distended, be out of order? But the
mind of a wise man is always free from every kind of disorder; it never
swells, never is puffed up: but the mind when in anger is in a different
state. A wise man therefore is never angry; for when he is angry, he lusts
after something; for whoever is angry naturally has a longing desire to
give all the pain he can to the person who he thinks has injured him; and
whoever has this earnest desire must necessarily be much pleased with the
accomplishment of his wishes; hence he is delighted with his neighbour's
misery; and as a wise man is not capable of such feelings as these, he is
therefore not capable of anger. But should a wise man be subject to grief,
he may likewise be subject to anger; for as he is free from anger, he must
likewise be free from grief. Again, could a wise man be subject to grief,
he might also be liable to pity, or even might be open to a disposition
towards envy (_invidentia_); I do not say to envy (_invidia_), for that
can only exist by the very act of envying: but we may fairly form the word
_invidentia_ from _invidendo_, and so avoid the doubtful name _invidia_;
for this word is probably derived from _in_ and _video_, looking too
closely into another's fortune; as it is said in the Melanippus,

Who envies me the flower of my children?

where the Latin is _invidit florem_. It may appear not good Latin, but it
is very well put by Accius; for as _video_ governs an accusative case, so
it is more correct to say _invideo florem_ than _flori_. We are debarred
from saying so by common usage: the poet stood in his own right, and
expressed himself with more freedom.

X. Therefore compassion and envy are consistent in the same man; for
whoever is uneasy at any one's adversity, is also uneasy at another's
prosperity: as Theophrastus while he laments the death of his companion
Callisthenes, is at the same time disturbed at the success of Alexander;
and therefore he says, that Callisthenes met with a man of the greatest
power and good fortune, but one who did not know how to make use of his
good fortune. And as pity is an uneasiness which arises from the
misfortunes of another, so envy is an uneasiness that proceeds from the
good success of another: therefore whoever is capable of pity, is capable
of envy. But a wise man is incapable of envy, and consequently incapable
of pity. But were a wise man used to grieve, to pity also would be
familiar to him; therefore to