se that approach us, but at our own interests through our
selfishness, and not through our hatred of evil. For excessive
excitement about things, and an undue appetite and desire for them, or
on the other hand aversion and dislike to them, engender suspiciousness
and peevishness against persons, who were, we think, the cause of our
being deprived of some things, and of being troubled with others. But he
that is accustomed to adapt himself to things easily and calmly is most
cheerful and gentle in his dealings with people.

Sec. VIII. Wherefore let us resume our argument. As in a fever everything
seems bitter and unpleasant to the taste, but when we see others not
loathing but fancying the very same eatables and drinkables, we no
longer find the fault to be in them but in ourselves and our disease, so
we shall cease to blame and be discontented with the state of affairs,
if we see others cheerfully and without grief enduring the same. It also
makes for contentedness, when things happen against our wish, not to
overlook our many advantages and comforts, but by looking at both good
and bad to feel that the good preponderate. When our eyes are dazzled
with things too bright we turn them away, and ease them by looking at
flowers or grass, while we keep the eyes of our mind strained on
disagreeable things, and force them to dwell on bitter ideas, well-nigh
tearing them away by force from the consideration of pleasanter things.
And yet one might apply here, not unaptly, what was said to the man of
curiosity,[733]

"Malignant wretch, why art so keen to mark
Thy neighbour's fault, and seest not thine own?"

Why on earth, my good sir, do you confine your view to your troubles,
making them so vivid and acute, while you do not let your mind dwell at
all on your present comforts? But as cupping-glasses draw the worst
blood from the flesh, so you force upon your attention the worst things
in your lot: acting not a whit more wisely than that Chian, who, selling
much choice wine to others, asked for some sour wine for his own supper;
and one of his slaves being asked by another, what he had left his
master doing, replied, "Asking for bad when good was by." For most
people overlook the advantages and pleasures of their individual lives,
and run to their difficulties and grievances. Aristippus, however, was
not such a one, for he cleverly knew as in a scale to make the better
preponderate over the worse. So having lost a good farm