ON OTHER PERTURBATIONS OF THE MIND. 155from future evil; so that some have said that fear is a certain part of grief : others have called fear the harbin ger of trouble, which, as it were, introduces the ensuing evil. Now, the reasons that make what is present sup portable, make what is to come very contemptible; for, with regard to both, we should take care to do nothing low or grovelling, soft or effeminate, mean or abject. But, notwithstanding we should speak of the inconstancy, im becility, and levity of fear itself, yet it is of very great service to speak contemptuously of those very things of which we are afraid. So that it fell out very well, wheth er it was by accident or design, that I disputed the first and second day on death and pain the two things that are the most dreaded : now, if what I then said was ap proved of, we are in a great degree freed from fear. And this is sufficient, as far as regards the opinion of evils. XXXI. Proceed we now to what are goods that is to say, to joy and desire. To me, indeed, one thing alone seems to embrace the question of all that relates to the perturbations of the mind the fact, namely, that all per turbations are in our own power ; that they are taken up upon opinion, and are voluntary. This error, then, must be got rid of; this opinion must be removed ; and, as with regard to imagined evils, we are to make them more sup portable, so with respect to goods, we are to lessen the violent effects of those things which are called great and joyous. But one thing is to be observed, that equally re lates both to good and evil : that, should it be difficult to persuade any one that none of those things which disturb the mind are to be looked on as good or evil, yet a differ ent cure is to be applied to different feelings; and the malevolent person is to be corrected by one way of reason ing, the lover by another, the anxious man by another, and the fearful by another : and it would be easy for any one who pursues the best approved method of reasoning, with regard to good and evil, to maintain that no fool can be affected with joy, as he never can have anything good. But, at present, my discourse proceeds upon the common received notions. Let, then, honors, riches, pleasures, and the rest be the very good things which they are imagined

to be; yet a too elevated and exulting joy on the posses-