67. Nature has not so blended the soul with the body that it cannot fix its own bounds, and execute its own office by itself. It is very possible to be a God among men, and yet be recognised by none. Remember that always, and this as well, that the happiness of life lies in very few things. And though you despair of becoming great in Logic or in Science, you need not despair of becoming a free man, full of modesty and unselfishness, and of obedience unto God. 68. It is in your power to live superior to all violence, and in the greatest calm of mind, were all men to rail against you as they pleased; and though wild beasts were to tear asunder the wretched members of this fleshly mass which has grown with your growth. What is to hinder the soul amid all this from preserving itself in all tranquillity, in just judgments about surrounding things, and in ready use of whatever is cast in its way? Judgment may say to accident:-- "Your real nature is this or that, though you appear otherwise in the eyes of men." Use may say to circumstance:--"I was looking for you. To me all that is present is ever matter for rational and social virtue, in sum, for that art which is proper both to man and God. All that befalls is fit and familiar for the purposes of God or man. Nothing is either new or intractable, but everything is well known and fit to work upon." 69. It is the perfection of morals to spend each day as if it were the last of life, without excitement, without sloth, and without hypocrisy. 70. The Gods, who are immortal, are not vexed that in a long eternity they must ever bear with the wickedness and the multitude of sinners. Nay, they even lavish on them all manner of loving care. But you, who are presently to cease from being, can, forsooth, endure no more, though you are one of the sinners yourself! 71. It is ridiculous that you flee not from the vice that is in yourself, as you have it in your power to do; but are still striving to flee from the vice in others, which you can never do. 72. Whatever the rational and social faculty finds fit neither for rational nor for social ends, it justly ranks as inferior to itself. 73. When you have done a kind action, another has benefited. Why do you, like the fools, require some third thing in addition--a reputation for benevolence or a return for it. 74. No man wearies of what brings him gain, and your gain lies in acting according to nature. Be not weary, therefore, of gaining by the act which gives others gain. 75. Nature set about making an ordered universe; and now, either all that is follows a law of necessary consequence and connexion, or we must admit that there is least rationality in the things which are most excellent, and which appear to be most special objects for the impulses of the universal mind. Remembrance of this will give you calmness on many an occasion. END OF THE SEVENTH BOOK. BOOK VIII.