Either it is a well-arranged universe or a chaos huddled together, but still a universe. But can a certain order subsist in thee, and disorder in the All? And this too when all things are so separated and diffused and sympathetic.

[4] In praecipitia cursus iste deducit; huius eminentis vitae exitus cadere est. Deinde ne resistere quidem licet, cum coepit transversos agere felicitas, aut saltim rectis aut semel ruere: non vertit fortuna sed cernulat et allidit.

« Tout ce qui est au monde est concupiscence de la chair, ou concupiscence des yeux, ou orgueil de la vie : libido sentiendi, libido sciendi, libido dominandi. » Malheureuse la terre de malédiction que ces trois fleuves de feu embrasent plutôt qu’ils n’arrosent ! Heureux ceux qui, étant sur ces fleuves, non pas plongés, non pas entraînés, mais immobiles, mais affermis ; non pas debout, mais assis dans une assiette basse et sûre, d’où ils ne se relèvent pas avant la lumière, mais, après s’y être reposés en paix, tendent la main à celui qui les doit élever, pour les faire tenir debout et fermes dans les porches de la sainte Hiérusalem, où l’orgueil ne pourra plus les combattre et les abattre ; et qui cependant pleurent, non pas de voir écouler toutes les choses périssables que les torrents entraînent, mais dans le souvenir de leur chère patrie, de la Hiérusalem céleste, dont ils se souviennent sans cesse dans la longueur de leur exil !

Thou wilt set little value on pleasing song and dancing and the pancratium, if thou wilt distribute the melody of the voice into its several sounds, and ask thyself as to each, if thou art mastered by this; for thou wilt be prevented by shame from confessing it: and in the matter of dancing, if at each movement and attitude thou wilt do the same; and the like also in the matter of the pancratium. In all things, then, except virtue and the acts of virtue, remember to apply thyself to their several parts, and by this division to come to value them little: and apply this rule also to thy whole life.

But if this is so, be assured that if it ought to have been otherwise, the gods would have done it. For if it were just, it would also be possible; and if it were according to nature, nature would have had it so. But because it is not so, if in fact it is not so, be thou convinced that it ought not to have been so:—for thou seest even of thyself that in this inquiry thou art disputing with the diety; and we should not thus dispute with the gods, unless they were most excellent and most just;—but if this is so, they would not have allowed anything in the ordering of the universe to be neglected unjustly and irrationally.

[8] Quidam ex nostris, quamvis philosophia studium virtutis esset et haec peteretur, illa peteret, tamen non putaverunt illas distrahi posse; nam nec philosophia sine virtute est nec sine philosophia virtus. Philosophia studium virtutis est, sed per ipsam virtutem; nec virtus autem esse sine studio sui potest nec virtutis studium sine ipsa. Non enim quemadmodum in iis qui aliquid ex distanti loco ferire conantur alibi est qui petit, alibi quod petitur; nec quemadmodum itinera quae ad urbes perducunt <extra urbes sunt, sic viae ad virtutem> extra ipsam: ad virtutem venitur per ipsam, cohaerent inter se philosophia virtusque.

[12] Intueris illas potentium domos, illa tumultuosa rixa salutantium limina? multum habent contumeliarum ut intres, plus cum intraveris. Praeteri istos gradus divitum et magno adgestu suspensa vestibula: non in praerupto tantum istic stabis sed in lubrico. Huc potius te ad sapientiam derige, tranquillissimasque res eius et simul amplissimas pete.

[11] Quoniam, ut voluisti, morem gessi tibi, nunc ipse dicam mihi quoddicturum esse te video: latrunculis ludimus. In supervacuis subtilitasteritur: non faciunt bonos ista sed doctos.

En sachant la passion dominante de chacun, on est sûr de lui plaire ; et néanmoins chacun a ses fantaisies, contraires à son propre bien, dans l’idée même qu’il a du bien ; et c’est une bizarrerie qui met hors de gamme.

[13] Hinc atque illinc philosopho manus auditor intentat et super ipsum caput mirantium turba consistit: non laudatur ille nunc, si intellegis, sed conclamatur. Relinquantur istae voces illis artibus quae propositum habent populo placere: philosophia adoretur.

La nourriture du corps est peu à peu. Plénitude de nourriture et peu de substance.

De deux personnes qui disent de sots contes, l’un qui a double sens entendu dans la cabale, l’autre qui n’a qu’un sens, si quelqu’un, n’étant pas du secret, entend discourir les deux en cette sorte, il en fera même jugement. Mais si ensuite, dans le reste du discours, l’un dit des choses angéliques, et l’autre toujours des choses plates et communes, il jugera que l’un parlait avec mystère, et non pas l’autre : l’un ayant assez montré qu’il est incapable de telle sottise, et capable d’être mystérieux ; l’autre, qu’il est incapable de mystère, et capable de sottise. Le Vieux Testament est un chiffre.

子謂子夏曰：「女爲君子儒，無爲小人儒。」 註解：「女」有「汝、你」的意思。本句文意是「孔子給學生子夏的期許，希望子夏能做大事，不做計算小事的儒者。」

Toutes les fausses beautés que nous blâmons en Cicéron ont des admirateurs, et en grand nombre.

[7] Ideo Heraclitus, cui cognomen fecit orationis obscuritas, 'unus' inquit 'dies par omni est'. Hoc alius aliter excepit. Dixit enim *** parem esse horis, nec mentitur; nam si dies est tempus viginti et quattuor horarum, necesse est omnes inter se dies pares esse, quia nox habet quod dies perdidit. Alius ait parem esse unum diem omnibus similitudine; nihil enim habet longissimi temporis spatium quod non ct in uno die invenias, lucem et noctem, et in alternas mundi vices plura facit ista, non <alia>: *** alias contractior, alias productior.

A Lion saw a fine fat Bull pasturing among a herd of cattle and cast about for some means of getting him into his clutches; so he sent him word that he was sacrificing a sheep, and asked if he would do him the honour of dining with him. The Bull accepted the invitation, but, on arriving at the Lion’s den, he saw a great array of saucepans and spits, but no sign of a sheep; so he turned on his heel and walked quietly away. The Lion called after him in an injured tone to ask the reason, and the Bull turned round and said, “I have reason enough. When I saw all your preparations it struck me at once that the victim was to be a Bull and not a sheep.” The net is spread in vain in sight of the bird.

[15] Peregrinatio notitiam dabit gentium,novas tibi montium formas ostendet, invisitata spatia camporum et inriguasperennibus aquis valles; alicuius fluminis <singularem ponet> sub observationenaturam, sive ut Nilus aestivo incremento tumet, sive ut Tigris eripiturex oculis et acto per occulta cursu integrae magnitudinis redditur, siveut Maeander, poetarum omnium exercitatio et ludus, implicatur crebris anfractibuset saepe in vicinum alveo suo admotus, antequam sibi influat, flectitur:ceterum neque meliorem faciet neque saniorem.

As it happens to thee in the amphitheatre and such places, that the continual sight of the same things and the uniformity make the spectacle wearisome, so it is in the whole of life; for all things above, below, are the same and from the same. How long then?

Contre la fable d’Esdras, II Mach., ii. — Josèphe, Ant., ii, 1 : Cyrus prit sujet de la prophétie d’Isaïe de relâcher le peuple, les Juifs avaient des possessions paisibles sous Cyrus en Babylone, donc ils pouvaient bien avoir la loi, IV Rois, xvii, 27. Josèphe, en toute l’histoire d’Esdras, ne dit pas un mot de ce rétablissement.

How many together with whom I came into the world are already gone out of it.