grief; the blow perhaps may fall the heavier, but whatever happens does not appear the greater on that account. No, it is the fact of its having happened lately, and not of its having befallen us unexpectedly, that makes it seem the greater. There are two ways, then, of discerning the truth, not only of things that seem evil, but of those that have the appearance of good. For we either inquire into the nature of the thing, of what description, and magnitude, and importance it is—as sometimes with regard to poverty, the burden of which we may lighten when by our disputations we show how few things nature requires, and of what a trifling kind they are—or, without any subtle arguing, we refer them to examples, as here we instance a Socrates, there a Diogenes, and then again that line in Cæcilius,
Wisdom is oft conceal'd in mean attire.
For as poverty is of equal weight with all, what reason can be given why what was borne by Fabricius should be spoken of by any one else as unsupportable when it falls upon themselves? Of a piece with this is that other way of comforting, which consists in pointing out that nothing has happened but what is common to human nature; for this argument doth not only inform us what human nature is, but implies that all things are tolerable which others have borne and are bearing.
XXIV. Is poverty the subject? They tell you of many who have submitted to it with patience. Is it the contempt of honors? They acquaint you with some who never enjoyed any, and were the happier for it; and of those who have preferred a private retired life to public employment, mentioning their names with respect; they tell you of the verse[1] of that most powerful king who praises an old man, and pronounces him happy because he was unknown to fame and seemed likely to arrive at the hour of death in obscurity and without notice. Thus, too, they have examples for those who are deprived of their children: they who are under any great grief are comforted by instances of like affliction; and thus the en-
- ↑ This refers to the speech of Agamemnon in Euripides, in the Iphigenia in Aulis,
Ζηλῶ σε, γέρον,
ζηλῶ δ’ ἀνδρῶν ὃς ἀκίνδυνον
βίον ἐξεπέρασ’, ἀγνώς, ἀκλεής.
