51. The preparation also of these things, draws along with it many impediments, either from the weight of the body, [which they are adapted to increase,] or from the difficulty of procuring them, or from their preventing the continuity of the energy of our most principal reasonings[36], or from some other cause. For this energy then becomes immediately useless, and does not remain unchanged by the concomitant perturbations. It is necessary, however, that a philosopher should hope that he may not be in want of any thing through the whole of life. But this hope will be sufficiently preserved by things which are easily procured; while, on the other hand, this hope is frustrated by things of a sumptuous nature. The multitude, therefore, on this account, though their possessions are abundant, incessantly labour to obtain more, as if they were in want. But the recollection that the greatest possible wealth has no power worth mentioning of dissolving the perturbations of the soul, will cause us to be satisfied with things easily obtained, and of the most simple nature. Things also, which are very moderate and obvious, and which may be procured with the greatest facility, remove the tumult occasioned by the flesh. But the deficiency of things of a luxurious nature will not disturb him who meditates on death. Farther still, the pain arising from indigence is much milder than that which is produced by repletion, and will be considered to be so by him who does not deceive himself with vain opinions. Variety also of food not only does not dissolve the perturbations of the soul, but does not even increase the pleasure which is felt by the flesh. For this is terminated as soon as pain is removed[37]. So that the feeding on flesh does not remove any thing which is troublesome to nature, nor effect any thing which, unless it is accomplished, will end in pain. But the pleasantness with which it is attended is violent, and, perhaps, mingled with the contrary. For it does not contribute to the duration of life, but to the variety of pleasure; and in this respect resembles venereal enjoyments, and the drinking of foreign wines, without which nature is able to remain. For those things, without which nature cannot last, are very few, and may be procured easily, and in conjunction with justice, liberty, quiet, and abundant leisure.