, sed planitie purae simplicitatis excerptum, capacibus fidenter auribus obtuli recitandum. Quem non vestrae specialiter instituo potestati, cui naturalis sapientiae sagacitas praesto esi, sed generaliter his conscripsi, quos ministeriis tuis astantes hæc con venit legere, intelligere et tenere.
但雖然你虔誠中可稱讚的熱忱向我索求這事，你卻當知道，我這微薄之人那不慣的冒昧，若把過於頻繁或卑陋之語（隨其所至）加在你王者尊嚴的莊重上，就立刻如撞在岩石上般撞向謹慎之人。所以，免得我或是濫用你善意邀請的自由而多言，或是緘默而違抗你的願望，我便獻上這本小書——它並非以炫耀詭辯的賣弄修飾而成，乃是以純全單純的平實摘錄出來——好放心地誦讀給願意領受的耳朵聽。我寫這書並非專為你的權柄（天然智慧的敏銳於你已是現成的），乃是普遍為那些侍立服事於你左右、宜當閱讀、明白並持守這些之人而寫的。
But although the laudable zeal of your piety demands this of me, know nevertheless that the unaccustomed presumption of my slenderness is at once dashed against the cautious as upon a rock, if I should join, to the gravity of your kingly reverence, sayings either over-frequent or worthless, as it may chance. And therefore, lest either I should abuse the freedom of your kindly invitation by speaking too much, or should resist your desire by keeping silent, I have brought forth this little book—polished by no showy display of sophisms, but excerpted with the plainness of pure simplicity—to be recited with confidence to receptive ears. This I have composed not specially for your authority, to whom the sagacity of natural wisdom is ready at hand, but generally for those whom it befits, as they stand attending upon your services, to read, understand, and hold these things.
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Titulus autem Ii belli est: Formula vitæ honestæ ; quem idcirco tali volui vocabulo superscribi, quia non illo ardua et perfecta, quae a paucis et peregregiis Deicolis pa trantur, instituit; sed ea magis commonet, quae et tine divinarum Scripturarum praeceptis, naturali tantum humanae intelligentiae lege etiam a laicis recte honesteque viventibus valeant adimpleri. Quatuor virtutum species multorum sapientium sententiis definitae sunt, quibus unimus humanus componi ad honestatem vim possit. Harum prima est prudentia; secunda magnanimitas; tertia, conti. nentia ; quarta, justitia. Singulae tibi in officiis quæ subsunt, annexae sunt, ac bene moratum virum effi ciunt. CAPUT PRIMUM.
這本小書的題目是：論正直生活的準則；我之所以願以這樣的名稱題署，乃因它並不教導那些艱難而完全、惟少數最卓越的敬神者所成就的事，而是更多提醒那些即使沒有神聖經卷的訓誡、單憑人類理智的自然律、也能由正直體面生活的平信徒所成全的事。許多智者的見解已界定了四種美德，藉此人的心靈可以被陶塑成正直。其中第一是智慧（明智）；第二是寬宏（剛毅）；第三是節制；第四是公義。每一樣都連於你在其下的本分，使人成為品行端正之人。第一章。
The title of the little book is: The Rule of an Honourable Life; which I wished to be inscribed with such a name for this reason, that it does not set forth those arduous and perfect things which are accomplished by few and most excellent worshippers of God, but rather admonishes those things which, even without the precepts of the divine Scriptures, by the natural law of human intelligence alone, can be fulfilled even by laymen living rightly and honourably. Four kinds of virtues have been defined by the opinions of many wise men, by which the human soul may be ordered to honourableness. The first of these is prudence; the second, magnanimity; the third, continence; the fourth, justice. Each is annexed to you in the duties that fall under it, and they make a man of good character. CHAPTER ONE.
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De prudentia. Quisquis prudentiam sequi desideras, tunc per rationem recte vives, si omnia prius existimes et perpenses, et dignitatem rebus non ex opinione mul torum, sed ex earum natura constituas. Nam scire debes quia sunt quæ videantur esse bona et non sunt, et sunt quae videantur non bona esse et sunt. Quaecunque autem ex rebus transitoriis possides, non mireris, nec magnum existimes quod caducum est; nec apud te quae habes tanquam aliena servabis, sed pro te tanquam tua dispenses et utaris. Si pru dentiam amplecteris, ubique idem eris; et prout re rum ac temporum varietas exigit, ita te accommodes tempori; nec te in aliquibus mutes, sed potius aptes :
論智慧。凡你願意跟從智慧的，你若先估量並權衡萬事，並且不憑眾人的意見、乃憑事物本身的性質來定其價值，你便能照著理性正直地生活。因為你當知道，有些事看似是善的，其實不然；也有些事看似不是善的，其實卻是。凡你所擁有屬於暫時之物的，不要希奇，也不要把那必朽壞的看為大；你也不要把所有的當作別人的般守住，乃要把它當作自己的般為己分施使用。你若懷抱智慧，便處處都是同一個你；並要按事物與時勢的變化所要求的，使自己適應時機；不要在某些事上改變自己，乃要使自己順應，
On prudence. Whoever you are that desire to follow prudence, you will then live rightly according to reason if you first weigh and ponder all things, and establish the worth of things not from the opinion of the many but from their own nature. For you ought to know that there are things which seem to be good and are not, and there are things which seem not to be good and yet are. Whatever you possess of transitory things, do not marvel at it, nor esteem as great what is perishable; nor will you keep what you have as though it were another's, but you should dispense it and use it for yourself as though it were your own. If you embrace prudence, you will everywhere be the same; and as the variety of affairs and times demands, so accommodate yourself to the time; nor change yourself in some things, but rather adapt yourself:
