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84
Läsebok. iS:o 94.
Among the many methods which might be made use of
for acquiring this virtue, I shall mention only the two
following. First of all, a man should always consider how much
he has more than he wants; and secondly, how much more
unhappy he might be than he really is.
First a man should always consider how much he has
more than he wants. I am wonderfully pleased with the
reply which Aristippus made to one who condoled with 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. 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 none can be properly called rich who have not
more than they want, there are few rich meu 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. Persons of 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, they enjoy all that secret
satisfaction of which others are always in quest. The truth
is, this ridiculous chase after imaginary pleasures, cannot be
sufficiently exposed, as it is the great sourr-e of those evils,
which generally undo a nation. Let a man’s estate be what
it may, he is a poor man, if he does not live within it; and
naturally sets himself to sale to any one who can give him
his price. When Pittacus, after the death of his brother,
who had left him a good estate, was offered a great sum of
O "
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. I shall
therefore recommend to the consideration of those, who are
always aiming at superfluous and imaginary enjoyments, and
who will not be at the trouble of contracting their desires,
an excellent saying of Bion the philosopher, namely, »That
no man has so much care, as he who endeavours after the
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