m 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 with them that die an easy quick death； whose soul is soon separated from their bodies； so must thy separation from them be。 To these had nature joined and annexed me： now she parts us； I am ready to depart； as from friends and kinsmen； but yet without either reluctancy or compulsion。 For this also is according to Nature。 XXXVII。 Use thyself； as often； as thou seest any man do anything； presently （if it be possible） to say unto thyself； What is this man's end in this his action？ But begin this course with thyself first of all； and diligently examine thyself concerning whatsoever thou doest。
XXXVIII。 Remember； that that which sets a man at work； and hath power over the affections to draw them either one way； or the other way； is not any external thing properly； but that which is hidden within every man's dogmata； and opinions： That； that is rhetoric； that is life； that （to speak true） is man himself。 As for thy body； which as a vessel； or a case； compasseth thee about； and the many and curious instruments that it hath annexed unto it； let them not trouble thy thoughts。 For of themselves they are but as a carpenter's axe； but that they are born with us； and naturally sticking unto us。 But otherwise； without the inward cause that hath power to move them； and to restrain them； those parts are of themselves of no more use unto us； than the shuttle is of itself to the weaver； or the pen to the writer； or the whip to the coachman。
THE ELEVENTH BOOK
I。 The natural properties； and privileges of a reasonable soul are： That she seeth herself； that she can order； and compose herself： that she makes herself as she will herself： that she reaps her own fruits whatsoever； whereas plants； trees； unreasonable creatures； what fruit soever （be it either fruit properly； or analogically only） they bear； they bear them unto others； and not to themselves。 Again； whensoever； and wheresoever； sooner or later； her life doth end； she hath her own end nevertheless。 For it is not with her； as with dancers and players； who if they be interrupted in any part of their action； the whole action must needs be imperfect： but she in what part of time or action soever she be surprised； can make that which she bath in her hand whatsoever it be； complete and full； so that she may depart with that comfort； 'I have lived； neither want I anything of that which properly did belong unto me。' Again； she compasseth the whole world； and penetrateth into the vanity； and mere outside （wanting substance and solidity） of it； and stretcheth herself unto the infiniteness of eternity； and the revolution or restoration of all things after a certain period of time； to the same state and place as before； she fetcheth about； and doth comprehend in herself； and considers withal； and sees clearly this； that neither they that shall follow us； shall see any new thing； that we have not seen； nor they that went before； anything more than we： but that he that is once come to forty （if he have any wit at all） can in a manner （for that they are all of one kind） see all things； both past and future。 As proper is it； and natural to the soul of man to love her neighbour； to be true and modest； and to regard nothing so much as herself： which is also the property of the law： whereby by the way it appears； that sound reason and justice comes all to one； and therefore that justice is the chief thing； that reasonable creatures ought to propose unto themselves as their end。
II。 A pleasant song or dance； the Pancratiast's exercise； sports that thou art wont to be much taken with； thou shalt easily contemn； if the harmonious voice thou shalt divide into so many particular sounds whereof it doth consist； and of every one in particular shall ask thyself； whether this or that sound is it； that doth so conquer thee。 For thou wilt be ashamed of it。 And so for shame； if accordingly thou shalt consider it； every particular motion and posture by itself： and so for the wrestler's exercise too。 Generally then； whatsoever it be； besides virtue； and those things that proceed from virtue that thou art subject to be much affected with； remember presently thus to divide it； and by this kind of division； in each particular to attain unto the contempt of the whole。 This thou must transfer and apply to thy whole life also。
III。 That soul which is ever ready； even now presently （if need be） from the body； whether by way of extinction； or dispersion； or continuation in another place and estate to be separated； how blessed and happy is it！ But this readiness of it； it must proceed； not from an obstinate and peremptory resolution of the mind； violently and passionately set upon Opposition； as Christians are wont； but from a peculiar judgment； with discretion and gravity； so that others may be persuaded also and drawn to the like example； but without any noise and passionate exclamations。
IV。 Have I done anything charitably？ then am I benefited by it。 See that this upon all occasions may present itself unto thy mind； and never cease to think of it。 What is thy profession？ to be good。 And how should this be well brought to pass； but by certain theorems and doctrines； some Concerning the nature of the universe； and some Concerning the proper and particular constitution of man？
V。 Tragedies were at first brought in and instituted； to put men in mind of worldly chances and casualties： that these things in the ordinary course of nature did so happen： that men that were much pleased and delighted by such accidents upon this stage； would not by the same things in a greater stage be grieved and afflicted： for here you see what is the end of all such things； and that even they that cry out so mournfully to Cithaeron； must bear them for all their cries and exclamations； as well as others。 And in very truth many good things are spoken by these poets； as that （for example） is an excellent passage： 'But if so be that I and my two children be neglected by the Gods； they have some reason even for that；' &c。 And again； 'It will but little avail thee to storm and rage against the things themselves；' &c。 Again； 'To reap one's life；