ys consider how much more he has than
he wants. I am wonderfully pleased with the reply which Aristippus made
to one who condoled him upon the loss of a farm: Why, said he, I have
three farms still, and you have but one; so that I ought rather to be
afflicted for you than you for me. On the contrary, foolish men are more
apt to consider what they have lost than what they possess; and to fix
their eyes upon those who are richer than themselves, rather than on
those who are under greater difficulties.

7. All the real pleasures and conveniences of life lie in a narrow
compass; but it is the humour of mankind, to be always looking forward,
and straining after one who has got the start of them in wealth and
honour. For this reason, as there are none can be properly called rich,
who have not more than they want; there are few rich men in any of the
politer nations but among the middle sort of people, who keep their
wishes within their fortunes, and have more wealth than they know how to
enjoy.

8. Persons in a higher rank live in a kind of splendid poverty; and are
perpetually wanting, because, instead of acquiescing in the solid
pleasures of life, they endeavour to outvie one another in shadows and
appearances. Men of sense have at all times beheld with a great deal of
mirth this silly game that is playing over their heads, and by
contracting their desires enjoy all that secret satisfaction which
others are always in quest of.

9. The truth is, this ridiculous chase after imaginary pleasures cannot
be sufficiently exposed, as it is the great source of those evils which
generally undo a nation. Let a man's estate be what it will, he is a
poor man if he does not live within it, and naturally sets himself to
sale to any one that can give him his price.

10. When Pitticus, after the death of his brother, who had left him a
good estate, was offered a greater sum of money by the king of Lydia, he
thanked him for his kindness, but told him he had already more by half
than he knew what to do with. In short, content is equivalent to wealth,
and luxury to poverty; or, to give the thought a more agreeable turn,
'Content is natural wealth,' says Socrates; to which I shall add,
'Luxury is artificial poverty.'

11. I shall therefore recommend to the consideration of those who are
always aiming after superfluous and imaginary enjoyments, and will not
be at the trouble of contracting their desires, an excellent saying of
Bion the phi