y, 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 h