Epictetus is just as clear that we have been given all we need. "What says Zeus? Epictetus, had it been possible, I would have made both your little body and your little property free, and not exposed to hindrance.... Since I was not able to do this, I have given you a little portion of us, this faculty of pursuing or avoiding an object, the faculty of desire and {61} aversion and in a word the faculty of using the appearances of things."[96] "Must my leg then be lamed? Slave! do you then on account of one wretched leg find fault with the cosmos? Will you not willingly surrender it for the whole? ... Will you be vexed and discontented with what Zeus has set in order, with what he and the Moirae, who were there spinning thy nativity (_genesin_), ordained and appointed? I mean as regards your body; for so far as concerns reason you are no worse than the gods and no less."[97] [Sidenote: The holy spirit within us] In language curiously suggestive of another school of thought, Seneca speaks of God within us, of divine help given to human effort. "God is near you, with you, within you. I say it, Lucilius; a holy spirit sits within us (_sacer intra nos spiritus sedet_), spectator of our evil and our good, and guardian. Even as he is treated by us, he treats us. None is a good man without God.[98] Can any triumph over fortune unless helped by him? He gives counsel, splendid and manly; in every good man, What god we know not, yet a god there dwells."[99] "The gods," he says elsewhere, "are not scornful, they are not envious. They welcome us, and, as we ascend, they reach us their hands. Are you surprised a man should go to the gods? God comes to men, nay! nearer still! he comes _into_ men. No mind (_mens_) is good without God. Divine seeds are sown in human bodies," and will grow into likeness to their origin if rightly cultivated.[100] It should be noted that the ascent is by the route of frugality, temperance and fortitude. To this we must return.