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sicut manus quae eadem est, et cum in pal mam extenditur, et cum in pugnum astringitur. Pru dentis proprium est examinare consilia, et non cito facili credulitate ad falsa prolabi. De dubiis non de finias, sed suspensam teneas sententiam. Nihil inex pertum affirmes, quia non omne verisimile statim verum est; sicut et saepias quod primum incredibile videtur, non continuo falsum est. Crebro siquidem faciem mendacii veritas retinet. Crebro mendacium specie veritatis occulitur. Nam sicut aliquando tristem frontem amicus, et blandam adulator ostendit; sic verisimilitudine coloratur veritas et ut fallat vel su brepat, coloratur. Si prudens esse cupis, in futu rum, prospectum intende ;
正如手，無論是伸展為手掌、或是緊握為拳頭，仍是同一隻手。明智之人的特性，是審察自己的計謀，不因輕易輕信而迅速陷入謬誤。對於可疑之事，不要驟下定論，乃要懸而不決。凡未經試驗的，不要斷定，因為並非凡看似可信的就立刻是真的；正如反過來，那起初看似難以置信的，也並不立刻是假的。因為真理常戴著虛謊的面孔。虛謊也常藏在真理的外貌之下。因為正如朋友有時顯出愁苦的容顏，奉承者卻顯出諂媚的容顏；照樣，真理也被塗上逼真之色，並且為要欺哄或潛入，它也被塗色。你若願作明智人，要把先見投向將來；
just as the hand, which is one and the same both when it is extended into a palm and when it is clenched into a fist. It is the property of a prudent man to examine his counsels, and not quickly to slip into falsehoods through easy credulity. Concerning doubtful matters, do not pronounce a verdict, but hold your judgment in suspense. Affirm nothing untried, for not everything that is probable is at once true; just as, on the contrary, what at first seems incredible is not straightway false. For truth often wears the face of falsehood. Often falsehood is concealed under the appearance of truth. For just as sometimes a friend shows a sad countenance, and a flatterer a soothing one, so truth is coloured with verisimilitude, and, that it may deceive or creep in, it is coloured. If you wish to be prudent, direct your foresight to the future;
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et quae possunt contin gere, animo tuo cuncta propone. Nihil tibi subitum sit, sed per otium ante conspicies. Nam qui prudens est, non dicit: Non putavi quidem hoc fieri; quia non dubitat, sed exspectat; nec suspicatur, sed cavet. Cujuscunque facti causam require : cum initia inveneris, exitus cugitabis. Scito te in quibusdam debere perseverare, quia coepisti: quaedam vero nec incipere, in quibus perseverare sit noxium. Prudens fallere non vult, falli non potest. Boni est vjri, etiam in morte neminem fallere. Opiniones tuae judicia sint. Cogitationes vagas et inutiles, et velut somnio similes, non recipies;
並將一切可能發生的事擺在你心思前。不要讓任何事使你猝不及防，乃要從容預先察看。因為明智的人不說：『我實在沒想到這事會發生』；因為他不是疑惑，乃是預料；他不是僅僅猜測，乃是預防。要尋查每件事的原由：你既找出了起頭，就要思想其結局。要知道在某些事上你應當堅持，因你已經開始；但在另一些事上你甚至不該開始，因在其中堅持反為有害。明智之人不願欺哄，也不能被欺哄。連在死亡中也不欺哄任何人，這是善人的標記。要讓你的意見成為判斷。游移無益、如同夢境的思想，你不要接納；
and set before your mind all things that can happen. Let nothing be sudden to you, but you will look ahead beforehand at your leisure. For he who is prudent does not say: 'Indeed I did not think this would happen'; because he does not doubt, but expects; nor does he merely suspect, but takes precaution. Seek out the cause of every deed: when you have found the beginnings, you will ponder the outcomes. Know that in certain matters you ought to persevere because you have begun; but in others you ought not even to begin, in which to persevere would be harmful. The prudent man does not wish to deceive, and cannot be deceived. It is the mark of a good man to deceive no one, even in death. Let your opinions be judgments. Wandering and useless thoughts, like those of a dream, you will not entertain;
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quibus si auimus tuus se ab lectaverit, cum omnia disposueris, tristis remane bis : sed cogitatio tua stabilis, ct certa sit; sive de liberet, sive quærat, sive contempletur, non rece dat a vero. Sermo quoque tuus non sit inanis, sed aut suadeat, aut moneat, aut consoletur, aut praeci piat. Lauda parce, vitupera parcius. Nam similiter reprehensibilis est nimia laudatio, ut immoderata vituperatio. Illa siquidem adulatione, ista maligni tate suspecta est. Testimonium veritati, non amici tiae reddes. Cum consideratione promitte plenius quae promiseris praesta. Si prudens est animus tuus, tribus temporibus dispensetur. Praesentia ordina , futura prævide, præterita recordare.
因為你的心思若以這些為樂，當你把一切安排妥當之後，你必仍然憂愁。但要讓你的思想穩固而確定；無論是斟酌、是查究、是默想，都不要偏離真理。也要讓你的言語不是空洞的，乃要或勸服、或勸戒、或安慰、或教導。稱讚要少，責備要更少。因為過度的稱讚和無節制的責備一樣可責。前者使人疑為奉承，後者使人疑為惡意。你要將你的見證歸於真理，不歸於友情。應許要有所斟酌；履行要比所應許的更為充足。你的心思若是明智的，就讓它分布於三個時段。整理現在之事，預見將來之事，追想過去之事。
for if your mind has delighted itself with these, when you have arranged everything you will remain sad. But let your thought be stable and certain; whether it deliberates, or inquires, or contemplates, let it not depart from the truth. Let your speech also not be empty, but let it either persuade, or admonish, or console, or instruct. Praise sparingly, blame more sparingly. For excessive praise is reprehensible in like manner as immoderate blame. The former is suspected of flattery, the latter of malignity. You will render your testimony to truth, not to friendship. Promise with consideration; perform more fully than you have promised. If your mind is prudent, let it be dispensed over the three times. Order present things, foresee future things, recall past things.
