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  外语解密学习法 逆读法(Reverse Reading Method)   解读法(Decode-Reading Method)训练范文 ——                 

解密目标语言:英语                                解密辅助语言:汉语
               Language to be decoded:  English                   Auxiliary Language :  Chinese 

  
            
解密文本:    《沉思录》 (古罗马皇帝、哲学家)马可奥勒留 著          
 
The  Meditations
of  Marcus Aurelius

Book1 Book2 Book3 Book4 Book5 Book6 Book7 Book8 Book9 Book10 Book11 Book12          

 
希英对照(Greek & English)                                  拉英对照(Latin & English)                               英汉对照(English & Chinese)



  

 

 1. From my grandfather Verus [I learned] good morals and the government of my temper.

2. From the reputation and remembrance of my father, modesty and a manly character.


3. From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

4. From my great-grandfather, not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.

5. From my governor, to be neither of the green nor of the blue party at the games in the Circus, nor a partisan either of the Parmularius or the Scutarius at the gladiators' fights; from him too I learned endurance of labor, and to want little, and to work with my own hands, and not to meddle with other people's affairs, and not to be ready to listen to slander.

6. From Diognetus, not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things; and not to breed quails [for fighting], nor to give myself up passionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus; and to have written dialogues in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.


7. From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

8. From Apollonius I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same, in sharp pains, on the occasion of the loss of a child, and in long illness; and to see clearly in a living example that the same man can be both most resolute and yielding, and not peevish in giving his instruction; and to have had before my eyes a man who clearly considered his experience and his skill in expounding philosophical principles as the smallest of his merits; and from him I learned how to receive from friends what are esteemed favors, without being either humbled by them or letting them pass unnoticed.





9. From Sextus, a benevolent disposition, and the example of a family governed in a fatherly manner, and the idea of living conformably to nature; and gravity without affectation, and to look carefully after the interests of friends, and to tolerate ignorant persons, and those who form opinions without consideration:+ he had the power of readily accommodating himself to all, so that intercourse with him was more agreeable than any flattery; and at the same time he was most highly venerated by those who associated with him: and he had the faculty both of discovery and ordering, in an intelligent and methodical way, the principles necessary for life; and he never showed anger or any other passion, but was entirely free from passion, and also most affectionate; and he could express approbation without noisy display, and he possessed much knowledge without ostentation.




10. From Alexander the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.



11. From Fronto I learned to observe what envy and duplicity and hypocrisy are in a tyrant, and that generally those among us who are called Patricians are rather deficient in paternal affection.



12. From Alexander the Platonic, not frequently nor without necessity to say to any one, or to write in a letter, that I have no leisure; nor continually to excuse the neglect of duties required by our relation to those with whom we live, by alleging urgent occupations.




13. From Catulus not to be indifferent when a friend finds fault, even if he should find fault without reason, but to try to restore him to his usual disposition; and to be ready to speak well of teachers, as it is reported of Domitius and Athenodotus; and to love my children truly.




14. From my brother Severus, to love my kin, and to love truth, and to love justice; and through him I learned to know Thrasea, Helvidius, Cato, Dion, Brutus; and from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed; I learned from him also + consistency and undeviating steadiness in my regard for philosophy; and a disposition to do good, and to give to others readily, and to cherish good hopes, and to believe that I am loved by my friends; and in him I observed no concealment of his opinions with respect to those whom he condemned, and that his friends had no need to conjecture what he wished or did not wish, but it was quite plain.




