[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 will be felt if it perishes--no envy if it is possessed by another--no fear, no 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.