explained in one single way. Let us disdain those men who do not know, by means of the different images which result from distance, how to give an account of the different appearances of things; who, in a word, are ignorant what are the objects which can excite any trouble in us. If, then, we know that such a phænomenon can be brought about in the same manner as another given phænomenon of the same character which does not inspire us with any apprehension; and if, on the other hand, we know that it can take place in many different manners, we shall not be more troubled at the sight of it than if we knew the real cause of it.
“We must also recollect that that which principally contributes to trouble the spirit of men is the persuasion which they cherish that the stars are beings imperishable and perfectly happy, and that then one’s thoughts and actions are in contradiction to the will of these superior beings; they also, being deluded by these fables, apprehend an eternity of evils, they fear the insensibility of death, as that could affect them. What do I say? It is not even belief, but inconsiderateness and blindness which govern them in every thing, to such a degree that, not calculating these fears, they are just as much troubled as if they had really faith in these vain phantoms. And the real freedom from this kind of trouble consists in being emancipated from all these things, and in preserving the recollection of all the principles which we have established, especially of the most essential of them. Accordingly, it is well to pay a scrupulous attention to existing phænomena and to the sensations, to the general sensations for general things, and to the particular sensations for particular things. In a word, we must take note of this, the immediate evidence with which each of these judicial faculties furnishes us; for, if we attend to these points, namely, whence confusion and fear arise, we shall divine the causes