Consider, that even in vain and frivolous actions, as at chess, tennis, and the like, this eager and ardent engaging with an impetuous desire, immediately throws the mind and members into indiscretion and disorder:  a man astounds and hinders himself; he who carries himself more moderately, both towards gain and loss, has always his wits about him; the less peevish and passionate he is at play, he plays much more advantageously and surely.

As to the rest, we hinder the mind’s grasp and hold, in giving it so many things to seize upon; some things we should only offer to it; tie it to others, and with others incorporate it.  It can feel and discern all things, but ought to feed upon nothing but itself; and should be instructed in what properly concerns itself, and that is properly of its own having and substance.  The laws of nature teach us what justly we need.  After the sages have told us that no one is indigent according to nature, and that every one is so according to opinion, they very subtly distinguish betwixt the desires that proceed from her, and those that proceed from the disorder of our own fancy:  those of which we can see the end are hers; those that fly before us, and of which we can see no end, are our own:  the poverty of goods is easily cured; the poverty of the soul is irreparable: 

         “Nam si, quod satis est homini, id satis esse potesset
          Hoc sat erat:  nunc, quum hoc non est, qui credimus porro
          Divitias ullas animum mi explere potesse?”

["For if what is for man enough, could be enough, it were enough;
but since it is not so, how can I believe that any wealth can give
my mind content.”—­Lucilius aped Nonium Marcellinum, V. sec. 98.]

Socrates, seeing a great quantity of riches, jewels, and furniture carried in pomp through his city:  “How many things,” said he, “I do not desire!”—­[Cicero, Tusc.  Quaes., V. 32.]—­Metrodorus lived on twelve ounces a day, Epicurus upon less; Metrocles slept in winter abroad amongst sheep, in summer in the cloisters of churches: 

“Sufficit ad id natura, quod poscit.”

          ["Nature suffices for what he requires.”—­Seneca, Ep., 90.]

Cleanthes lived by the labour of his own hands, and boasted that Cleanthes, if he would, could yet maintain another Cleanthes.

If that which nature exactly and originally requires of us for the conservation of our being be too little (as in truth what it is, and how good cheap life may be maintained, cannot be better expressed than by this consideration, that it is so little that by its littleness it escapes the gripe and shock of fortune), let us allow ourselves a little more; let us call every one of our habits and conditions nature; let us rate and treat ourselves by this measure; let us stretch our appurtenances and accounts so far; for so far, I fancy, we have some excuse.  Custom is a second nature, and no less powerful.  What