15. From Maximus I learned self-government, and not to be led aside by anything; and cheerfulness in all circumstances, as well as in illness; and a just admixture in the moral character of sweetness and dignity, and to do what was set before me without complaining. I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprise, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever passionate or suspicious. He was accustomed to do acts of beneficence, and was ready to forgive, and was free from all falsehood; and he presented the appearance of a man who could not be diverted from right, rather than of a man who had been improved. I observed, too, that no man could ever think that he was despised by Maximus, or ever venture to think himself a better man. He had also the art of being humorous in an agreeable way.+


16. In my father I observed mildness of temper, and unchangeable resolution in the things which he had determined after due deliberation; and no vain-glory in those things which men call honors; and a love of labor and perseverance; and a readiness to listen to those who had anything to propose for the common weal; and undeviating firmness in giving to every man according to his deserts; and a knowledge derived from experience of the occasions for vigorous action and for remission. And I observed that he had overcome all passion for boys; and he considered himself no more than any other citizen; and he released his friends from all obligation to sup with him or to attend him of necessity when he went abroad, and those who had failed to accompany him, by reason of any urgent circumstances, always found him the same. I observed too his habit of careful inquiry in all matters of deliberation, and his persistency, and that he never stopped his investigation through being satisfied with appearances which first present themselves; and that his disposition was to keep his friends, and not to be soon tired of them, nor yet to be extravagant in his affection; and to be satisfied on all occasions, and cheerful; and to foresee things a long way off, and to provide for the smallest without display; and to check immediately popular applause and all flattery; and to be ever watchful over the things which were necessary for the administration of the empire, and to be a good manager of the expenditure, and patiently to endure the blame which he got for such conduct; and he was neither superstitious with respect to the gods, nor did he court men by gifts or by trying to please them, or by flattering the populace; but he showed sobriety in all things, and firmness, and never any mean thoughts or action, nor love of novelty. And the things which conduce in any way to the commodity of life, and of which fortune gives an abundant supply, he used without arrogance and without excusing himself; so that when he had them, he enjoyed them without affectation, and when he had them not, he did not want them. No one could ever say of him that he was either a sophist or a [home-bred] flippant slave or a pedant; but every one acknowledged him to be a man ripe, perfect, above flattery, able to manage his own and other men's affairs. Besides this, he honored those who were true philosophers, and he did not reproach those who pretended to be philosophers, nor yet was he easily led by them. He was also easy in conversation, and he made himself agreeable without any offensive affectation. He took a reasonable care of his body's health, not as one who was greatly attached to life, nor out of regard to personal appearance, nor yet in a careless way, but so that through his own attention he very seldom stood in need of the physician's art or of medicine or external applications. He was most ready to give without envy to those who possessed any particular faculty, such as that of eloquence or knowledge of the law or of morals, or of anything else; and he gave them his help, that each might enjoy reputation according to his deserts; and he always acted conformably to the institutions of his country, without showing any affectation of doing so. Further, he was not fond of change nor unsteady, but he loved to stay in the same places, and to employ himself about the same things; and after his paroxysms of headache he came immediately fresh and vigorous to his usual occupations. His secrets were not many, but very few and very rare, and these only about public matters; and he showed prudence and economy in the exhibition of the public spectacles and the construction of public buildings, his donations to the people, and in such things, for he was a man who looked to what ought to be done, not to the reputation which is got by a man's acts. He did not take the bath at unseasonable hours; he was not fond of building houses, nor curious about what he ate, nor about the texture and color of his clothes, nor about the beauty of his slaves. His dress came from Lorium, his villa on the coast, and from Lanuvium generally. We know how he behaved to the toll-collector at Tusculum who asked his pardon; and such was all his behavior. There was in him nothing harsh, nor implacable, nor violent, nor, as one may say, anything carried to the sweating point; but he examined all things severally, as if he had abundance of time, and without confusion, in an orderly way, vigorously and consistently. And that might be applied to him which is recorded of Socrates, that he was able both to abstain from, and to enjoy, those things which many are too weak to abstain from, and cannot enjoy without excess. But to be strong enough both to bear the one and to be sober in the other is the mark of a man who has a perfect and invincible soul, such as he showed in the illness of Maximus.









