"When thou art offended with any man's shameless conduct, immediately ask thyself, Is it possible, then, that shameless men should not be in the world? It is not possible. Do not, then, require what is impossible. For this man also is one of those shameless men who must of necessity be in the world. Let the same considerations be present in thy mind in the case of the knave and the faithless man, and of every man who does wrong in any way." Regarding the hypochondriacal tendency he reverts to Epicurus, thus: "Epicurus says, In my sickness my conversation was not about my bodily sufferings, nor did I talk on such subjects to those who visited me; but I continued to discourse on the nature of things as before, keeping to this main point, how the mind, while participating in such movements as go on in the poor flesh, shall be free from perturbations and maintain its proper good.... Do, then, the same that he did both in sickness, if thou art sick, and in any other circumstances;... but to be intent only on that which thou art now doing and on the instrument by which thou doest it." These quotations will serve to show the trend of the reflections of this remarkable man. After reviewing this epitome of ethical philosophy I might stop and counsel the worrier to study the thoughts of Marcus Aurelius and other philosophers, whose practical suggestions are similar, notwithstanding their diversity of views regarding the ultimate object of the training. I shall venture, however, to elaborate the subject from the present view-point, even though the principles of Marcus Aurelius are as applicable now as they were in the days of the Roman Empire. No reminder is needed of the wealth and efficacy of suggestion in the Book which contains the statement that "the Kingdom of God is within you," and that "A merry heart doeth good like a medicine; but a broken spirit drieth the bones." One of its suggestions was paralleled by the philosopher-poet when he wrote: "Latius regnes avidum domando Spiritum, quam si Libyam remotis Gadibus iungas et uterque Poenus Serviat uni." IV. ANALYSIS OF WORRY Of these points the principal and most urgent is that which reaches the passions; for passion is produced no otherwise than by a disappointment of one's desires and an incurring of one's aversions. It is this which introduces perturbations, tumults, misfortunes, and calamities; this is the spring of sorrow, lamentation and envy; this renders us envious and emulous, and incapable of hearing reason. _Epictetus_. Under this rather pretentious title an attempt is made to indicate certain elements of worry. No claim is made that the treatment of the subject is exhaustive. The motto "Don't Worry" has inspired many homilies. But the mere resolve to follow this guide to happiness will no more instantaneously free one from the meshes of worry than the resolve to perform a difficult gymnastic feat will insure its immediate accomplishment.