advantage; that everything which happens to a man is to be accepted, “even if it seems disagreeable, because it leads to the health of the universe."[244] And the whole course of the universe, he adds, has a providential reference to man’s welfare:  “all other things have been made for the sake of rational beings."[245] Religion has in all ages freely used this language, and it is not religion which will object to Marcus Aurelius’s use of it; but science can hardly accept as severely accurate this employment of the terms interest and advantage.  To a sound nature and a clear reason the proposition that things happen “for the interest of the universal,” as men conceive of interest, may seem to have no meaning at all, and the proposition that “all things have been made for the sake of rational beings” may seem to be false.  Yet even to this language, not irresistibly cogent when it is thus absolutely used, Marcus Aurelius gives a turn which makes it true and useful, when he says:  “The ruling part of man can make a material for itself out of that which opposes it, as fire lays hold of what falls into it, and rises higher by means of this very material";[246]—­when he says:  “What else are all things except exercises for the reason?  Persevere then until thou shalt have made all things thine own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it";[247]—­when he says:  “Thou wilt not cease to be miserable till thy mind is in such a condition, that, what luxury is to those who enjoy pleasure, such shall be to thee, in every matter which presents itself, the doing of the things which are conformable to man’s constitution; for a man ought to consider as an enjoyment everything which it is in his power to do according to his own nature,—­and it is in his power everywhere."[248] In this sense it is, indeed, most true that “all things have been made for the sake of rational beings”; that “all things work together for good.”

In general, however, the action Marcus Aurelius prescribes is action which every sound nature must recognize as right, and the motives he assigns are motives which every clear reason must recognize as valid.  And so he remains the especial friend and comforter of all clear-headed and scrupulous, yet pure-hearted and upward striving men, in those ages most especially that walk by sight, not by faith, but yet have no open vision.  He cannot give such souls, perhaps, all they yearn for, but he gives them much; and what he gives them, they can receive.