* * * * *

Unconstrained and in supreme joyousness of soul thou mayest live though all men revile thee as they list, and though wild beasts rend in pieces the unworthy garment—­thy body.  For what prevents thee, in the midst of all this, from keeping thyself in profound calm, with a true judgment of 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., Sec.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 should act ignorantly?  Is not the error really thine own in not foreseeing that such an one would do as he did?  If thou hadst but taken thought thou wouldst have known he would be prone to err, and it is only because thou hast forgotten to use thy Reason that thou art surprised at his deed.  Above all, when thou condemnest another as untruthful, examine thyself closely; for upon thee rests the blame, in that thou dost trust to such an one to keep his promise.  If thou didst bestow upon him thy bounty, thine is the blame not to have given it freely, and without expectation of good to thee, save the doing of the act itself.  What more dost thou wish than to do good to man?  Doth not this suffice,—­that thou hast done what conforms to thy true nature?  Must thou then have a reward, as though the eyes demanded pay for seeing or the feet for walking?  For even as these are formed for such work, and by co-operating in their distinctive duty come into their own, even so man (by his real nature disposed to do good), when he hath done some good deed, or in any other way furthered the Commonweal, acts according to his own nature, and in so doing hath all that is truly his own. (Book ix., Sec.42.)