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Nam qui nil do praeterito cogitat, perdit vitam , qui nil de futuro praemeditamur, in omnia incautus incidit. Proponas in animo tuo futura mala et bona ut illa sustinere possis et ista moderari. Non semper in actu sis, sed interdum animo tuo requiem dato: et requies ipsa plena sit sapientiæ studiis, et cogitationibus bonis : nam prudens nunquam otio marcet. Habet autem aliquando remissum animum, nunquam solutum. Accelerat tarda, perplexa expedit, dura mollit, exae quat ardua. Scit enim quid qua via aggredi debeat: et distincte cuncta videt. Consilium peritorum, ex apertis obscura aestimat, ex parvulis magna, ex proximis remota, ex partibus tota.
因為甚麼也不思想過去的，便失喪自己的生命；甚麼也不預謀將來的，便毫無防備地陷入各樣的患難。要把將來的禍與福擺在你心思前，使你能忍受前者、調節後者。不要常在行動中，乃要時時給你的心思安息；並要讓那安息本身充滿智慧的追求和良善的思想：因為明智之人從不在懶散中萎靡。他有時心思放鬆，卻從不放縱。他催趕遲緩的，理清糾結的，軟化堅硬的，鏟平陡峭的。因為他知道該嘗試甚麼、該由哪條路；他清楚地看見萬事。藉著有經驗者的勸告，他從明顯的推斷隱晦的，從微小的推斷宏大的，從近處的推斷遠處的，從局部推斷全體。
For he who thinks nothing of the past loses his life; he who premeditates nothing of the future falls heedlessly into all manner of mishap. Set before your mind future evils and goods, that you may be able to endure the former and to moderate the latter. Be not always in action, but now and then give rest to your mind; and let that rest itself be full of the pursuits of wisdom and of good thoughts: for the prudent man never grows slack in idleness. He sometimes has a relaxed mind, never a dissolute one. He hastens what is slow, disentangles what is intricate, softens what is hard, levels what is steep. For he knows what he ought to attempt and by which way; and he sees all things distinctly. By the counsel of the skilled, he estimates the obscure from the open, the great from the small, the remote from the near, the whole from the parts.
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Non te moveat dicentis auctoritas, nec quis, sed quid dicat, inten dito. Nec quam multis, sed qualibus placeat, cogita. Id quaere quod invenire possis. Id disce, quod potes scire. Id opta, quod optari coram bonis potest. Nec altiori te rei imponas, in qua tibi stanti tremendum, ascendenti cadendum sit. Consilia tibi salutifera ad voca. Cum tibi alludit vitæ prosperitas, tunc te velut in lubrico rotincbis ac sistes, nec tibi dabis impetus liberos, sed circumspicies quo eundum sit, vel quousque. CAPUT II. De magnanimitate. Magnanimitas vero, quae el fortitudo dicitur, si insit animo tuo, cum magna fiducia vives liber, in trepidus, alacer.
不要讓說話者的權威打動你；也不要留意是誰在說，乃要留意他說的是甚麼。也不要顧念有多少人喜歡，乃要顧念是甚麼樣的人。尋求你能尋見的。學習你能知道的。渴慕那在善人面前可被渴慕的。不要把任何過於崇高的事加在自己身上，免得你站立時必戰兢，上升時必墜落。要召來那帶來拯救的勸告。當人生的順境向你微笑時，那時你要如在滑地上般持守並穩住自己，不要放縱自己，乃要環顧該往何處去，或到何處止。第二章。論寬宏。寬宏，又稱剛毅，這若住在你心思裏，你便要自由、無畏、奮發、滿有大膽地生活。
Let not the authority of the speaker move you; nor attend to who speaks, but to what he says. Nor consider to how many it is pleasing, but to what sort of men. Seek that which you can find. Learn that which you can know. Desire that which can be desired in the presence of good men. Do not impose upon yourself any matter too lofty, in which, standing, you must tremble, and, ascending, must fall. Call to yourself counsels that bring salvation. When the prosperity of life smiles upon you, then you will hold and steady yourself as if on slippery ground, nor will you give yourself free rein, but will look about where you must go, or how far. CHAPTER II. On magnanimity. Magnanimity, indeed, which is also called fortitude, if it dwell in your mind, you will live free, undaunted, eager, with great confidence.
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Magni animi hominis bonum est non vaeillare, constare sibi, et finem vitae intrepidus exspectare. Nil aliud magnum in rebus huinanis, nisi animus magna despiciens. Si magnanimus fueris, nunquam judicabis tibi contumeliam fieri. De inimico dices : Non nocuit mibi, sed animum nocendi habuit; et cum illum in potestate tua videris, vindictam pu tabis, vindicare potuisse. Scito enim honestum et magnum genus vindictae esse ignoscere. Neminem susurro appetas, neminem suffodias, palam aggre dere. Non geres, conflictum nisi indixeris; nam fraudes et do!! imbecillum decent. Eris magnanimus, si pericula nec appetas, ut temerarius, nec formides, ut timidus;
大度之人的善處，乃在於不動搖、與己一致、無畏地等候生命的終局。在人世之事中，再沒有甚麼是大的，惟有一個輕看大事的心思才是大的。你若寬宏，便絕不認為有人在羞辱你。論到仇敵，你要說：『他並未害我，不過有害我的心罷了』；當你見他落在你權下時，你要把能夠報仇就算為已報了仇。因為你當知道，饒恕乃是一種尊貴而偉大的報仇。不要以耳語攻擊任何人，不要暗中傾陷任何人；要公開地進攻。你若未曾宣戰，就不要興起爭鬥；因為詭詐和奸計只配軟弱之人。你若既不像鹵莽人尋求危險，又不像膽怯人懼怕危險，你便是寬宏的；
It is the good of a man of great mind not to waver, to be consistent with himself, and to await the end of life undaunted. Nothing else is great in human affairs save a mind that despises great things. If you are magnanimous, you will never judge that an affront is being done to you. Of an enemy you will say: 'He did not harm me, but he had the will to harm'; and when you see him in your power, you will reckon it vengeance to have been able to take vengeance. For know that to forgive is an honourable and great kind of vengeance. Assail no one with whispering, undermine no one; attack openly. You will not wage a conflict unless you have declared it; for frauds and tricks befit the weak. You will be magnanimous if you neither seek dangers, like the rash, nor dread them, like the timid;
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nam nil timidum facit animum, nisi re prehensibilis vitæ conscientia. Mensura ergo magna nimitatis est, nec timidum esse hominem, nec au dacem. CAPUT In. De continentia. Continentiam vero si diligis, circumcide superflua et in arctum desideria tua constringe. Considera tecum, quantum natura poscat, et non quantum cupiditas expetat. Si continens fueris, eo usque pervenies, ut te ipso contentus sis. Nam qui sibi ipsi salis est, cum divitiis natus est. Impone concu- piscentiæ tuæ frenum et modum , omniaque blandi menta quæ occultam voluptatem trahunt, rejice. Ede citra cruditatem, bibe citra ebrietatem.
