Onsist.--CH. III. Philosophy proceeds to consider whether happiness can really be secured in any of these ways, (_a_) So far from bringing contentment, riches only add to men's wants.--CH. IV. (_b_) High position cannot of itself win respect. Titles command no reverence in distant and barbarous lands. They even fall into contempt through lapse of time.--CH. V. (_c_) Sovereignty cannot even bestow safety. History tells of the downfall of kings and their ministers. Tyrants go in fear of their lives. --CH. VI. (_d_) Fame conferred on the unworthy is but disgrace. The splendour of noble birth is not a man's own, but his ancestors'.--CH. VII. (_e_) Pleasure begins in the restlessness of desire, and ends in repentance. Even the pure pleasures of home may turn to gall and bitterness.--CH. VIII. All fail, then, to give what they promise. There is, moreover, some accompanying evil involved in each of these aims. Beauty and bodily strength are likewise of little worth. In strength man is surpassed by the brutes; beauty is but outward show.--CH. IX. The source of men's error in following these phantoms of good is that _they break up and separate that which is in its nature one and indivisible_. Contentment, power, reverence, renown, and joy are essentially bound up one with the other, and, if they are to be attained at all, must be attained _together_. True happiness, if it can be found, will
include them all. But it cannot be found among the perishable things hitherto considered.--CH. X. Such a happiness necessarily exists. Its seat is in God. Nay, God is very happiness, and in a manner, therefore, the happy man partakes also of the Divine nature. All other ends are relative to this good, since they are all pursued only for the sake of good; it is _good_ which is the sole ultimate end. And since the sole end is also happiness, it is plain that this good and happiness are in essence the same.--CH. XI. Unity is another aspect of good