17. To the gods I am indebted for having good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen and friends, nearly everything good. Further, I owe it to the gods that I was not hurried into any offence against any of them, though I had a disposition which, if opportunity had offered, might have led me to do something of this kind; but, through their favor, there never was such a concurrence of circumstances as put me to the trial. Further, I am thankful to the gods that I was not longer brought up with my grandfather's concubine, and that I preserved the flower of my youth, and that I did not make proof of my virility before the proper season, but even deferred the time; that I was subjected to a ruler and father who was able to take away all pride from me, and to bring me to the knowledge that it is possible for a man to live in a palace without wanting either guards or embroidered dresses, or torches and statues, and such-like show; but that it is in such a man's power to bring himself very near to the fashion of a private person, without being for this reason either meaner in thought, or more remiss in action, with respect to the things which must be done for the public interest in a manner that befits a ruler. I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who at the same time pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honor, which they seemed to desire, without putting them off with hope of my doing it some other time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured, and, though I was often out of humor with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers [of histories], or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.










                        
  

 

 

1. 在我祖父维勒斯那里,我知道了什么是高尚的品德,以及如何控制自己的情绪。

2.  通过缅怀我亲生父亲的英名,追忆其事迹,我知道了什么是谦虚,以及应当怎样做一个刚毅的男子汉。


3. 从我母亲那里,我学习到了虔诚忠贞、友善仁爱、杜绝恶行、拒斥邪念的高尚品质,以及漠视奢华和崇尚检朴的生活方式。

4. 我的曾祖父让我知道,不要总是在公共学校里出出进进,而应于家中供养有学识的教师,且在求知这方面应当慷慨投入、不惜代价。

5. 听从老师的教诲,我告诫自己不要加入马戏娱乐或者角斗表演活动中的党派之争,而是应当任劳任怨,清心寡欲,凡事自己动手,不干涉他人的事情,不听信诽谤中伤。


6. 是一个叫狄奥尼纳图斯的人引导我懂得,人不应忙忙碌碌于琐细小事,不要轻信江湖骗子之流所谓的驱鬼除怪这一套把戏,不热衷血腥厮杀也不畏刀避剑,认真倾听他人的发言,主动学习哲理知识。我先后倾听过巴克斯、坦德西斯、马尔塞勒斯的思想,年轻时写过“对话录”一类的文体,向往粗衣寒舍,渴求所有希腊式的文化与学问。




7. 鲁斯提库斯让我警觉到,我的品格还需要完善和锻造。我还知道不应当卖弄口才、强词夺理、逞一时口舌之快以压倒别人;不要以一种抽象空洞的方式写东西,不发布哪怕一点儿蛊惑煽动之词;不要故意炫耀自己是个万事通,或者单单为了能引人注目才做好事;不要追求华而不实、言之无物的文风;不宜在内宅里穿着外出时的正装走来走去,公共场合与私人空间中的举动应有所区分;信上的话要简单明了——就像鲁斯提库斯写给我母亲的那样;对于那些出言不逊,或对让我们受到损害的人,也要心怀慈悲,只要他们显现出一点和好的诚意,就应当抛弃陈见,欣然接受。此外,在他那儿我还学习到,读书要力求细致入微,不应浅尝辄止,不能只满足于字面理解,不能轻信那夸夸其谈之辈。我还应感谢他利用自己所收藏的图书,让我有幸熟识犬儒学派代表人物埃比克泰德的至理名言。

8. 在阿珀洛尼乌斯那里,我知道了:人应当有自由的心志和坚定的目标;除了理性之外,没有什么能值得我们分心投入,即使一分钟的溜号儿也不应该;在剧烈痛苦中也要保持常态,即使身遭丧子打击或长卧病榻之苦。此外,他还为我树立了这样一个活生生的榜样——能伸能屈,品性坚定又处事灵活;循循善诱,从不粗暴待人。他让我清楚地看到了什么是虚怀若谷,即他将自己阐释哲学问题时所展现的那种渊博学养与高超技巧,视做最微不足道的本职。在他那里,我还学到了如何赢得朋友的敬意与好感,而又不是一味地卑微低贱,让人瞧不起,或让人无视自己的存在。


