thy surroundings and a helpful knowledge of the things that are seen? So
that the Judgment may say to whatever presents itself, "In truth this is
what thou really art, howsoever thou appearest to men;" and thy
Knowledge may say to whatsoever may come beneath its vision, "Thee I
sought; for whatever presents itself to me is fit material for nobility
in personal thought and public conduct; in short, for skill in work for
man or for God." For all things which befall us are related to God or to
man, and are not new to us or hard to work upon, but familiar and
serviceable. (Book vii., §68.)

* * * * *

When thou art annoyed at some one's impudence, straightway ask thyself,
"Is it possible that there should be no impudent men in the world?" It
is impossible. Ask not then the impossible. For such an one is but one
of these impudent persons who needs must be in the world. Keep before
thee like conclusions also concerning the rascal, the untrustworthy one,
and all evil-doers. Then, when it is quite clear to thy mind that such
men must needs exist, thou shalt be the more forgiving toward each one
of their number. This also will aid thee to observe, whensoever occasion
comes, what power for good, Nature hath given to man to frustrate such
viciousness. She hath bestowed upon man Patience as an antidote to the
stupid man, and against another man some other power for good. Besides,
it is wholly in thine own power to teach new things to the one who hath
erred, for every one who errs hath but missed the appointed path and
wandered away. Reflect, and thou wilt discover that no one of these with
whom thou art annoyed hath done aught to debase thy _mind_, and that is
the only real evil that can befall thee.

Moreover, wherein is it wicked or surprising that the ignorant man