fleeting, and uncertain, be exposed to such intense pain, to such great anxiety and suffering, as arise from the tempestuous strain of the desires and the antipathies; and they believed that the due application of reason must raise men above them, and can make them invulnerable. Therefore Antisthenes says: Δει κτασθαι νουν, η βροχον (aut mentem parandam, aut laqueum. Plut. de stoic, repugn., c. 14), i.e., life is so full of troubles and vexations, that one must either rise above it by means of corrected thoughts, or leave it. It was seen that want and suffering did not directly and of necessity spring from not having, but from desiring to have and not having; that therefore this desire to have is the necessary condition under which alone it becomes a privation not to have and begets pain. Ου πενια λυπην εργαζεται (non paupertas dolorem efficit, sed cupiditas), Epict., fragm. 25. Men learned also from experience that it is only the hope of what is claimed that begets and nourishes the wish; therefore neither the many unavoidable evils which are common to all, nor unattainable blessings, disquiet or trouble us, but only the trifling more or less of those things which we can avoid or attain; indeed, not only what is absolutely unavoidable or unattainable, but also what is merely relatively so, leaves us quite undisturbed; therefore the ills that have once become joined to our individuality, or the good things that must of necessity always be denied us, are treated with indifference, in accordance with the peculiarity of human nature that every wish soon dies and can no more beget pain if it is not nourished by hope. It followed from all this that happiness always depends upon the proportion between our claims and what we receive. It is all one whether the quantities thus related be great or small, and the proportion can be established just as well by diminishing the amount of the first as by increasing the amount of the second; and in the same way it also follows that all suffering proceeds from the want of pro-