9.  萨克斯图表现出了一种宽宏大度的气质,树立了慈父式家庭管理的榜样,他那顺势而为的人生观,也颇值得我学习。他神情庄重,不虚情假意;他尽心尽力地关注朋友的疾苦,对愚昧无知之人或那些不经斟酌便口出狂言者,也都能平心静气地忍耐。他拥有一种能力,使自己能够很顺畅地被任何人接受,以至于跟他相处起来很愉快,比听什么好听的奉承都更令人感到舒服。与此同时,他自己也赢得了身边那些人的崇高敬意。此外,他还能够以一种明智而有条不紊的方式,发掘并调整那些指导自己生活的核心原则。他从不震怒或表现得激情澎湃。他情深义厚,同时又能把持自己,不为任何冲动情绪所左右。他能够恰当地表达自己对人对事的赞许,但又不嚷嚷起没完。他见多识广,而不空口卖弄学识,只求哗众取宠。


10.  师从文法学家亚历山大,我知道应该努力做到不吹毛求疵,光想着挑别人的毛病。对于那些用词不雅、文法不通或表述生硬的人,不要过于苛责,而是应用策略充分地引导他们,以一种问答交流式的、事实确证式的或者探讨写作本身的方式——而不是就词汇论词汇、就文法论文法,或者其他的一些恰当途径,来教会他们使用正确的文法和词句。

11.  在佛朗特那里,我知道了什么是嫉妒猜疑、表里不一和虚伪狡诈——这些不良品质在暴君身上暴露无遗;我还知道了,那些被我们叫做达官显贵的人物,也大多都是最没有慈悲心肠的人。


12.  从柏拉图主义者亚历山大那里,我知道了与人谈话也好,跟人通信也好,都要掌握尺度火候,不要过于热情频繁,也不要过于冷漠被动;知道了我们本没有闲暇时间来做无用之事;还知道了,对于那些与我们共同生活的人,我们应该努力尽到对他们的义务,不要总是拿我们另有急事这样的借口来敷衍搪塞。

13.  从喀图鲁斯那里,我明白了,当有朋友心生抱怨,甚至是无来由地挑剔指责的时候,我们不能无动于衷,而是应当劝导他们恢复理智与冷静,并且总是准备着以好言相劝、以理服人,正像大家所夸奖的多米提乌斯和阿斯诺多图斯的所作所为一样。从他那里,我还懂得了要真心诚意地爱自己的孩子。


14.  从我兄弟那里,我懂得了应该爱自己的亲人、爱真理、爱正义;通过他,我了解了斯雷西亚、赫尔维蒂乌斯和加图等名流贤达。通过他,我接受了一种观念,即我们应当建立这样的统治机构,它施行一种对全人类具有普遍效力的法则,信守权利平等和言论自由,主张建立君王政体,并使之能最大限度地照顾到所有被治者的自由。他还让我懂得,对于哲理知识,应抱有持之以恒和坚定不移的敬意;要学会行善积德、乐于助人、和善可亲、满怀美好的希望,相信朋友们一定会喜欢自己。我还看到了他的真诚,对于那些应当受到谴责的人,他从不隐瞒自己的意见。他为人特别直率单纯,朋友们不用挖空心思琢磨他究竟想要什么不想要什么。



15.  我从马克西姆斯那里学会了自我控制,不被任何事物所摆布,在各种情况下,甚至在病痛中也能保持心情愉快,在道德品质上达到恬静亲和与庄重威严的完美结合,能够毫无怨言地从事自己应做的工作。我观察到,所有人都相信他是真正的心口如一。无论做什么,他都动机纯正,从不抱什么恶意。他从不大惊小怪,从不匆忙慌乱,从不拖拖拉拉,从不困惑不解,也不情绪低落。他从不以脸上的笑容来掩盖内心的焦虑,但也不表现出狂躁或多疑。他习惯于与人为善,愿意宽恕一切,而且能远离错误的陷阱。他给人的感觉与其说是公平正直,倒不如说他始终在进行自我完善。我还看到,从没有人认为自己受到了他的蔑视,或者敢自诩比他更优秀。此外,他也能用一种颇受人欢迎的手法,展现出自己的幽默特性。



