bad, and next in what way we may cure them. First of all, now, I see you
are in good physical health and quite vigorous,--a state which is by
nature a blessing to mankind,--and next that you have provisions in
sufficiency so as not to hunger or thirst or be cold or endure any other
unpleasant experience through lack of means, a second circumstance which
any one might naturally set down as good for man's nature. For when
one's physical constitution is good and one can live along without worry
every accessory to happiness is enjoyed."

[-20-] To this Cicero replied: "No, not one of such accessories is of
use when some grief is preying upon one's spirit. The reflections of the
soul distress one far more than bodily comforts can cause delight. Even
so I at present set no value on my physical health because I am
suffering in mind, nor yet in the abundance of necessaries; for the
deprivations I have endured are many."

Said the other: "And does this grieve you? Now if you were going to be
in want of things needful, there would be some reason for your being
annoyed at your loss. But since you have all the necessaries in full
measure, why do you harass yourself because you do not possess more? All
that belongs to one beyond one's needs is in excess and its nature is
the same whether present or absent, for you are aware that even formerly
you did not make use of what was not necessary: hence suppose that at
that time the things which you did not need were non-existent or else
that those of which you are not in want are now here. Most of them were
not yours by inheritance that you should be particularly exercised about
them, but were furnished you by your own tongue and by your words,--the
same causes that effected their loss. Accordingly, you should not take
it hard that just as things were acquired, so they have been lost.
Sea-captains are not greatly disturbed when they suffer great reverses.