then from life,[1] dying with the same kindly feelings as he who effects his purpose, and accepting with a good grace the obstacles that thwart thee.
48. Never forget that the ruling Reason shews itself unconquerable when, concentrated in itself,[2] it is content with itself so it do nothing that it doth not will, even if it refuse from mere opposition[3] and not from reason—much more, then, if it judge of a thing on reasonable grounds and advisedly. Therefore the Mind, unmastered by passions, is a very citadel, for a man has no fortress more impregnable[4] wherein to find refuge and be untaken for ever. He indeed who hath not seen this is ignorant, but he that hath seen it and takes not refuge therein is luckless.
49. Say no more to thyself than what the initial impressions report.[5] This has been told thee, that so and so speaks ill of thee. This has been told thee, but it has not been told thee that thou art harmed.[6] I see that my child is ailing. I see it, but I do not see that he is in danger. Keep then ever to first impressions and supplement them not on thy part from within, and nothing[7] happens to thee. And yet do supplement them with this, that thou art familiar with every possible contingency in the world.
50. The gherkin is bitter. Toss it away. There are briars in the path. Turn aside. That suffices, and thou needest not to add: Why are such things found in the world? For thou wouldst be a laughing stock to any student of nature; just as thou wouldst be laughed at by a carpenter and a cobbler if thou tookest them to task because in their shops are seen sawdust and parings from what they are
- ↑ iii. 1; v. 29; Epict. i. 24, § 20.
- ↑ vii. 28.
- ↑ xi. 3. In both places Marcus seems to have the Christians in mind.
- ↑ cp. Fronto, ad Ver. ii. 1 (of Marcus): arcem munitam et invictam et inexpugnabitem quae in fratris tui pectore sita est.
- ↑ iv. 7 etc.
- ↑ Yet Capit. (xx. § 5) says that Marcus was suae curiosissinius famae, cp. ibid. xxii. § 6; xxiii. § 7, 9; xxix. 5.
- ↑ cp. viii. 28.