16.  我认为我的养父具有一种雍容温和的气质,在他充分酝酿而决定做什么事情之后,其决心意志便坚不可摧。在大家看来值得荣耀的事情,他却一点也不为之骄傲自满。他热爱劳动,有恒心和毅力,愿意倾听那些试图为大众谋福利者的良言吉策。在赏功罚过的原则问题上,他从不让步。他还通过实践摸索而培养了一种良好的洞察力,能够区分开人们的哪些行为充满活力,哪些活动软弱消沉。我感觉到,他能够控制自己的情绪,不对孩子过于溺爱。他把自己当成一个公民,与其他公民没什么两样。他平易近人,不要求朋友们非要为他做这做那,如陪他喝茶,或者在他出行时为他忙前忙后;如果真有朋友由于另有要事而没有陪他,他也毫不计较,对朋友们依然相知如故。我也了解到他的这样一种习惯,即对所有需要想明白的问题,他都认真细致地探究,坚持不懈地思考,从不满足于事物的表面现象而停止自己的深入判断。他善于交往,能够让友情永葆活力;对待朋友,他不会朝三暮四、喜新厌旧,也不过分亲近、纵情无度。他心境平和,对所有的遭遇都能心满意足并轻松愉快地接受。他目光长远,明察秋毫,且毫无炫耀之意。对喧哗一时的赞誉和所有的溜须拍马之词,他一点儿都不客气地予以禁止;对于治理帝国的核心事务,他殚精竭虑,时刻保持着警觉;对于国库收支消耗,他精打细算、苦心经营;对于由此种行为而招致的种种责难,他能耐心地容忍。他从不以愚昧迷信的方式来处理与神灵有关的事物,也不通过随意赏赐、取悦或奉承民众的伎俩来收买人心。他头脑清醒,意志坚定,遇事处变不惊,一生光明磊落,从无卑鄙言行,也不盲目追赶潮流、热衷新奇古怪的东西。面对那些上苍赏赐给我们的丰盛的可资利用的给养,他既不夸耀自满,也不刻意推辞。所以,当他拥有了这些的时候,他能心地坦诚地享用;当他不能享用这些的时候,也不觉得有所失,或者是意欲得到什么。没有人会把他看成诡辩论者、碎嘴的家奴或夸夸其谈的学究,而都认可他是一个成熟稳重、品行完美的人,一个视阿谀奉承为浮云的人,一个能够统筹安排好自己的与他人的事务的人。除此之外,他敬重那些真正的哲学家,同时又不申斥那冒充哲学家的人,且不受他们思想的左右。别人很容易和他接触,他没有那些令人不爽的虚情假意,而是让自己非常具有亲和力。对自己的身体健康问题,他保持了适度的关注,而不把生命看得重于一切;对于自己的形象,他既非特别重视,也不是毫不留意。然而,通过各方面的注意,他还是很少求助于医生、药物或额外的补品来维系健康。对那些真正具有特殊才华的人——比方说雄辩家、精通法律的人和品行高尚者,他毫不嫉贤妒能,且甘心为他们搭桥铺路,让他们每一个都能获享与自身才华相匹配的声誉。他总是依国家法度而行事,而且这样做决不是为了给别人看。他不愿意居不定所,而是喜欢安居一地并专注于同一件事情。在每次头痛过后,他马上就能精神焕发,并马不停蹄地投入到自己的日常工作中。他内心中的秘密不多,即使是那些少之又少的秘密也全都是与公务有关的。在公共景观的展布和公共建筑的修盖上,以及对于公民的捐赠上,他表现得谨慎而俭省。在这些事情上,他最关心的是它们到底应不应该做,而不是想着通过这么做来赚得什么名声。他不在不合时令的时候洗澡,不喜欢劳师动众地大兴土木,不关心衣食的质量,不在意奴隶的容颜美貌与否。我们都清楚,他是如何对待那请求他宽恕的收税人的。而这就是他所有的行为举动。在他身上,我们看不到任何尖刻、顽固、暴虐或其他不良的品质。他仔细地检点所有的事物,而且有条不紊、毫不糊涂、措施有力、一以贯之地坚持到底。对于苏格拉底的描述,也同样适用于他。对于那些天赐的东西,他拿得起放得下,而我们很多人却做不到这一点。我们或者是由于太软弱而不能放弃它们,或者是不能有所节制地享用它们。有人确实能做到这一点,就像前面提到的马克西姆斯在病榻上所表现的那样。一方面他有强健的意志力,另一方面他又有清醒的头脑,这就使得,对于上天所赐,他能根据各种情况果断地弃绝或坦然地享用,而能做到这一点,也说明他拥有着完美无缺且不可征服的灵魂。