因為除了對可責生活的良心知覺以外，沒有甚麼使心思膽怯。所以寬宏的尺度，乃是使人既不膽怯，又不過於膽大。第三章。論節制。你若愛節制，就要削去多餘的，將你的慾望約束在窄狹的範圍內。要與自己思量，本性所需要的有多少，而非貪慾所妄求的有多少。你若有節制，便要達到這地步：以你自己為滿足。因為那以自己為足的人，乃是生來就富足的。要給你的私慾上轡頭、加節制，並把一切勾引隱藏宴樂的誘惑棄絕。吃，不至於飽脹；喝，不至於醉酒。
for nothing makes a mind timid save the consciousness of a reprehensible life. The measure of magnanimity, therefore, is that a man be neither timid nor over-bold. CHAPTER III. On continence. If you love continence, cut away what is superfluous and constrain your desires into a narrow compass. Consider with yourself how much nature requires, and not how much desire craves. If you are continent, you will arrive at this point: that you are content with yourself. For he who is sufficient to himself is born with riches. Put a bridle and a measure upon your concupiscence, and cast off all the allurements that draw on a hidden pleasure. Eat short of surfeit, drink short of drunkenness.
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Ohserva ne in convivio aut in qualibet vitæ communitate, quos non imitaberis, damnare videaris. Nec præ sentibus deliciis inhaerebis, nec desiderabis absen tes. Victus tibi ex facili sit, nec ad voluptatem, sed ad cibum accede. Palatum tuum fames excitet, non sapores. Desideria tua parvo redime, quia hoc tan tum curare debes, ut desinant : atque quasi ad exemplar compositus divinum, a rorpore ad spiri tum, quantum potes, te festina reducere. Si conti nentiæ studes, habita non amoene. sed salubriter : nec dominum esse velis notum a domo, sed domum a domino. Non tibi ascribas quod non eris, nec quod es ; nec majus quam es videri velis.
要謹慎，免得你在筵席上、或在生活中任何交往裏，顯出定罪那些你所不肯效法之人。不要貪戀眼前的享樂，也不要渴想缺席的享樂。讓你的飲食容易取得，並且就近它不是為享受，乃是為養生。讓飢餓、而非滋味，挑動你的口味。要以小代價贖回你的慾望，因為你只當顧到這一件——就是使它們止息；並且要像一個照神聖樣式塑成的人，盡你所能急速地把自己從身體領回到靈裏。你若殷勤習練節制，居住就當不求安逸、乃求健康；也不要願人因房屋而認得主人，乃要願人因主人而認得房屋。不要把你不會成為的、或你並非如此的歸給自己；也不要願顯得比實際的更大。
Take heed lest at a banquet, or in any fellowship of life, you seem to condemn those whom you will not imitate. Neither cling to present delights, nor desire absent ones. Let your sustenance be easily obtained, and approach it not for pleasure but for nourishment. Let hunger, not flavours, whet your palate. Redeem your desires at a small price, for you ought to take care only of this—that they may cease; and, as one fashioned after the divine pattern, hasten as much as you can to lead yourself back from the body to the spirit. If you study continence, dwell not pleasantly but wholesomely; nor wish the master to be made known by his house, but the house by its master. Do not ascribe to yourself what you will not be, nor what you are; nor wish to seem greater than you are.
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Hoc majus ob serva, ne paupertas tibi immunda sit, nec parcimonia sordida, nec simplicilas neglecta, nec lenitas lan guida; et si tibi res exiguae sunt, non tamen sint angustae. Nec tua defleas, nec aliena mireris. Si continentiam diligis, turpia fugito ante quam acce dant; nec quemquam alium vereberis plus quam te. Omnia tolerabilia præter turpitudinem crede. A ver bis quoque turpibus abstineto, quia eorum licentiam imprudentiam nutrii. Sermones utiles magis quam facetos et amabiles ama, rectos potius quam opse cundantes; Miscebis interdum seriis jocos, sed tem peratos, et sine delrimento dignitatis ac verecundiæ.
要謹守這更要緊的一點：使你的貧窮不污穢，你的節儉不卑陋，你的單純不疏忽，你的溫和不萎靡；你的資財若稀少，也不要使之窘迫。不要為自己所有的悲歎，也不要希奇別人所有的。你若愛節制，當在可恥之事臨近以前就逃避它；你也不要敬畏別人過於敬畏你自己。除了卑下之外，要相信凡事都是可忍受的。也要戒絕污穢的言語，因為在這上頭的放縱滋養輕率。要愛有益的談論過於詼諧討喜的，愛正直的過於逢迎的。你有時可將戲謔摻入嚴肅之事，但要有節制，且不損及尊嚴和廉恥。
Observe this greater point, that your poverty be not unclean, nor your frugality sordid, nor your simplicity neglected, nor your gentleness languid; and if your means are scanty, let them nevertheless not be straitened. Neither bewail your own things, nor marvel at others'. If you love continence, flee shameful things before they draw near; nor will you stand in awe of any other more than of yourself. Believe all things tolerable except baseness. Abstain also from shameful words, for licence in them nurtures imprudence. Love useful discourses rather than witty and charming ones, upright ones rather than complaisant ones. You will mingle jests sometimes with serious matters, but tempered, and without detriment to dignity and modesty.
