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.