Cicero's Tusculan Disputations

This, then, is agreed upon by all, and not only by learned men, but also by the unlearned, that it becomes the brave and magnanimous—those that have patience and a spirit above this world—not to give way to pain. Nor has there ever been any one who did not commend a man who bore it in this manner. That, then, which is expected from a brave man, and is commended when it is seen, it must surely be base in any one to be afraid of at its approach, or not to bear when it comes. But I would have you consider whether, as all the right affections of the soul are classed under the name of virtues, the truth is that this is not properly the name of them all, but that they all have their name from that leading virtue which is superior to all the rest: for the name “virtue” comes from vir, a man, and courage is the peculiar distinction of a man: and this virtue has two principal duties, to despise death and pain. We must, then, exert these, if we would be men of virtue, or, rather, if we would be men, because virtue (virtus) takes its very name from vir, man.

XIX. You may inquire, perhaps, how? And such an inquiry is not amiss, for philosophy is ready with her assistance. Epicurus offers himself to you, a man far from a bad—or, I should rather say, a very good man: he advises no more than he knows. “Despise pain,” says he. Who is it saith this? Is it the same man who calls pain the greatest of all evils? It is not, indeed, very consistent in him. Let us hear what he says: “If the pain is excessive, 82it must needs be short.” I must have that over again, for I do not apprehend what you mean exactly by “excessive” or “short.” That is excessive than which nothing can be greater; that is short than which nothing is shorter. I do not regard the greatness of any pain from which, by reason of the shortness of its continuance, I shall be delivered almost before it reaches me. But if the pain be as great as that of Philoctetes, it will appear great indeed to me, but yet not the greatest that I am capable of bearing; for the pain is confined to my foot. But my eye may pain me, I may have a pain in the head, or sides, or lungs, or in every part of me. It is far, then, from being excessive. Therefore, says he, pain of a long continuance has more pleasure in it than uneasiness. Now, I cannot bring myself to say so great a man talks nonsense; but I imagine he is laughing at us. My opinion is that the greatest pain (I say the greatest, though it may be ten atoms less than another) is not therefore short, because acute. I could name to you a great many good men who have been tormented many years with the acutest pains of the gout. But this cautious man doth not determine the measure of that greatness or of duration, so as to enable us to know what he calls excessive with regard to pain, or short with respect to its continuance. Let us pass him by, then, as one who says just nothing at all; and let us force him to acknowledge, notwithstanding he might behave himself somewhat boldly under his colic and his strangury, that no remedy against pain can be had from him who looks on pain as the greatest of all evils. We must apply, then, for relief elsewhere, and nowhere better (if we seek for what is most consistent with itself) than to those who place the chief good in honesty, and the greatest evil in infamy. You dare not so much as groan, or discover the least uneasiness in their company, for virtue itself speaks to you through them.

XX. Will you, when you may observe children at Lacedæmon, and young men at Olympia, and barbarians in the amphitheatre, receive the severest wounds, and bear them without once opening their mouths—will you, I say, if any pain should by chance attack you, cry out like a woman? Will you not rather bear it with resolution and constancy? 83and not cry, It is intolerable; nature cannot bear it! I hear what you say: Boys bear this because they are led thereto by glory; some bear it through shame, many through fear, and yet are we afraid that nature cannot bear what is borne by many, and in such different circumstances? Nature not only bears it, but challenges it, for there is nothing with her preferable, nothing which she desires more than credit, and reputation, and praise, and honor, and glory. I choose here to describe this one thing under many names, and I have used many that you may have the clearer idea of it; for what I mean to say is, that whatever is desirable of itself, proceeding from virtue, or placed in virtue, and commendable on its own account (which I would rather agree to call the only good than deny it to be the chief good) is what men should prefer above all things. And as we declare this to be the case with respect to honesty, so we speak in the contrary manner of infamy; nothing is so odious, so detestable, nothing so unworthy of a man. And if you are thoroughly convinced of this (for, at the beginning of this discourse, you allowed that there appeared to you more evil in infamy than in pain), it follows that you ought to have the command over yourself, though I scarcely know how this expression may seem an accurate one, which appears to represent man as made up of two natures, so that one should be in command and the other be subject to it.