6:14
Nain reprehensibilis risus est, si immodicus, si pue- riliter efTusus, si muliebriler fractus. Odibilem quoque hominem facit risus, aut superbus, aut cla rus jAn elatus? , aut malignus et furtivus, aut alienis malis evocatus. Si ergo ipsos jocos exigis, hoc quo que dignitate sapientiae gere, ut te nec gravent tan quam asperum, nec contemnant tanquam vilem. Non erit tibi scurtililas, sed grata urbanitas. Sales tui sint sine dente, joci sine vilitate, risus sine ca. chinno, vox sine clamore, incessus sine tumultu : quies tibi, non desidia erit; et cum ab aliis luditur, tu sancii aliquid honestique tractabis. Si continens es, adulationes evita :
因為笑若是無節制的、若是孩子氣地縱情噴發的、若是女子氣地破碎的，就是可責的。笑也使人可憎，若它是驕傲的、或喧囂的、或高傲的、或惡毒而隱秘的、或是因別人的不幸而引發的。所以你若需要這些戲謔，就連這些也要以智慧的尊嚴來行，使它們既不因粗鄙而使你受累，也不因卑賤而使人輕看你。在你裏面必沒有丑角般的滑稽，乃有討喜的文雅。要讓你的機智不帶刺，你的玩笑不卑賤，你的笑不狂笑，你的聲音不喧嚷，你的步態不喧擾：你要有的是安息，而非懶惰；當別人嬉戲時，你要處理某種聖潔而正當的事。你若有節制，要躲避奉承；
For laughter is reprehensible if it is immoderate, if poured out childishly, if broken effeminately. Laughter also makes a man hateful, if it be proud, or loud, or haughty, or malicious and stealthy, or called forth by the misfortunes of others. If therefore you require these jests, conduct even these with the dignity of wisdom, so that they neither burden you as harsh, nor make men despise you as worthless. There will be in you no buffoonery, but agreeable urbanity. Let your wit be without a bite, your jokes without baseness, your laughter without a guffaw, your voice without an outcry, your gait without commotion: yours will be repose, not sloth; and when others are at play, you will handle something holy and honourable. If you are continent, avoid flatteries;
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sitque tibi tam triste laudari a lurpibns, quam si lauderis ob turpia. Laetior esto, quoties displiccs malis, et malorum de te existima tiones malas, veram lui laudationem ascribe. Diffi. citimum continentiae opus est, assentationes adula tione repellere, quarum sermones animum voluptate resolvunt. Nullius per assentationem amicitiam merearis, nec ad tuam promerendam per hanc adi tum pandas. Non eris audax, nec arrogans : sub mittes te, non projicies; gravitate servata, admone- beris libenter, et reprehenderis patienter. Si merito objurgabit aliquis , scito quia profuit; si immerito, scito quia prodesse voluit. Non acerba, sed blanda timebis verba. Esto vitiorum fugax ipse;
並要使你被卑下之人稱讚，如同你因卑下之事被稱讚一樣可悲。每當你不討惡人喜悅時，你要更加歡喜，並要把惡人對你的惡評算為對你真實的稱讚。節制最艱難的工作，乃是以奉承之諂媚去拒退奉承，因其言語以快樂消融人心。不要藉奉承去博得任何人的友誼，也不要藉此為博取你自己的友誼開路。你不要過於膽大，也不要狂傲：你要降卑自己，卻不可拋棄自己；存著莊重，你要甘心受勸戒，忍耐受責備。若有人有理由責備你，要知道他使你得了益處；若無理由，要知道他原想使你得益。你要懼怕的不是嚴厲的、乃是平滑的言語。你自己要逃避惡行；
and let it be as grievous to you to be praised by the base as if you were praised for base things. Be the more glad whenever you displease the wicked, and account the wicked's bad estimations of you to be the true praise of yourself. It is the most difficult work of continence to repel flatteries with their fawning, whose speeches dissolve the mind with pleasure. Merit no one's friendship through flattery, nor open by this means a way to earning your own. You will not be over-bold nor arrogant: you will submit yourself, but not cast yourself away; with gravity preserved, you will be admonished willingly and reproved patiently. If anyone rebukes you with cause, know that he has done you good; if without cause, know that he wished to do you good. You will fear not harsh, but smooth words. Be yourself a fugitive from vices;
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aliorum vero neque curiosus scrutator, neque acerbus repre hensor, sed sine exprobratione correptor, ita ut admonitionem hilaritate praevenias, et errori facile veniam dato. Nec extollas quemquam, neque deji cias. Dicentium esto tacitus auditor, audientium promptus receptor. Requirenti facile responde, con temnenti facile ;ne in jurgia exsecrationesque discedas. Si continens es, animi tui motus corpo risque observa, ne indecori sint. Nec illos ideo con temnas quia latent; nam nil differt, si nemo videat, cum tu ipse illos videas. Mobilis esto, non levis; constans, non pertinax. Alicujus rei scientiam habere te nec ignotum sit, nec molestum. Omnes tibi pares facies :
但對別人的惡行，不要作好奇的查探者，也不要作苛刻的指責者，乃要作不帶斥責的更正者，使你以喜樂搶先施行勸戒，並樂意赦免過失。不要高舉任何人，也不要貶抑任何人。對說話的人要作靜默的聽者，對聽道的人要作敏捷的接待者。對查問的人要樂意回答，對輕看的人也要樂意回答；免得你陷入爭吵和咒罵。你若有節制，要留意你心思和身體的動作，免得它們不雅。也不要因它們隱而不顯就輕忽它們；因為縱然無人看見，也毫無分別，既然你自己看見它們。你要敏捷，卻不輕浮；堅定，卻不固執。對某事有知識，於你既不要是陌生的，也不要是討厭的。你要把眾人都當作與你同等：。
but of others' vices be neither a curious investigator nor a bitter censurer, but a corrector without reproach, so that you anticipate the admonition with cheerfulness, and readily grant pardon to error. Neither extol anyone, nor cast anyone down. Be a silent hearer of those who speak, a prompt receiver of those who listen. Answer readily one who inquires, readily one who despises; lest you depart into quarrels and execrations. If you are continent, observe the motions of your mind and body, that they be not unseemly. Nor despise them for the reason that they are hidden; for it makes no difference if no one sees them, since you yourself see them. Be agile, not fickle; constant, not obstinate. Let it be neither unknown nor irksome to you to have knowledge of some matter. You will make all men your equals:
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sed inferiores superbiendo non contemnes. Superiores, recte vivendo, non metuas. In reddenda officiositate, neque negligens, neque exactor appa reas. Cunctis esto benignus, nemini blaudus, paucis familiaris, omnibus aequus. Severior esto in judicio quam sermone, vita quam vultu: cultor clementiæ, detestator sævitiæ, bonae famae, neque tuæ semina- tor, neque alienae inviduR. Rumoribus, criminibus, suspicionibus minime credulus vel malignus, sed potius his qui per speciem simplicitatis ad nocendum aliquibus subrepunt, oppositissimus. Ad iram tardus, ad misericordiam pronus, in adversis firmus, in prosperis cautus et humilis : occultator virtutum, sicut alii vitiorum.
