20.  That is for the good of each thing, which the universal nature brings to each.  And it is for its good at the time when nature brings it.

21.  “The earth loves the shower;” and “the solemn ether loves;” and the universe loves to make whatever is about to be.  I say then to the universe, that I love as thou lovest.  And is not this too said that “this or that loves [is wont] to be produced?"[A]

22.  Either thou livest here and hast already accustomed thyself to it, or thou art going away, and this was thy own will; or thou art dying and hast discharged thy duty.  But besides these things there is nothing.  Be of good cheer, then.

23.  Let this always be plain to thee, that this piece of land is like any other; and that all things here are the same with things on the top of a mountain, or on the sea-shore, or wherever thou choosest to be.  For thou wilt find just what Plato says, Dwelling within the walls of a city as in a shepherd’s fold on a mountain. [The three last words are omitted in the translation.][B]

[A] These words are from Euripides.  They are cited by Aristotle, Ethic.  Nicom. viii. 1.  Athenaeus (xiii. 296) and Stobaeus quote seven complete lines beginning [Greek:  era men ombrou gaia].  There is a similar fragment of Aeschylus, Danaides, also quoted by Athenaeus.

It was the fashion of the Stoics to work on the meanings of words.  So Antoninus here takes the verb [Greek:  philei], “loves,” which has also the sense of “is wont,” “uses,” and the like.  He finds in the common language of mankind a philosophical truth, and most great truths are expressed in the common language of life; some understand them, but most people utter them without knowing how much they mean.

    [B] Plato, Theaet. 174 D.E.  But compare the original with the
    use that Antoninus has made of it.

24.  What is my ruling faculty now to me? and of what nature am I now making it? and for what purpose am I now using it? is it void of understanding? is it loosed and rent asunder from social life? is it melted into and mixed with the poor flesh so as to move together with it?

25.  He who flies from his master is a runaway; but the law is master, and he who breaks the law is a runaway.  And he also who is grieved or angry or afraid, + is dissatisfied because something has been or is or shall be of the things which are appointed by him who rules all things, and he is Law and assigns to every man what is fit.  He then who fears or is grieved or is angry is a runaway.[A]

    [A] Antoninus is here playing on the etymology, of [Greek: 
    nomos], law, assignment, that which assigns ([Greek:  nemei]) to
    every man his portion.

26.  A man deposits seed in a womb and goes away, and then another cause takes it and labors on it, and makes a child.  What a thing from such a material!  Again, the child passes food down through the throat, and then another cause takes it and makes perception and motion, and in fine, life and strength and other things; how many and how strange!  Observe then the things which are produced in such a hidden way, and see the power, just as we see the power which carries things downwards and upwards, not with the eyes, but still no less plainly (vii. 85).