he
more exposed to this fate in proportion as he lives a restless life
in the world, amid a crowd of various impressions and with a
correspondingly small amount of activity on the part of his own mind.

And in this connection it will be in place to observe that, when
events and circumstances which have influenced us pass away in the
course of time, we are unable to bring back and renew the particular
mood or state of feeling which they aroused in us: but we can remember
what we were led to say and do in regard to them; and thus form, as it
were, the result, expression and measure of those events. We should,
therefore, be careful to preserve the memory of our thoughts at
important points in our life; and herein lies the great advantage of
keeping a journal.

SECTION 9. To be self-sufficient, to be all in all to oneself, to
want for nothing, to be able to say _omnia mea mecum porto_--that is
assuredly the chief qualification for happiness. Hence Aristotle's
remark, [Greek: hae eudaimonia ton autarchon esti][1]--to be happy
means to be self-sufficient--cannot be too often repeated. It is,
at bottom, the same thought as is present in the very well-turned
sentence from Chamfort:

_Le bonheur n'est pas chose aisee: il est tres difficile de le trouver
en nous, et impossible de le trouver ailleurs_.

[Footnote 1: _Eudem. Eth_. VII. ii. 37.]

For while a man cannot reckon with certainty upon anyone but himself,
the burdens and disadvantages, the dangers and annoyances, which arise
from having to do with others, are not only countless but unavoidable.

There is no more mistaken path to happiness than worldliness, revelry,
_high life_: for the whole object of it is to transform our miserable
existence into a succession of joys, delights and pleasures,--a
process which cannot fail to result in disappointment and delusion;
on a par, in this respect, with its _obligato_ accompaniment, the
interchange of lies.[1]

[Footnote 1: As our body is concealed by the clothes we wear, so our
mind is veiled in lies. The veil is always there, and it is only
through it that we can sometimes guess at what a man really thinks;
just as from his clothes we arrive at the general shape of his body.]

All society necessarily involves, as the first condition of its
existence, mutual accommodation and restraint upon the part of its
members. This means that the larger it is, the more insipid will be
its tone. A man can be _himself_ only so long as