然而你不可因驕傲而輕看在你以下的人。對在你以上的人，你藉著正直生活，便不必懼怕。在盡你應盡的服事時，要顯得既不疏忽、也不苛索。要對眾人慈祥，對無人諂媚，與少數人親密，向眾人公平。要在判斷上比在言語上更嚴；在生活上比在容貌上更嚴：作仁慈的栽培者，殘暴的憎惡者；既不散播自己的美名，也不嫉妒別人的美名。對謠言、指控、猜疑，要極少輕信或心懷惡意，反倒要極力抵擋那些假借單純外貌、潛入以害人之輩。要慢慢地動怒，樂於施憐憫，在患難中堅定，在順境中謹慎謙卑：作自己美德的隱藏者，正如別人隱藏自己的惡行。
yet you will not despise your inferiors by being proud. Your superiors, by living rightly, you will not fear. In rendering your dutiful service, appear neither negligent nor an exactor. Be benign to all, fawning to none, familiar with few, fair to all. Be more severe in judgment than in speech, in life than in countenance: a cultivator of clemency, a detester of cruelty; neither a sower of your own good fame, nor an envier of another's. To rumours, accusations, suspicions, be least credulous or malignant, but rather most opposed to those who, under the appearance of simplicity, creep in to harm certain people. Slow to anger, prone to mercy, firm in adversity, cautious and humble in prosperity: a concealer of your virtues, as others are of their vices.
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Vanae gloriae contemptor, et bo norum quibus præditus es, non acerbus exactor. Nullius imprudentiam despicias. Rari sermonis ipse. sed loquentium patiens. Severus, non saevus; sed hilarem non aspernens. Sapientiæ cupidus et docilis : quae nosti, sine arrogaulia postulanti imparties; quæ nescis, sine occultatione ignorantiae tibi postula im partiri. Non conturbabit sapieos mores publicos. nec populum in se vitæ novitate convertet. Justitiae DOS! hæc virtus est. CAPUT IV. De justitia. Quid est Justitia, nisi naturæ tacita conventio, in adjutorium multorum inventa? Justitia non nostra constitutio, sed divina lex est, vinculum societatis humanae. In hac non est quod æstimemus quid expe diat :
作虛榮的鄙視者，並非你所稟賦之美善的苛刻索取者。不要輕視任何人的輕率。你自己要寡言，卻要對說話的人有忍耐。嚴肅，而非凶暴；卻不輕棄歡愉之人。要渴慕智慧而受教：你所知道的，要毫無傲慢地分賜給求問的人；你所不知道的，要毫無隱藏你的無知地求人分賜給你。智慧人不擾亂公眾的善風，也不藉生活的標新立異使眾人歸向自己。在這些之後，公義乃是一種美德。第四章。論公義。公義是甚麼，豈不是本性無言的約定，為著扶助眾人而設的麼？公義不是我們的制定，乃是神聖的律法，是人類社會的維繫。在它裏面，沒有我們估量何為有益的餘地：
A despiser of vainglory, and not a harsh exactor of the goods with which you are endowed. Despise no one's imprudence. Be yourself of rare speech, but patient with those who speak. Severe, not savage; yet not spurning the cheerful man. Desirous of wisdom and teachable: what you know, impart without arrogance to one who asks; what you do not know, ask without concealment of your ignorance to have imparted to you. The wise man will not disturb public morals, nor turn the people upon himself by novelty of life. After these, justice is a virtue. CHAPTER IV. On justice. What is justice, but a silent compact of nature, devised for the help of the many? Justice is not our enactment, but a divine law, the bond of human society. In it there is no place for us to estimate what is expedient:
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expedit tibi, quidquid illa dictaverit. Quisquis ergo hanc sectari desideras, Deum time prius et ama, ut ameris a Deo. Amabilis cris Deo, si in hoc illum imitaberis, ut velis omnibus prodesse, et nulli nocere. Ei tunc te jusium virum appellabunt omnes, sequentur, venerabuntur et diligent. Justus enim ut sis , non solum non nocebis, sed etiam nocentes pro bibebis : nam nil nocere, non est justitia, sed absti nentia alieni est. Ab his ergo incipe, ut non auferas, ut ad majora proveharis, et aliis ablata restituas. Ra ptores quoque ipsos ne aliis timendi sint, castiga et cohibe. Ex nulla vocis ambiguitate controversiam nectes, sed animi qualitatem speculare.
凡它所吩咐的，於你就是有益的。所以，凡你願意跟從這公義的，要先敬畏神並愛祂，使你被神所愛。你若在這事上效法祂——就是願意使眾人得益、不害任何人——你便是神所喜愛的。那時眾人都要稱你為公義人，要跟從你、敬重你、愛慕你。因為你要作公義人，不僅自己不行害，也要攔阻行害的人；因為不行害並不是公義，乃是不取別人之物的自制。所以要從這些起頭：就是你不奪取，好叫你能進到更大的事，又把奪去的歸還給人。連那些搶奪者，免得別人懼怕他們，你也要懲治並約束。不要從言語的任何含糊上編織爭訟，乃要察看人心的素質。
whatever it shall have dictated is expedient for you. Whoever, therefore, you are that desire to follow this, fear God first and love Him, that you may be loved by God. You will be lovable to God if you imitate Him in this, that you will to profit all and to harm none. And then all will call you a just man, will follow, revere, and esteem you. For that you may be just, you will not only do no harm, but will also restrain those who harm; for to do no harm is not justice, but abstinence from what is another's. From these things, then, begin: that you take nothing away, that you may advance to greater things, and that you restore to others things taken away. Plunderers too, lest they be feared by others, chastise and restrain. Weave no controversy out of any ambiguity of word, but look to the quality of the mind.
