other; on the other hand, if our hopes happen to be frustrated we are
plunged into the deepest sadness.  (3) Fame has the further drawback
that it compels its votaries to order their lives according to the
opinions of their fellow-men, shunning what they usually shun, and
seeking what they usually seek.

[6]  (1) When I saw that all these ordinary objects of desire would
be obstacles in the way of a search for something different and new -
nay, that they were so opposed thereto, that either they or it would
have to be abandoned, I was forced to inquire which would prove the
most useful to me: for, as I say, I seemed to be willingly losing
hold on a sure good for the sake of something uncertain.  (6:2) However,
after I had reflected on the matter, I came in the first place to the
conclusion that by abandoning the ordinary objects of pursuit, and
betaking myself to a new quest, I should be leaving a good, uncertain
by reason of its own nature, as may be gathered from what has been
said, for the sake of a good not uncertain in its nature (for I sought
for a fixed good), but only in the possibility of its attainment.

[7] (1) Further reflection convinced me that if I could really get
to the root of the matter I should be leaving certain evils for a
certain good.  (2) I thus perceived that I was in a state of great
peril, and I compelled myself to seek with all my strength for a
remedy, however uncertain it might be; as a sick man struggling with
a deadly disease, when he sees that death will surely be upon him
unless a remedy be found, is compelled to seek a remedy with all his
strength, inasmuch as his whole hope lies therein.  (7:3) All the
objects pursued by the multitude not only bring no remedy that tends
to preserve our being, but even act as hindrances, causing the death
not seldom of those who possess them, [b] and always of those who
are possessed by them. 

[8]  (1) There are many examples of men who have suffered persecution
even to death for the sake of their riches, and of men who in pursuit
of wealth have exposed themselves to so many dangers, that they have
paid away their life as a penalty for their folly.  (2) Examples are
no less numerous of men, who have endured the utmost wretchedness for
the sake of gaining or preserving their reputation.  (3) Lastly,
are innumerable cases of men, who have hastened their death through
over-indulgence in sensual pleasure.

[9]  (1) All these evils seem to have arisen from the fact, that
happiness or unhappiness is made wholly dependent on the quality
of the object which we love.  (2) When a thing is not loved, no
quarrels will arise concerning it - no sadness be felt if it
hatred, in short no disturbances of the mind.  (3) All these
arise from the love of what is perishable, such as the objects
already mentioned.

[10]  (1) But love towards a thing eternal and infinite feeds the
mind wholly with joy, and is itself unmingled with any sadness,
wherefore it is greatly to be desired and sought for with all our
strength.  (2) Yet it was not at random that I used the words,
"If I could go to the root of the matter," for, though what I have
urged was perfectly clear to my mind, I could not forthwith lay
aside all love of riches, sensual enjoyment, and fame.

[11]  (1) One thing was evident, namely, that while my mind was
employed with these thoughts it turned away from its former objects
of desire, and seriously considered the search for a new principle;
this state of things was a great comfort to me, for I perceived
that the evils were not such as to resist all remedies.  (11:2) Although
these intervals were at first rare, and of very short duration, yet
afterwards, as the true good became more and more discernible to me,
they became more frequent and more lasting; especially after I had
recognized that the acquisition of wealth, sensual pleasure, or fame,
is only a hindrance, so long as they are sought as ends not as means;
if they be sought as means, they will be under restraint, and, far
from being hindrances, will further not a little the end for which
they are sought, as I will show in due time.

[12]  (1) I will here only briefly state what I mean by true good,
and also what is the nature of the highest good. (2) In order that
this may be rightly understood, we must bear in mind that the terms
good and evil are only applied relatively, so that the same thing
may be called both good and bad according to the relations in view,
in the same way as it may be called perfect or imperfect.
(3) Nothing regarded in its own nature can be called perfect or
imperfect; especially when we are aware that all things which come
to pass, come to pass according to the eternal order and fixed
laws of nature. 

[13]  (1) However, human weakness cannot attain to this order in its
own thoughts, but meanwhile man conceives a human character much more
stable than his own, and sees that there is no reason why he should
not himself acquire such a character.  (2) Thus he is led to seek
for means which will bring him to this pitch of perfection, and
calls everything which will serve as such means a true good.
(13:3) The chief good is that he should arrive, together with other
individuals if possible, at the possession of the aforesaid
character.  (4) What that character is we shall show in due time,
namely, that it is the knowledge of the union existing being
the mind and the whole of nature. [c]

[14]  (1) This, then, is the end for which I strive, to attain to
such a character myself, and to endeavor that many should attain to
it with me.  (2) In other words, it is part of my happiness to lend
a helping hand, that many others may understand even as I do, so
that their understanding and desire may entirely agree with my own.
(3) In order to bring this about, it is necessary to understand as