“Yours is a very human objection,” rejoined Philiscus.  “I did not think, however, that you, who have shown so much wisdom and have trained yourself in so much learning, had failed to prepare yourself for all human possibilities, so that if any unexpected accident should happen to you, it would not find you unfortified.  Since, notwithstanding, you are in this plight, why I might benefit you by rehearsing what is good for you.  Thus, just as men who put a hand to people’s burdens relieve them, so I might lighten this misfortune of yours, and the more easily than they inasmuch as I shall take upon myself the smallest share of it.  You will not deem it unworthy, I trust, to receive some encouragement from another.  If you were sufficient for your own self, we should have no need of these words.  As it is, you are in a like case to Hippocrates or Democedes or any other of the great physicians, if one of them should fall a victim to a disease hard to cure and should need another’s hand to bring about his own recovery.”

[-19-] “Indeed,” said Cicero, “if you have any such train of reasoning as will dispel this mist from my soul and restore me to the light of old, I am most ready to listen.  For of words, as of drugs, there are many varieties and diverse potencies, so that it will not be surprising if you should be able to steep in some mixture of philosophy even me, the shining light of senate, assembly, and law-courts.”

“Come then,” continued Philiscus, “since you are ready to listen, let us consider first whether these conditions that surround you are actually 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