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Nihil tibi iu tersit, an firmes, an jures a. De fide et religione s ias agi, ubicunque de veritate tractatur : nam si jureju rando Deus invocetur, et non invocanti testis est, amen non transies veritatem, ne justitiæ transeas legem. Quod si aliquando coarcteris uti mendacio, utere non ad falsi, sed ad veri custodiam b; et si contigerit fidelitatem mendacio redimi, non men tieris, sed potius excusaberis : quia ubi honesta causa est, justus secreta non prodit, tacenda enim tacet, loquenda loquitur : atque ijli aperta, et secura tranquillitas, ut dum alii vincan malis, vincan iut ab illo mala.
無論你是給予保證、還是起誓，於你都不要有甚麼分別。要知道，無論在何處論到真理，所論的事都關乎信仰與虔誠：因為若藉起誓求告神，祂對那不求告祂之人也是見證；你不可越過真理，免得你越過公義的律法。但你若有時被迫不得不用謊言，就要用它不是為保守虛假，乃是為保守真實；倘若信實非藉謊言不得保全，你就不算說謊，反倒算為情有可原：因為當原由正當時，公義人不洩漏祕密，他緘默那當緘默的，述說那當述說的；他得享公開而穩妥的安寧，以致當別人被惡所勝時，惡卻被他所勝。
Let it make no difference to you whether you give an assurance or whether you swear an oath. Know that, wherever truth is treated of, the matter concerns faith and religion: for if God be invoked by an oath, He is also a witness to one who does not invoke Him; you shall not overstep the truth, lest you overstep the law of justice. But if at any time you are constrained to use a falsehood, use it not for the guarding of the false but of the true; and if it should befall that fidelity be redeemed by a falsehood, you will not be lying, but rather will be excused: because where the cause is honourable, the just man does not betray secrets, for he keeps silent what is to be kept silent and speaks what is to be spoken; and to him belongs open and secure tranquillity, so that, while others are conquered by evils, evils are conquered by him.
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Haec ergo si studere curaveris, lætus et intrepidus cursus tui finem exspectabis, prospicies haec tristia hujus mundi hilaris, tumultuosa quietus, extrema securus. CAPUT V. De mensura et moderatione prudentia. His ergo institutionibus observatis, quatuor virtu lam species perfectam te facient virum, si mensuram rectitudinis earum æquo virendi fine servaveris.
所以你若殷勤切慕這些事，便要歡然無畏地等候你路程的終局；對這世界愁苦之事，你要喜樂；對其紛擾之事，你要安寧；對其終末之事，你要穩妥。第五章。論智慧的尺度與節制。當這些教訓被遵守之後，這四種美德便要使你成為完全的人，倘若你以均衡的生活準則保守它們正直的分寸。
If, therefore, you take care to be zealous for these things, you will await the end of your course glad and undaunted; you will look upon the sad things of this world cheerful, upon its tumultuous things tranquil, upon its final things secure. CHAPTER V. On the measure and moderation of prudence. When these instructions have been observed, the four kinds of virtues will make you a perfect man, if you keep the measure of their rectitude by an even rule of living.
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Nam si prudentia terminos suos excedat, callida et pavida commiseris, investigator latentium, et scru- Utor qualiumcunque noxarum ostenderis, notaberis timidus, speciosus [forte, suspiciosus], attentus, sem- per aliquid quaerens, semper aliquid tiinens, semper aliquid dubitans, et subtilissimas suspiciones suas ad animi tui apprehensionem impingas. Monstraberis di gito astutia plenos, versipellis, et simplicitatis inimi cus, contemplatorque culpurum, et postremo uno nomine vocaberis a cunctis, malus homo. In has ergo maculas prudenlia immensurata perducct. Qui cunque in illa mediocri lance persistit, nec obtusum in se aliquid habeat, nec versutum. CAPUT VI. Die moderanda fortitudine.
因為智慧若越過自己的界限，你就要犯下狡詐和怯懦之事，並要顯出自己是隱密之事的查探者、各樣傷害的搜尋者；你必被人指為膽怯、貌似有理〔或作：多疑〕、過分留心，總在尋求甚麼、總在懼怕甚麼、總在疑惑甚麼，並把你最精細的猜疑撞向你自己心思的領會。你必被人用指頭指著，說是滿了詭計、反覆無常、單純的仇敵、過失的窺伺者；末了眾人要用一個名稱呼你：惡人。所以，無節制的智慧要把你引入這些污點。凡持守在那中庸天平上的，在自己裏面便既沒有遲鈍之物，也沒有狡詐之物。第六章。論剛毅的節制。
For if prudence exceed its bounds, you will have committed cunning and timorous things, and will show yourself an investigator of hidden matters and a scrutinizer of injuries of every kind; you will be noted as timid, plausible [perhaps: suspicious], over-attentive, always seeking something, always fearing something, always doubting something, and dashing your most subtle suspicions against the apprehension of your own mind. You will be pointed at with the finger as one full of craft, a turncoat, an enemy of simplicity, a contemplator of faults; and at last by one name you will be called by all: an evil man. Into these stains, therefore, will immoderate prudence lead you. Whoever persists in that middle balance will have in himself nothing dull nor anything crafty. CHAPTER VI. On the moderation of fortitude.