XXI. Yet this division does not proceed from ignorance; for the soul admits of a twofold division, one of which partakes of reason, the other is without it. When, therefore, we are ordered to give a law to ourselves, the meaning is, that reason should restrain our rashness. There is in the soul of every man something naturally soft, low, enervated in a manner, and languid. Were there nothing besides this, men would be the greatest of monsters; but there is present to every man reason, which presides over and gives laws to all; which, by improving itself, and making continual advances, becomes perfect virtue. It behooves a man, then, to take care that reason shall have the command over that part which is bound to practise obedience. In what manner? you will say. Why, as a master has over his slave, a general over his 84army, a father over his son. If that part of the soul which I have called soft behaves disgracefully, if it gives itself up to lamentations and womanish tears, then let it be restrained, and committed to the care of friends and relations, for we often see those persons brought to order by shame whom no reasons can influence. Therefore, we should confine those feelings, like our servants, in safe custody, and almost with chains. But those who have more resolution, and yet are not utterly immovable, we should encourage with our exhortations, as we would good soldiers, to recollect themselves, and maintain their honor. That wisest man of all Greece, in the Niptræ, does not lament too much over his wounds, or, rather, he is moderate in his grief:

Move slow, my friends; your hasty speed refrain,
Lest by your motion you increase my pain.

Pacuvius is better in this than Sophocles, for in the one Ulysses bemoans his wounds too vehemently; for the very people who carried him after he was wounded, though his grief was moderate, yet, considering the dignity of the man, did not scruple to say,

And thou, Ulysses, long to war inured,
Thy wounds, though great, too feebly hast endured.

The wise poet understood that custom was no contemptible instructor how to bear pain. But the same hero complains with more decency, though in great pain:

Assist, support me, never leave me so;
Unbind my wounds, oh! execrable woe!

He begins to give way, but instantly checks himself:

Away! begone! but cover first the sore;
For your rude hands but make my pains the more.

Do you observe how he constrains himself? not that his bodily pains were less, but because he checks the anguish of his mind. Therefore, in the conclusion of the Niptræ, he blames others, even when he himself is dying:

Complaints of fortune may become the man,
None but a woman will thus weeping stand.

85And so that soft place in his soul obeys his reason, just as an abashed soldier does his stern commander.

XXII. The man, then, in whom absolute wisdom exists (such a man, indeed, we have never as yet seen, but the philosophers have described in their writings what sort of man he will be, if he should exist); such a man, or at least that perfect and absolute reason which exists in him, will have the same authority over the inferior part as a good parent has over his dutiful children: he will bring it to obey his nod without any trouble or difficulty. He will rouse himself, prepare and arm himself, to oppose pain as he would an enemy. If you inquire what arms he will provide himself with, they will be contention, encouragement, discourse with himself. He will say thus to himself: Take care that you are guilty of nothing base, languid, or unmanly. He will turn over in his mind all the different kinds of honor. Zeno of Elea will occur to him, who suffered everything rather than betray his confederates in the design of putting an end to the tyranny. He will reflect on Anaxarchus, the pupil of Democritus, who, having fallen into the hands of Nicocreon, King of Cyprus, without the least entreaty for mercy or refusal, submitted to every kind of torture. Calanus the Indian will occur to him, an ignorant man and a barbarian, born at the foot of Mount Caucasus, who committed himself to the flames by his own free, voluntary act. But we, if we have the toothache, or a pain in the foot, or if the body be anyways affected, cannot bear it. For our sentiments of pain as well as pleasure are so trifling and effeminate, we are so enervated and relaxed by luxuries, that we cannot bear the sting of a bee without crying out. But Caius Marius, a plain countryman, but of a manly soul, when he had an operation performed on him, as I mentioned above, at first refused to be tied down; and he is the first instance of any one’s having had an operation performed on him without being tied down. Why, then, did others bear it afterward? Why, from the force of example. You see, then, that pain exists more in opinion than in nature; and yet the same Marius gave a proof that there is something very sharp in pain for he would not submit to have the other thigh cut. So that he bore his pain with resolution as a man; but, 86like a reasonable person, he was not willing to undergo any greater pain without some necessary reason. The whole, then, consists in this—that you should have command over yourself. I have already told you what kind of command this is; and by considering what is most consistent with patience, fortitude, and greatness of soul, a man not only restrains himself, but, somehow or other, mitigates even pain itself.

XXIII. Even as in a battle the dastardly and timorous soldier throws away his shield on the first appearance of an enemy, and runs as fast as he can, and on that account loses his life sometimes, though he has never received even one wound, when he who stands his ground has nothing of the sort happen to him, so they who cannot bear the appearance of pain throw themselves away, and give themselves up to affliction and dismay. But they that oppose it, often come off more than a match for it. For the body has a certain resemblance to the soul: as burdens are more easily borne the more the body is exerted, while they crush us if we give way, so the soul by exerting itself resists the whole weight that would oppress it; but if it yields, it is so pressed that it cannot support itself. And if we consider things truly, the soul should exert itself in every pursuit, for that is the only security for its doing its duty. But this should be principally regarded in pain, that we must not do anything timidly, or dastardly, or basely, or slavishly, or effeminately, and, above all things, we must dismiss and avoid that Philoctetean sort of outcry. A man is allowed sometimes to groan, but yet seldom; but it is not permissible even in a woman to howl; for such a noise as this is forbidden, by the twelve tables, to be used even at funerals. Nor does a wise or brave man ever groan, unless when he exerts himself to give his resolution greater force, as they who run in the stadium make as much noise as they can. The wrestlers, too, do the same when they are training; and the boxers, when they aim a blow with the cestus at their adversary, give a groan, not because they are in pain, or from a sinking of their spirits, but because their whole body is put upon the stretch by the throwing-out of these groans, and the blow comes the stronger.

