From the belief in a cosmos he is led on to a trust in Providence; theoretically, because the doctrine of the chance clashing of atoms is out of harmony with the belief in ultimate unity; practically, because in such a conviction only man can find a starting-point for his own activity. The choice is to him all-important; either Fortune or Reason is king, and claims allegiance from all. ‘Is it the portion assigned to you in the universe, at which you chafe? Recall to mind the alternative—either a foreseeing providence, or blind atoms—and all the abounding proofs that the world is as it were a city[133].’ ‘The world is either a welter of alternate combination and dispersion, or a unity of order and providence. If the former, why crave to linger on in such a random medley and confusion? why take thought for anything except the eventual “dust to dust”? why vex myself? do what I will, dispersion will overtake me. But on the other alternative I reverence, I stand steadfast, I find heart in the power that disposes all[134].’ [Sidenote: His piety.] =138.= Aurelius makes full use of the Stoic proofs of the existence of the gods, but it soon appears to us that his attachment to the established religion was not in any way founded upon philosophical arguments. In discussing this point he displays a certain heat which we have not yet had occasion to notice: ‘If indeed they [the gods] take no thought for anything at all—an impious creed—then let us have done with sacrifice and prayer and oaths, and all other observances by which we own the presence and the nearness of the gods[135].’ Finally, he breaks away altogether from philosophy and rests his convictions on personal experience: ‘To those who press the question, “Where have you seen the gods, whence your conviction of their existence, that you worship them as you do?” I reply—first, they are visible even to the bodily eye; secondly, neither have I set eyes upon my soul, and yet I do it reverence. So it is with the gods; from my continual experience of their power, I have the conviction that they exist, and yield respect[136].’ One further argument he held in reserve; the sword, the cross, and the stake for the ‘atheists’ who refused to be convinced. He was, after all, a king[137]. [Sidenote: Ethics.] =139.= In ethics, Aurelius states the main principles of Stoicism with clearness; but he altogether ignores the Stoic paradoxes, and does not trouble himself with any detailed theory of the virtues and vices. Firmness of character is to him the supreme good.