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XXXII。 What a subject； and what a course of life is it； that thou doest so much desire to be rid of。 For all these things； what are they； but fit objects for an understanding； that beholdeth everything according to its true nature； to exercise itself upon？ Be patient； therefore； until that （as a strong stomach that turns all things into his own nature； and as a great fire that turneth in flame and light； whatsoever thou doest cast into it） thou have made these things also familiar； and as it were natural unto thee。
XXXIII。 Let it not be in any man's power； to say truly of thee； that thou art not truly simple； or sincere and open； or not good。 Let him be deceived whosoever he be that shall have any such opinion of thee。 For all this doth depend of thee。 For who is it that should hinder thee from being either truly simple or good？ Do thou only resolve rather not to live； than not to be such。 For indeed neither doth it stand with reason that he should live that is not such。 What then is it that may upon this present occasion according to best reason and discretion； either be said or done？ For whatsoever it be； it is in thy power either to do it； or to say it； and therefore seek not any pretences； as though thou wert hindered。 Thou wilt never cease groaning and complaining； until such time as that； what pleasure is unto the voluptuous； be unto thee； to do in everything that presents itself； whatsoever may be done conformably and agreeably to the proper constitution of man； or； to man as he is a man。 For thou must account that pleasure； whatsoever it be； that thou mayest do according to thine own nature。 And to do this； every place will fit thee。 Unto the cylindrus； or roller； it is not granted to move everywhere according to its own proper motion； as neither unto the water； nor unto the fire； nor unto any other thing； that either is merely natural； or natural and sensitive； but not rational。 for many things there be that can hinder their operations。 But of the mind and understanding this is the proper privilege； that according to its own nature； and as it will itself； it can pass through every obstacle that it finds； and keep straight on forwards。 Setting therefore before thine eyes this happiness and felicity of thy mind； whereby it is able to pass through all things； and is capable of all motions； whether as the fire； upwards； or as the stone downwards； or as the cylindrus through that which is sloping： content thyself with it； and seek not after any other thing。 For all other kind of hindrances that are not hindrances of thy mind either they are proper to the body； or merely proceed from the opinion； reason not making that resistance that it should； but basely； and cowardly suffering itself to be foiled； and of themselves can neither wound； nor do any hurt at all。 Else must he of necessity； whosoever he be that meets with any of them； become worse than he was before。 For so is it in all other subjects； that that is thought hurtful unto them； whereby they are made worse。 But here contrariwise； man （if he make that good use of them that he should） is rather the better and the more praiseworthy for any of those kind of hindrances； than otherwise。 But generally remember that nothing can hurt a natural citizen； that is not hurtful unto the city itself； nor anything hurt the city； that is not hurtful unto the law itself。 But none of these casualties； or external hindrances； do hurt the law itself； or； are contrary to that course of justice and equity； by which public societies are maintained： neither therefore do they hurt either city or citizen。
XXXIV。 As he that is bitten by a mad dog； is afraid of everything almost that he seeth： so unto him； whom the dogmata have once bitten； or in whom true knowledge hath made an impression； everything almost that he sees or reads be it never so short or ordinary； doth afford a good memento； to put him out of all grief and fear； as that of the poet； 'The winds blow upon the trees； and their leaves fall upon the ground。 Then do the trees begin to bud again； and by the spring…time they put forth new branches。 So is the generation of men； some come into the world； and others go out of it。' Of these leaves then thy children are。 And they also that applaud thee so gravely； or； that applaud thy speeches； with that their usual acclamation； axiopistwz； O wisely spoken I and speak well of thee； as on the other side； they that stick not to curse thee； they that privately and secretly dispraise and deride thee； they also are but leaves。 And they also that shall follow； in whose memories the names of men famous after death； is preserved； they are but leaves neither。 For even so is it of all these worldly things。 Their spring comes； and they are put forth。 Then blows the wind； and they go down。 And then in lieu of them grow others out of the wood or common matter of all things； like unto them。 But； to endure but for a while； is common unto all。 Why then shouldest thou so earnestly either seek after these things； or fly from them； as though they should endure for ever？ Yet a little while； and thine eyes will be closed up； and for him that carries thee to thy grave shall another mourn within a while after。
XXXV。 A good eye must be good to see whatsoever is to be seen； and not green things only。 For that is proper to sore eyes。 So must a good ear； and a good smell be ready for whatsoever is either to be heard； or smelt： and a good stomach as indifferent to all kinds of food； as a millstone is； to whatsoever she was made for to grind。 As ready therefore must a sound understanding be for whatsoever shall happen。 But he that saith； O that my children might live！ and； O that all men might commend me for whatsoever I do！ is an eye that seeks after green things； or as teeth； after that which is tender。 XXXVI。 There is not any man that is so happy in his death； but that some of those that are by him when he dies； will be ready to rejoice at his supposed calamity。 Is it one that was virtuous and wise indeed？ will there not some one or other be found； who thus will say to himself； 'Well now at last shall I be at rest from this pedagogue。 He did not indeed otherwise trouble us much： but I know well enough that in his heart； he did much condemn us。' Thus will they speak of the virtuous。 But as for us； alas I how many things be there； for which there be many that glad would be to be rid of us。 This therefore if thou shalt think of whensoever thou diest； thou shalt die the more willingly； when thou shalt think with thyself； I am now to depart from that world； wherein those that have been my nearest friends and acquaintances； they whom I have so much suffered for； so often prayed for； and for whom I have taken such care； even they would have me die； hoping that after my death they shall live happier； than they did before。 What then should any man desire to continue here any longer？ Nevertheless； whensoever thou diest； thou must not be less kind and loving unto them for it； but as before； see them； continue to be their friend； to wish them well； and meekly； and gently to carry thyself towards them； but yet so that on the other side； it make thee not the more unwilling to die。 But as it fareth wi