39. Adapt thyself to the things with which thy lot has been cast； and the men among whom thou hast received thy portion， love them， but do it truly [sincerely.
40. Every instrument， too， vessel， if it does that for which it has been made， is well， and yet he who made it is not there. But in the things which are held together by nature there is within and there abides in them the power which made them； wherefore the more is it fit to reverence this power， and to think that， if thou dost live and act according to its will， everything in thee is in conformity to intelligence. And thus also in the universe the things which belong to it are in conformity to intelligence.
41. Whatever of the things which are not within thy power thou shalt suppose to be good for thee or evil， it must of necessity be that， if such a bad thing befall thee or the loss of such a good thing， thou wilt blame the gods， and hate men too， those who are the cause of the misfortune or the loss， or those who are suspected of being likely to be the cause； and indeed we do much injustice， because we make a difference between these things [because we do not regard these things as indifferent]. But if we judge only those things which are in our power to be good or bad， there remains no reason either for finding fault with God or standing in a hostile attitude to man.
42. We are all working together to one end， some with knowledge and design， and others without knowing what they do； as men also when they are asleep， of whom it is Heraclitus， I think， who says that they are labourers and co-operators in the things which take place in the universe. But men co-operate after different fashions： and even those co-operate abundantly， who find fault with what happens and those who try to oppose it and to hinder it； for the universe had need even of such men as these. It remains then for thee to understand among what kind of workmen thou placest thyself； for he who rules all things will certainly make a right use of thee， and he will receive thee among some part of the co-operators and of those whose labours conduce to one end. But be not thou such a part as the mean and ridiculous verse in the play， which Chrysippus speaks of.
43. Does the sun undertake to do the work of the rain， or ？sculapius the work of the Fruit-bearer [the earth]？ And how is it with respect to each of the stars， are they not different， and yet they work together to the same end？
44. If the gods have determined about me and about the things which must happen to me， they have determined well， for it is not easy even to imagine a deity without forethought； and as to doing me harm， why should they have any desire towards that？ for what advantage would result to them from this or to the whole， which is the special object of their providence？ But if they have not determined about me individually， they have certainly determined about the whole at least， and the things which happen by way of sequence in this general arrangement I ought to accept with pleasure and to be content with them. But if they determine about nothing—which it is wicked to believe， or if we do believe it， let us neither sacrifice nor pray nor swear by them， nor do anything else which we do as if the gods were present and lived with us—but if however the gods determine about none of the things which concern us， I am able to determine about myself， and I can inquire about that which is useful； and that is useful to every man which is conformable to his own constitution and nature. But my nature is rational and social； and my city and country， so far as I am Antoninus， is Rome， but so far as I am a man， it is the world. The things then which are useful to these cities are alone useful to me.