There was therefore something rational corresponding to three out of four primary passions--against delight was to be set joy; against grief there was nothing to be set, for that arose from the presence of ill which would rather never attach to the sage. Grief was the irrational conviction that one ought to afflict oneself where there was no occasion for it. The ideal of the Stoics was the unclouded serenity of Socrates of whom Xanthippe declared that he had always the same face whether on leaving the house In the morning or on returning to it at night. As the motley crowd of passions followed the banners of their four leaders so specific forms of feeling sanctioned by reason were severally assigned to the three eupathies. Things were divided by Zeno into good, bad, and indifferent. To good belonged virtue and what partook of virtue; to bad, vice and what partook of vice. All other things were indifferent. To the third class then belonged such things as life and death, health and sickness, pleasure and pain, beauty and ugliness, strength and weakness, honour and dishonour, wealth and poverty, victory and defeat, nobility and baseness of birth. Good was defined as that which benefits. To confer benefit was no less essential to good than to impart warmth was to heat. If one asked in what 'to benefit' lay one received the reply that it lay in producing an act or state in accordance with virtue, and similarly it was laid down that 'to hurt' lay in producing an act or state in accordance with vice. The indifference of things other than virtue and vice was apparent from the definition of good which made it essentially beneficial. Such things as health and wealth might be beneficial or not according to circumstances; they were therefore no more good than bad. Again, nothing could be really good of which the good or ill depended on the use made of it, but this was the case with things like health and wealth. The true and only good then was identical with what the Greeks called 'the beautiful' and what we call 'the right'. To say that a thing was right was to say that it was good, and conversely to say that it was good was to say that it was right; this absolute identity between the good and the right and, on the other hand, between the bad and wrong, was the head and front of the Stoic ethics. The right contained in itself all that was necessary for the happy life, the wrong was the only evil, and made men miserable whether they knew it or not.