50. A cucumber is bitter.—Throw it away.—There are briars in the road.—Turn aside from them.—This is enough. Do not add， And why were such things made in the world？ For thou wilt be ridiculed by a man who is acquainted with nature， as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make. And yet they have places into which they can throw these shavings and cuttings， and the universal nature has no external space； but the wondrous part of her art is that though she has circumscribed herself， everything within her which appears to decay and to grow old and to be useless she changes into herself， and again makes other new things from these very same， so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space， and her own matter， and her own art.
51. Neither in thy actions be sluggish， nor in thy conversation without method， nor wandering in thy thoughts， nor let there be in thy soul inward contention nor external effusion， nor in life be so busy as to have no leisure.
Suppose that men kill thee， cut thee in pieces， curse thee. What then can these things do to prevent thy mind from remaining pure， wise， sober， just？ For instance， if a man should stand by a limpid pure spring， and curse it， the spring never ceases sending up potable water； and if he should cast clay into it or filth， it will speedily disperse them and wash them out， and will not be at all polluted. How then shalt thou possess a perpetual fountain [and not a mere well]？ By forming thyself hourly to freedom conjoined with contentment， simplicity and modesty.
52. He who does not know what the world is， does not know where he is. And he who does not know for what purpose the world exists， does not know who he is， nor what the world is. But he who has failed in any one of these things could not even say for what purpose he exists himself. What then dost thou think of him who [avoids or] seeks the praise of those who applaud， of men who know not either where they are or who they are？
53. Dost thou wish to be praised by a man who curses himself thrice every hour？ Wouldst thou wish to please a man who does not please himself？ Does a man please himself who repents of nearly everything that he does？
54. No longer let thy breathing only act in concert with the air which surrounds thee， but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the a？rial power for him who is able to respire it.
55. Generally， wickedness does no harm at all to the universe； and particularly， the wickedness [of one man] does no harm to another. It is only harmful to him who has it in his power to be released from it， as soon as he shall choose.
56. To my own free will the free will of my neighbour is just as indifferent as his poor breath and flesh. For though we are made especially for the sake of one another， still the ruling power of each of us has its own office， for otherwise my neighbour’s wickedness would be my harm， which God has not willed in order that my unhappiness may not depend on another.
57. The sun appears to be poured down， and in all directions indeed it is diffused， yet it is not effused. For this diffusion is extension： Accordingly its rays are called Extensions [Greek] because they are extended [Greek]. But one may judge what kind of a thing a ray is， if he looks at the sun’s light passing through a narrow opening into a darkened room， for it is extended in a right line， and， as it were， is divided when it meets with any solid body which stands in the way and intercepts the air beyond； but there the light remains fixed and does not glide or fall off. Such then ought to be the outpouring and diffusion of the understanding， and it should in no way be an effusion， but an extension， and it should make no violent or impetuous collision with the obstacles which are in its way； nor yet fall down， but be fixed and enlighten that which receives it. For a body will deprive itself of the illumination， if it does not admit it.
58. He who fears death either fears the loss of sensation or a different kind of sensation. But if thou shalt have no sensation， neither wilt thou feel any harm； and if thou shalt acquire another kind of sensation， thou wilt be a different kind of living being， and thou wilt not cease to live.
59. Men exist for the sake of one another. Teach them then or bear with them.
60. In one way an arrow moves， in another way the mind. The mind， indeed， both when it exercises caution and when it is employed about inquiry， moves straight onward not the less， and to its object.
61. Enter into every man’s ruling faculty； and also let every other man enter into thine.