87XXIV. What! they who would speak louder than ordinary are they satisfied with working their jaws, sides, or tongue or stretching the common organs of speech and utterance? The whole body and every muscle is at full stretch if I may be allowed the expression; every nerve is exerted to assist their voice. I have actually seen the knees of Marcus Antonius touch the ground when he was speaking with vehemence for himself, with relation to the Varian law. For, as the engines you throw stones or darts with throw them out with the greater force the more they are strained and drawn back; so it is in speaking, running, or boxing—the more people strain themselves, the greater their force. Since, therefore, this exertion has so much influence—if in a moment of pain groans help to strengthen the mind, let us use them; but if they be groans of lamentation, if they be the expression of weakness or abjectness, or unmanly weeping, then I should scarcely call him a man who yielded to them. For even supposing that such groaning could give any ease, it still should be considered whether it were consistent with a brave and resolute man. But if it does not ease our pain, why should we debase ourselves to no purpose? For what is more unbecoming in a man than to cry like a woman? But this precept which is laid down with respect to pain is not confined to it. We should apply this exertion of the soul to everything else. Is anger inflamed? is lust excited? we must have recourse to the same citadel, and apply to the same arms. But since it is pain which we are at present discussing, we will let the other subjects alone. To bear pain, then, sedately and calmly, it is of great use to consider with all our soul, as the saying is, how noble it is to do so, for we are naturally desirous (as I said before, but it cannot be too often repeated) and very much inclined to what is honorable, of which, if we discover but the least glimpse, there is nothing which we are not prepared to undergo and suffer to attain it. From this impulse of our minds, this desire for genuine glory and honorable conduct, it is that such dangers are supported in war, and that brave men are not sensible of their wounds in action, or, if they are sensible of them, prefer death to the departing but the least step 88from their honor. The Decii saw the shining swords of their enemies when they were rushing into the battle. But the honorable character and the glory of the death which they were seeking made all fear of death of little weight. Do you imagine that Epaminondas groaned when he perceived that his life was flowing out with his blood? No; for he left his country triumphing over the Lacedæmonians, whereas he had found it in subjection to them. These are the comforts, these are the things that assuage the greatest pain.

XXV. You may ask, How the case is in peace? What is to be done at home? How we are to behave in bed? You bring me back to the philosophers, who seldom go to war. Among these, Dionysius of Heraclea, a man certainly of no resolution, having learned fortitude of Zeno, quitted it on being in pain; for, being tormented with a pain in his kidneys, in bewailing himself he cried out that those things were false which he had formerly conceived of pain. And when his fellow-disciple, Cleanthes, asked him why he had changed his opinion, he answered, “That the case of any man who had applied so much time to philosophy, and yet was unable to bear pain, might be a sufficient proof that pain is an evil; that he himself had spent many years at philosophy, and yet could not bear pain: it followed, therefore, that pain was an evil.” It is reported that Cleanthes on that struck his foot on the ground, and repeated a verse out of the Epigonæ:

Amphiaraus, hear’st thou this below?

He meant Zeno: he was sorry the other had degenerated from him.

But it was not so with our friend Posidonius, whom I have often seen myself; and I will tell you what Pompey used to say of him: that when he came to Rhodes, after his departure from Syria, he had a great desire to hear Posidonius, but was informed that he was very ill of a severe fit of the gout; yet he had great inclination to pay a visit to so famous a philosopher. Accordingly, when he had seen him, and paid his compliments, and had spoken with great respect of him, he said he was very sorry that he could not hear him lecture. “But indeed you may,” 89replied the other, “nor will I suffer any bodily pain to occasion so great a man to visit me in vain.” On this Pompey relates that, as he lay on his bed, he disputed with great dignity and fluency on this very subject: that nothing was good but what was honest; and that in his paroxysms he would often say, “Pain, it is to no purpose; notwithstanding you are troublesome, I will never acknowledge you an evil.” And in general all celebrated and notorious afflictions become endurable by disregarding them.

