In every situation men can be placed, they may find conveniences and inconveniences; in every company, persons and conversation more or less pleasing; at every table, meats and drinks of better or worse taste; dishes better and worse dressed; in every climate, good and bad weather; and under every government, good and bad laws, and a good and bad administration of those laws; in every poem, faults and beauties; in almost every face, and every person, fine features and sad defects, good and bad qualities.
Under these circumstances, the two classes above mentioned, fix their attention--those who are disposed to be _happy_, on the _conveniences_ of things, the _pleasant parts_ of conversation, the _well dressed_ dishes, the _goodness_ of the wine, the _fine weather_, &c. and enjoy all with _cheerfulness_. Those who are to be _unhappy_, think and speak only of the contraries. Hence they are continually discontented themselves, and, by their remarks, sour the pleasures of society, and make themselves every where disagreeable.
Nobody loves this sort of people; no one shows them more than the commonest civility, and scarcely that; and this frequently puts them out of humour, and draws them into disputes. If they aim at obtaining any advantage in rank or fortune, nobody wishes them success, or will stir a step to favour their pretensions. If they incur public censure or disgrace, no one will defend or excuse, and many join to aggravate their misconduct, and render them completely odious. If these poor gentlemen will not change this bad habit, condescend to be pleased with what is pleasing, without fretting themselves and others about the contraries, it is good to avoid an acquaintance with them, which is always disagreeable, and sometimes very inconvenient, especially when one finds one's self entangled in their quarrels.
An old philosophical friend of mine was grown, from experience, very cautious in this particular, and carefully avoided any intimacy with such people. He had, like other philosophers, a thermometer, to show him the heat of the weather, and a barometer, to mark when it was likely to prove good or bad; but there being no instrument invented to discover, at first sight, this unpleasing disposition in a person, he, for that purpose, made use of his legs, one of which was remarkably handsome; the other, by some accident, crooked and deformed. If a stranger, at the first interview, kept his eyes on his ugly leg more than the handsome one, he doubted him; if he spoke of it, and took no notice of the handsome leg, that was sufficient to determine my philosopher to have no further acquaintance with him. Every body has not this two-legged instrument; but every one, with a little attention, may observe signs of that carping, fault-finding disposition, and take the same resolution of avoiding the acquaintance of those infected with it. I therefore advise those critical, querulous, discontented, unhappy people, that if they wish to be respected and beloved by others, and happy in themselves, they should _leave off looking at the ugly leg_.