De Tranquillitate Animi

Therefore let us resume our discussion of circumstances.[*](That is, the argument presented in chap. 4, supra.) For just as in a fever everything we eat seems bitter and unpleasant to the taste, and yet when we see others taking the same food and finding no displeasure in it, we no longer continue to blame the food and the drink, but accuse ourselves and our malady; so we shall cease blaming and being disgruntled with circumstances if we see others accepting the same events cheerfully and without offence. And so it is conducive to tranquillity of mind, in the midst of happenings which are contrary to our wishes, not to overlook whatever we have that is pleasant and attractive, but, mingling good with bad, cause the better to outshine the worse. But as it is, while we turn away our eyes[*](Cf.Moralia, 490 c-d, infra, 543 e-f, 854 b-c; Life of Demosthenes, xxii. (856 b).) when they are wounded by too dazzling a light and refresh them with the tints and hues of flowers and grass, yet we strain the mind toward painful things and force it to dwell on the consideration of disagreeable matters, all but

dragging it by compulsion away from those wThich are better. And yet one might adapt here not inaptly the remark addressed to the meddlesome man[*](Kock, Com. Att. Frag., iii. p. 476, ades. 359; Cf. 515 d, infra. Cf. Horace, Sermones, i. 3. 25-27: Cum tua pervideas oculis male lippus iunctis, cur in amicorum vitiis tam cernis acutum quam aut aquila aut serpens Epidaurius? ):

1. Why do you look so sharp on others’ ills,
2. Malignant man, yet overlook your own?

Why do you scrutinize too keenly your own trouble, my good sir, and continue to make it ever vivid and fresh in your mind, but do not direct your thoughts to those good things which you have? But, just as cupping-glasses[*](Cf.Moralia, 518 b, 600 c.) draw the most virulent humour from the flesh, so you gather together against yourself the worst of your own conditions, proving yourself not a whit better than the man of Chios who sold excellent old wine to everyone else, but tried to find sour wine for his own luncheon; and when one of his slaves was asked by the other what he had left his master doing, he answered, Hunting bad when good was at hand. Most persons, in fact, do pass by the excellent and palatable conditions of their lot and hasten to those that are unpleasant and disagreeable. Aristippus,[*](Cf.Moralia, 330 c.) however, was not one of these, but was wise enough, like one who weighs things in a balance, by weighing the bad against the better, to rise above the conditions in which he found himself and thus to lighten his spirits. At any rate, when he had lost a fine estate, he asked one of those who made a great pretence of condoling with him and sharing in his ill humour at misfortune, Isn’t it true that you have only one small bit of land, while I have three farms remaining? When the person agreed that this was so, Aristippus said, Should I not then rather condole with you? For it is the act of a madman to be distressed at what is lost and not rejoice at what is saved, but like little children, who, if someone takes away one of their many toys, will throw away all the rest as well and cry and howl; in the same way, if we are troubled by Fortune in one matter, we make everything else also unprofitable by lamenting and taking it hard.