And here, in a very small matter--getting out of bed in a morning--is
one practical application of the formula:--

"In the morning when thou risest unwillingly, let these thoughts be
present--'I am rising to the work of a human being. _Why, then, am I
dissatisfied if I am going to do the things for which I exist, and for
which I was brought into the world_? Or have I been made for this, to
lie in the bedclothes and keep myself warm?' 'But this is more
pleasant.' _Dost thou exist, then, to take thy pleasure, and not for
action or exertion_? Dost thou not see the little plants, the little
birds, the ants, the spiders, the bees, working together to put in order
their several parts of the universe? And art thou unwilling to do the
work of a human being, and dost thou not make haste to do that which is
according to thy nature?" (v. 1.) ["Go to the ant, thou sluggard;
consider her ways, and be wise!"]

The same principle, that Nature has assigned to us our proper
place--that a task has been given us to perform, and that our only care
should be to perform it aright, for the blessing of the great Whole of
which we are but insignificant parts--dominates through the admirable
precepts which the Emperor lays down for the regulation of our conduct
towards others. Some men, he says, do benefits to others only because
they expect a return; some men even, if they do not demand any return,
are not _forgetful_ that they have rendered a benefit; but others do not
even know what they have done, but _are like a vine which has produced
grapes, and seeks for nothing more after it has produced its proper
fruit_. So we ought to do good to others as simple and as naturally as a
horse runs, or a bee makes honey, or a vine bears grapes season after
season, without thinking of the grapes which it has borne. And in