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 such a man must inevitably find frequent fault with the Universal Nature as unfair in its apportionments to the worthless and the worthy, since the worthless are often lapped in pleasures and possess the things that make for pleasure, while the worthy meet with pain and the things that make for pain. Moreover he that dreads pain will some day be in dread of something that must be in the world. And there we have impiety at once. And he that hunts after pleasures will not hold his hand from injustice. And this is palpable impiety.

But those, who are of one mind with Nature and would walk in her ways, must hold a neutral attitude towards those things towards which the Universal Nature is neutral—for she would not be the Maker of both were she not neutral towards both. So he clearly acts with impiety who is not himself neutral towards pain and pleasure, death and life, good report and ill report, things which the Nature of the Universe treats with neutrality. And by the Universal Nature treating these with neutrality I mean that all things happen neutrally in a chain of sequence to things that come into being and their after products by some primeval impulse of Providence, in accordance with which She was impelled by some primal impulse to this making of an ordered Universe, when She had conceived certain principles for all that was to be, and allocated the powers generative of substances and changes and successions such as we see.

2. It were more graceful doubtless for a man to depart from mankind untainted with falsehood and 233