touch, so also the mind transfers its vices to its neighbours. A drunkard leads even those who reproach him to grow fond of wine: profligate society will, if permitted, impair the morals even of robust-minded men: avarice infects those nearest it with its poison. Virtues do the same thing in the opposite direction, and improve all those with whom they are brought in contact: it is as good for one of unsettled principles to associate with better men than himself as for an invalid to live in a warm country with a healthy climate. You will understand how much may be effected this way, if you observe how even wild beasts grow tame by dwelling among us, and how no animal, however ferocious, continues to be wild, if it has long been accustomed to human companionship: all its savageness becomes softened, and amid peaceful scenes is gradually forgotten. We must add to this, that the man who lives with quiet people is not only improved by their example, but also by the fact that he finds no reason for anger and does not practise his vice: it will, therefore, be his duty to avoid all those who he knows will excite his anger. You ask, who these are: many will bring about the same thing by various means; a proud man will offend you by his disdain, a talkative man by his abuse, an impudent man by his insults, a spiteful man by his malice, a quarrelsome man by his wrangling, a braggart and liar by his vain-gloriousness: you will not endure to be feared by a suspicious man, conquered by an obstinate one, or scorned by an ultra-refined one: Choose straightforward, good-natured, steady people, who will not provoke your wrath, and will bear with it. Those whose dispositions are yielding, polite and suave, will be of even greater service, provided they do not flatter, for excessive obsequiousness irritates bad-tempered men. One of my own friends was a good man indeed, but too prone to anger, and it was as dangerous to flatter him as to curse him. Caelius the orator, it is well known, was the worst-tempered man possible. It is said that once he was dining in his own chamber with an especially long-suffering client, but had great difficulty when thrown thus into a man’s society to avoid quarrelling with him. The other thought it best to agree to whatever he said, and to play second fiddle, but Caelius could not bear his obsequious agreement, and exclaimed, “Do contradict me in something, that there may be two of us!” Yet even he, who was angry at not being angry, soon recovered his temper, because he had no one to fight with. If, then, we are conscious of an irascible disposition, let us especially choose for our friends those who will look and speak as we do: they will pamper us and lead us into a bad habit of listening to nothing that does not please us, but it will be good to give our anger respite and repose. Even those who are naturally crabbed and wild will yield to caresses: no creature continues either angry or frightened if you pat him. Whenever a controversy seems likely to be longer or more keenly disputed than usual, let us check its first beginnings, before it gathers strength. A dispute nourishes itself as it proceeds, and takes hold of those who plunge too deeply into it: it is easier to stand aloof than to extricate oneself from a struggle.
IX
Irascible men ought not to meddle with the more serious class of occupations, or, at any rate, ought to stop short of weariness in the pursuit of them; their mind ought not to be engaged upon hard subjects, but handed over to pleasing arts: let it be softened by reading poetry, and interested by legendary history: let it be treated with luxury and refinement. Pythagoras used to calm his troubled spirit by playing upon the lyre: and who does not know that trumpets and clarions are irritants, just as some airs are lullabies and soothe the mind? Green is good for wearied eyes, and some colours are grateful to weak sight, while the brightness of others is painful to it. In the same way cheerful pursuits soothe unhealthy minds. We must avoid law courts, pleadings, verdicts, and everything else that aggravates our fault, and we ought no less to avoid bodily weariness; for it exhausts all that is quiet and gentle in us, and rouses bitterness. For this reason those who cannot trust their digestion, when they are about to transact business of importance always allay their bile with food, for it is peculiarly irritated by fatigue, either because it draws the vital heat into the middle of the body, and injures the blood and stops its circulation by the clogging of the veins, or else because the worn-out and weakened body reacts upon the mind: this is certainly the reason why those who are broken by ill health or age are more irascible than other men. Hunger also and thirst should be avoided for the same reason; they exasperate and irritate men’s minds: it is an old saying that “a weary man is quarrelsome”: and so also is a hungry or a thirsty man, or one who is suffering from any cause whatever: for just as sores pain one at the slightest touch, and afterwards even at the fear of being touched, so an unsound mind takes offence at the slightest things, so that even a greeting, a letter, a speech, or a question, provokes some men to anger.
X
That which is diseased can never bear to be handled without complaining: it is best, therefore, to apply remedies to oneself as soon as we feel that anything is wrong, to allow oneself as little licence as possible in speech, and to restrain one’s impetuosity: now it is easy to detect the first growth of our
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