BOOK VIII
when it decides both with reason and circumspection about a given case? On this account the understanding free from passions is a citadel of refuge; for man has nothing stronger into which to retreat and be thereafter inexpugnable. He then who has not seen this is uninstructed; he who has seen it and does not retreat is unfortunate.
49. Do not say more to yourself than the first impressions report. You have been told that some one speaks evil of you. This is what you have been told; you have not been told that you are injured. I see that the little child is ill; this is what I see, but that he is in danger I do not see. In this way then abide always by the first impressions and add nothing of your own from within, and that's an end of it; or rather one thought you may add, as one who is acquainted with every change and chance of the world.
50. The cucumber is bitter? Put it down. There are brambles in the path? Step to one side. That is enough, without also asking: 'Why did these things come into the world at all?' Because the student of Nature will ridicule the question, exactly as a carpenter or cobbler would laugh at you if you found fault because you see shavings and clippings from their work in their shops. Still, they do have a place to throw rubbish into, whereas Universal Nature has nothing outside herself, and yet the astonishing thing in her way of working is that, having fixed her own limits, she is ever changing into herself everything within those limits that looks as though it were going bad and getting old and useless, and out of these very things creating again others that are young, in order that she may need no substance from outside nor require any place to throw away what begins to decay. Thus she is satisfied with her own room, her own material and her own way of working.
51. Be not a sluggard in action nor confused in conversation nor wandering in imagination. Briefly, neither contract into yourself nor boil over in spirit nor in your mode of life leave no room for leisure.
'They kill you, cut you in pieces, pursue you with curses.' What has this to do with your understanding abiding pure, sane, temperate, and just? As if a man