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Magnanimitas autem si se extra modum suum ei tollat, faciet virum minacem, inflatum, turbidum, inquietum : et in quascunque extollentias dictorum actorumque, neglecta honestate, festinum ; qui mo mentis omnibus supercilia subrigens, et bestiarius etiam quieta excitat, alium ferit, alium fugat. Sed quamvis audax sit impugnator, tamen multa extra se valentia ferre non poterit. Sed aut miserum appe tit finem, aut ærumnosam sui memoriam derelinquit. Mensura ergo magnanimitatis est, uec timidum esse hominem, nec audacem. CAPUT VII. De modo temperantiæ. Continentia deinde his terminis astringat : cave ne parcus sis, ne speciose et timide manum contra has. Ne in minimis quoque speculum ponas.
但寬宏若把自己高抬超過它的尺度，就要使人成為恐嚇人的、自高的、騷亂的、不安的；又使他不顧體面，魯莽地投入言行各樣的放縱；他時時刻刻揚起眉頭，並像鬥獸者一般攪動連那平靜之事，擊打這個，趕逐那個。但他雖是膽大的攻擊者，卻不能擔當許多比他更強的事。他或是尋得悲慘的結局，或是留下自己災禍的記念。所以寬宏的尺度，乃是使人既不膽怯，又不過於膽大。第七章。論節制的方式。其次，要讓節制以這些界限約束自己：謹慎，免得你吝嗇，免得你做作而怯懦地縮回手。不要連在極小的事上也豎起一面鏡子（吹毛求疵）。
But if magnanimity exalt itself beyond its measure, it will make a man menacing, puffed up, turbulent, restless; and headlong into every kind of extravagance of words and deeds, with honour neglected; one who at every moment raises his eyebrows, and, like a beast-fighter, stirs up even quiet things, strikes one, puts another to flight. But although he be a bold assailant, yet he will not be able to bear many things stronger than himself. But he either seeks a wretched end, or leaves behind a calamitous memory of himself. The measure of magnanimity, therefore, is that a man be neither timid nor over-bold. CHAPTER VII. On the mode of temperance. Let continence next bind itself by these bounds: beware lest you be stingy, lest you draw back your hand showily and timidly. Do not set up a mirror even in the least things.
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Nam ta lis et tam circumcisa vilis putabitur integritas. Hac ergo mediocritatis linea continentiam observabis, ut nec voluptati deditus, prodigus et luxuriosus appa reas nec avara tenacitate sordidus aut obscurus ex sistas. CAPUT VIII. Qualiter sit moderanda justitia. Justitia postremo eo mediocritatis tibi itinere te. genda est, ut nec ductu jugiter [Al. turpiter] levi im motam semper animi rationem negligentia subse quatur. Dum neque de magnis, neque de minimis errantium vitiis corrigendi curam geris, sed neqne licentiam peccandi, aut illudentibus tibi blande, aut illudentibus proterve permittis, neque rursus nimia rigiditate et asperitate, nil veniae aut benignitati re.
因為這樣削減過度的廉正，必被算為卑陋。所以你要藉這節制的界線謹守節制，使你既不顯為沉溺逸樂、揮霍奢華，也不因貪婪的吝嗇而顯為卑污或晦暗。第八章。論公義當如何節制。最後，公義當以這樣的節制之路加以調節，使心思的理性常存不移，免得受疏忽以〔或作：卑下地〕輕率的引導而長久跟隨。當你既不放任那些犯錯之人的大小過失不予更正，卻也不容人放縱犯罪——無論是對那諂媚哄騙你的人、或是對那肆無忌憚哄騙你的人——也不再以過分的剛硬與嚴酷，
For such an integrity, so pared down, will be reckoned mean. By this line of moderation, therefore, you will observe continence, so that you appear neither given over to pleasure, prodigal and luxurious, nor exist sordid or obscure through avaricious tenacity. CHAPTER VIII. How justice is to be moderated. Justice, finally, is to be tempered by such a path of moderation that the reasoning of the mind, kept ever unmoved, may not be followed perpetually by negligence under a [variously: basely] light guidance. While you take care to correct neither the great nor the small vices of those who err, yet you neither permit licence in sinning—whether to those who fawningly delude you, or to those who delude you wantonly—nor again, by excessive rigidity and harshness, reserving nothing for pardon or kindness.
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servans, humanae societati durus appareas. Ita ergo justitiæ regula tenenda est, ut reverentia disciplinæ ejus neque nimia negligentiæ communitate despect'a vilescat, neque severiori atrocitate diuturna gratiam humanæ amabilitatis amittat. Conclusio præmissorum. Si quis ergo vitam suam ad utilitatem non tantum pariat, sed multorum inculpabiliter componere desi derat, hanc praedictarum virtutum formulam pro qua litatibus temporum, locorum, personaruin atque cau sarum sequatur : eo mediocritatis insistens, quo per abrupta altrinsecus præcipitia, aut ruenlem corporis devitet insaniam, aut efficientem puniat ignaviam e.
全不為赦免或仁慈留餘地，以致向人類社會顯為苛刻。所以公義的準則當這樣持守：使其管教的可敬，既不因過度疏忽的縱容而被輕看貶損，也不因更嚴酷而持久的嚴厲而失去人情和藹的恩惠。前述各端的結論。所以，若有人渴望無可指摘地安排自己的生活，不僅為自己、也為眾人的益處，就讓他按時、地、人、事的性質，跟從上述眾美德的這準則：堅守在那節制之路上，藉此在兩旁陡落的懸崖之間，或避免身體傾覆的瘋狂，或懲治其產生懶惰的怠惰。
reserving nothing for pardon or kindness, appear harsh to human society. Thus, therefore, is the rule of justice to be held, that the reverence of its discipline neither grow cheap, despised through too great a fellowship of negligence, nor, through a harsher and prolonged severity, lose the grace of human amiability. Conclusion of the foregoing. If anyone, then, desires to order his life blamelessly to the advantage not only of himself but of the many, let him follow this formula of the aforesaid virtues according to the qualities of times, places, persons, and causes: pressing on by that path of moderation whereby, through the precipices that fall away on either side, he may either avoid the headlong madness of the body, or punish its productive sloth.