[6] Sensi ergo, ut dicebam, quandam non quidem perturbationem, sed mutationem: rursus ad primum conspectum redditae lucis alacritas rediit incogitata et iniussa. Illud deinde mecum loqui coepi, quam inepte quaedam magis aut minus timeremus, cum omnium idem finis esset. Quid enim interest utrum supra aliquem vigilarium ruat an mons? nihil invenies. Erunt tamen qui hanc ruinam magis timeant, quamvis utraque mortifera aeque sit; adeo non effectu, sed efficientia timor spectat.

[8] Alius, cui convivarum censura permissa est, perstat infelix et exspectat quos adulatio et intemperantia aut gulae aut linguae revocet in crastinum. Adice obsonatores quibus dominici palati notitia subtilis est, qui sciunt cuius illum rei sapor excitet, cuius delectet aspectus, cuius novitate nauseabundus erigi possit, quid iam ipsa satietate fastidiat, quid illo die esuriat. Cum his cenare non sustinet et maiestatis suae deminutionem putat ad eandem mensam cum servo suo accedere. Di melius! quot ex istis dominos habet!

子游問孝。子曰：「今之孝者，是謂能養。至於犬馬，皆能有養。不敬，何以別乎？」

Let this always be plain to thee, that this piece of land is like any other; and that all things here are the same with things on top of a mountain, or on the seashore, or wherever thou choosest to be. For thou wilt find just what Plato says, Dwelling within the walls of a city as in a shepherd’s fold on a mountain.

Le bec du perroquet qu’il essuie, quoiqu’il soit net.

A Wolf once got a bone stuck in his throat. So he went to a Crane and begged her to put her long bill down his throat and pull it out. “I’ll make it worth your while,” he added. The Crane did as she was asked, and got the bone out quite easily. The Wolf thanked her warmly, and was just turning away, when she cried, “What about that fee of mine?” “Well, what about it?” snapped the Wolf, baring his teeth as he spoke; “you can go about boasting that you once put your head into a Wolf’s mouth and didn’t get it bitten off. What more do you want?”

How can our principles become dead, unless the impressions [thoughts] which correspond to them are extinguished? But it is in thy power continuously to fan these thoughts into a flame. I can have that opinion about anything, which I ought to have. If I can, why am I disturbed? The things which are external to my mind have no relation at all to my mind.—Let this be the state of thy affects, and thou standest erect. To recover thy life is in thy power. Look at things again as thou didst use to look at them; for in this consists the recovery of thy life.

長沮、桀溺耦而耕。孔子過之，使子路問津焉。長沮曰：「夫執輿者爲誰？」子路曰：「爲孔丘。」曰：「是魯孔丘與？」曰：「是也。」曰：「是知津矣！」問於桀溺，桀溺曰：「子爲誰？」曰：「爲仲由。」曰：「是魯孔丘之徒與？」對曰：「然。」曰：「滔滔者，天下皆是也，而誰以易之？且而與其從辟人之士也，豈若從辟世之士哉？」耰而不輟。子路行以吿，夫子憮然曰：「鳥獸不可與同群！吾非斯人之徒與而誰與？天下有道，丘不與易也。」

[1] Rem utilem desideras et ad sapientiam properanti necessariam, dividi philosophiam et ingens corpus eius in membra disponi; facilius enim per partes in cognitionem totius adducimur. Utinam quidem quemadmodum universa mundi facies in conspectum venit, ita philosophia tota nobis posset occurrere, simillimum mundo spectaculum! Profecto enim omnes mortales in admirationem sui raperet, relictis iis quae nunc magna magnorum ignorantia credimus. Sed quia contingere hoc non potest, est sic nobis aspicienda quemadmodum mundi secreta cernuntur.

[14] Dicebat quidem ille Epicuri praeceptis obsequens, primum sperare se nullum dolorem esse in illo extremo anhelitu; si tamen esset, habere aliquantum in ipsa brevitate solacii; nullum enim dolorem longum esse qui magnus est. Ceterum succursurum sibi etiam in ipsa distractione animae corporis que, si cum cruciatu id fieret, post illum dolorem se dolere non posse. Non dubitare autem se quin senilis anima in primis labris esset nec magna vi distraheretur a corpore. 'Ignis qui alentem materiam occupavit aqua et interdum ruina exstinguendus est: ille qui alimentis deficitur sua sponte subsidit.'

Pyrrhonisme. — J’écrirai ici mes pensées sans ordre, et non pas peut-être dans une confusion sans dessein : c’est le véritable ordre, et qui marquera toujours mon objet par le désordre même. Je ferais trop d’honneur à mon sujet, si je le traitais avec ordre, puisque je veux montrer qu’il en est incapable.

[1] Consilio tuo accedo: absconde te in otio, sed et ipsum otium absconde. Hoc te facturum Stoicorum etiam si non praecepto, at exemplo licet scias; sed ex praecepto quoque facies: et tibi et cui voles approbaris.

Trop et trop peu de vin : ne lui en donnez pas, il ne peut trouver la vérité ; donnez-lui en trop, de même.

子語魯大師樂，曰：「樂其可知也。始作，翕如也。從之，純如也，皦如也，繹如也。以成。」

The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.

Perceive at last that thou hast in thee something better and more divine than the things which cause the various affects, and as it were pull thee by the strings. What is there now in my mind? Is it fear, or suspicion, or desire, or anything of the kind?

[3] 'Quid illud?' inquis 'adhuc volo.' In hoc plurimum est, non sic quomodo principia totius operis dimidium occupare dicuntur. Ista res animo constat; itaque pars magna bonitatis est velle fieri bonum. Scis quem bonum dicam? perfectum, absolutum, quem malum facere nulla vis, nulla necessitas possit.

Three Bulls were grazing in a meadow, and were watched by a Lion, who longed to capture and devour them, but who felt that he was no match for the three so long as they kept together. So he began by false whispers and malicious hints to foment jealousies and distrust among them. This stratagem succeeded so well that ere long the Bulls grew cold and unfriendly, and finally avoided each other and fed each one by himself apart. No sooner did the Lion see this than he fell upon them one by one and killed them in turn. The quarrels of friends are the opportunities of foes.

A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.'

Les Jésuites. — Les Jésuites ont voulu joindre Dieu au monde et n’ont gagné que le mépris de Dieu et du monde. Car du côté de la conscience cela est évident, et du côté du monde ils ne sont pas de bons cabalistes. Ils ont du pouvoir, comme je l’ai dit souvent, mais c’est-à-dire à l’égard des autres religieux. Ils auront le crédit de faire bâtir une chapelle et d’avoir une station du jubilé, non de pouvoir faire avoir des évêchés, des gouvernements de places. C’est un sot poste dans le monde que celui de moines, qu’ils tiennent par leur aveu même (P. Brisacier. Bénédictins). Cependant… vous ployez sous les plus puissants que vous et vous opprimez de tout votre petit crédit ceux qui ont moins d’intrigue que vous dans le monde.