her than a disordered state? Must
not the mind, then, when it is puffed up, or distended, be out of
order? But the mind of a wise man is always free from every kind of
disorder: it never swells, never is puffed up; but the mind when in
anger is in a different state. A wise man, therefore, is never angry;
for when he is angry, he lusts after something; for whoever is angry
naturally has a longing desire to give all the pain he can to the
person who he thinks has injured him; and whoever has this earnest
desire must necessarily be much pleased with the accomplishment of his
wishes; hence he is delighted with his neighbor's misery; and as a wise
man is not capable of such feelings as these, he is therefore not
capable of anger. But should a wise man be subject to grief, he may
likewise be subject to anger; for as he is free from anger, he must
likewise be free from grief. Again, could a wise man be subject to
grief, he might also be liable to pity, or even might be open to a
disposition towards envy (_invidentia_); I do not say to envy
(_invidia_), for that can only exist by the very act of envying: but we
may fairly form the word _invidentia_ from _invidendo_, and so avoid
the doubtful name _invidia;_ for this word is probably derived from
_in_ and _video_, looking too closely into another's fortune; as it is
said in the Melanippus,

Who envies me the flower of my children?

where the Latin is _invidit florem._ It may appear not good Latin, but
it is very well put by Accius; for as _video_ governs an accusative
case, so it is more correct to say _invideo florem_ than _flori._ We
are debarred from saying so by common usage. The poet stood in his own
right, and expressed himself with more freedom.

X. Therefore compassion and envy are consistent in the same man; for
whoever is uneasy at any one's adversity is also uneasy at another's
prosperity: as Theophrastus, while he laments the death of his
companion Callisthenes, is at the same time disturbed at the success of
Alexander; and therefore he says that Callisthenes met with man of the
greatest power and good fortune, but one who did not know how to make
use of his good fortune. And as pity is an uneasiness which arises from
the misfortunes of another, so envy is an uneasiness that proceeds from
the good success of another: therefore whoever is capable of pity is
capable of envy. But a wise man is incapable of envy, and consequently
incapable of pity. But were a wise