17.  感谢神灵,让我能拥有好的祖辈、好的父母、好的姐妹、好的老师、好的伙伴、好的亲戚和好的朋友,以及所有好的东西。此外,还要感谢神灵的是,我没有稀里糊涂地、草率地对他们中的任何一人有过丝毫冒犯与不敬,尽管我具有这样一种性情——就是如果有机可乘,我也许真会做这些不义之事。但是,由于大家的关照,始终没有出现那样的时机及场合,来让我犯错。我还要感谢神灵,我在很早的时候便不由我祖父的臣妾照看,这使我得以保全少年的清纯,以至于一直到那正当的情窦初开的年华,甚至是比这稍稍推后,才彰显自己的男儿本色。我听从于这样一个管束我的人——我的父亲,他从我的身上去除掉所有的骄奢自傲,并使我懂得这样的道理——如果宫殿里没有成群的卫兵、华美的衣饰、通明的火把和高大的雕像等等这些撑面子的东西,我们也能生活下去。神灵还让我知道,一个人有能力过上那种他想要的生活,但这却并不意味着他可以因此而思想堕落、行动散漫,不去做那些为君王解忧、为百姓谋利的事情。我感谢神灵赐予我这样一个兄弟,他的道德品质使我常常反躬自省,同时,他对我的敬意和关照又使我身心舒畅。感谢神灵让我的孩子智力正常,四肢健全。感谢神灵让我未精通于修辞、诗歌一类的学问,否则,若我在这些方面有所长进,必将沉溺其中而不能自拔。有些人在他们年轻时曾抚育过我,并希望我日后能对他们有所回报,而我感谢神灵确实让我知恩图报,毫不延迟地兑现了诺言,赠予那些人以应有的荣誉。感谢神灵让我结识了阿珀洛尼乌斯、鲁斯提库斯和马克西姆斯这些良师益友。感谢神灵让我清醒并反复强化这样的想法:要按照自然本性生活,也就是那种依托于神灵及其恩赐、佑助和引导启示下的生活。没有什么能阻止我过这种遵从自然本性的生活,尽管我还是会由于自己的失误而未能如此,这都是因为我没有注意听从神灵的调度——甚至可以说是一种非常直接的指示。我的身体长期处于一种不符合自然本性的生活方式。虽然我从未到达本尼狄克特或西奥多图斯的那种境界。感谢神灵让我的身体坚守本性而不轻易出轨,即使误陷情欲之后还能恢复身心与德行的康泰。虽然我时常对鲁斯提库斯使性子,但我从未做过让自己感到后悔的事情。虽然命中注定我母亲早早离开了人世,但我感谢神灵,她生命中最后的时光是与我一起度过的。我感谢神灵,每当我想着向那些需要帮助的人伸出援手的时候,或者在其他类似的场合,我都能告诉他们:我有办法,我能做到;而对于我来说,却从未有过类似的求援,也不需要从别人那里获得什么。感谢神灵让我娶到一个如此温柔体贴、情深义重、纯洁朴实的妻子;为了调教孩子们,我为他们安排了足够多的有素养的教师。通过梦境的启示或其他途径,我发现有些药可以用来对付咳血或头昏病。还要感谢神灵,当我倾慕于哲学的时候,我没有受诡辩家的蛊惑,没有白白投入追查过去的掌故,浪费时间解决“三段论”这类玄妙的问题,或者痴迷于探究天堂的模样。总之,所有这些事情,都要感谢神灵的佑助和命运的垂青。






                        
 

 

  

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