XXVI. Do we not observe that where those exercises called gymnastic are in esteem, those who enter the lists never concern themselves about dangers? that where the praise of riding and hunting is highly esteemed, they who practice these arts decline no pain? What shall I say of our own ambitious pursuits or desire of honors? What fire have not candidates run through to gain a single vote? Therefore Africanus had always in his hands Xenophon, the pupil of Socrates, being particularly pleased with his saying, that the same labors were not equally heavy to the general and to the common man, because the honor itself made the labor lighter to the general. But yet, so it happens, that even with the illiterate vulgar an idea of honor is of great influence, though they cannot understand what it is. They are led by report and common opinion to look on that as honorable which has the general voice. Not that I would have you, should the multitude be ever so fond of you, rely on their judgment, nor approve of everything which they think right: you must use your own judgment. If you are satisfied with yourself when you have approved of what is right, you will not only have the mastery over yourself (which I recommended to you just now), but over everybody, and everything. Lay this down, then, as a rule, that a great capacity, and lofty elevation of soul, which distinguishes itself most by despising and looking down with contempt on pain, is the most excellent of all things, and the more so if it does not depend on the people and does not aim at applause, but derives its satisfaction from itself. Besides, to me, indeed, everything seems the more commendable the less the people are courted, and the fewer eyes there 90are to see it. Not that you should avoid the public, for every generous action loves the public view; yet no theatre for virtue is equal to a consciousness of it.

XXVII. And let this be principally considered: that this bearing of pain, which I have often said is to be strengthened by an exertion of the soul, should be the same in everything. For you meet with many who, through a desire of victory, or for glory, or to maintain their rights, or their liberty, have boldly received wounds, and borne themselves up under them; and yet those very same persons, by relaxing that intenseness of their minds, were unequal to bearing the pain of a disease; for they did not support themselves under their former sufferings by reason or philosophy, but by inclination and glory. Therefore some barbarians and savage people are able to fight very stoutly with the sword, but cannot bear sickness like men; but the Grecians, men of no great courage, but as wise as human nature will admit of, cannot look an enemy in the face, yet the same will bear to be visited with sickness tolerably, and with a sufficiently manly spirit; and the Cimbrians and Celtiberians are very alert in battle, but bemoan themselves in sickness. For nothing can be consistent which has not reason for its foundation. But when you see those who are led by inclination or opinion, not retarded by pain in their pursuits, nor hindered by it from succeeding in them, you may conclude, either that pain is no evil, or that, notwithstanding you may choose to call an evil whatever is disagreeable and contrary to nature, yet it is so very trifling an evil that it may so effectually be got the better of by virtue as quite to disappear. And I would have you think of this night and day; for this argument will spread itself, and take up more room some time or other, and not be confined to pain alone; for if the motives to all our actions are to avoid disgrace and acquire honor, we may not only despise the stings of pain, but the storms of fortune, especially if we have recourse to that retreat which was pointed out in our yesterday’s discussion; for, as if some God had advised a man who was pursued by pirates to throw himself overboard, saying, “There is something at hand to receive you; either a dolphin will take you up, as it did Arion of 91Methymna; or those horses sent by Neptune to Pelops (who are said to have carried chariots so rapidly as to be borne up by the waves) will receive you, and convey you wherever you please. Cast away all fear.” So, though your pains be ever so sharp and disagreeable, if the case is not such that it is worth your while to endure them, you see whither you may betake yourself. I think this will do for the present. But perhaps you still abide by your opinion.

A. Not in the least, indeed; and I hope I am freed by these two days’ discourses from the fear of two things that I greatly dreaded.

M. To-morrow, then, for rhetoric, as we were saying. But I see we must not drop our philosophy.

A. No, indeed; we will have the one in the forenoon, and this at the usual time.

M. It shall be so, and I will comply with your very laudable inclinations.

BOOK III.

ON GRIEF OF MIND

I. What reason shall I assign, O Brutus, why, as we consist of mind and body, the art of curing and preserving the body should be so much sought after, and the invention of it, as being so useful, should be ascribed to the immortal Gods; but the medicine of the mind should not have been so much the object of inquiry while it was unknown, nor so much attended to and cultivated after its discovery, nor so well received or approved of by some, and accounted actually disagreeable, and looked upon with an envious eye by many? Is it because we, by means of the mind, judge of the pains and disorders of the body, but do not, by means of the body, arrive at any perception of the disorders of the mind? Hence it comes that the mind only judges of itself when that very faculty by which it is judged is in a bad state. Had nature given us faculties for discerning and viewing herself, and could we go through life by keeping our eye on her—our best guide—92there would be no reason certainly why any one should be in want of philosophy or learning; but, as it is, she has furnished us only with some feeble rays of light, which we immediately extinguish so completely by evil habits and erroneous opinions that the light of nature is nowhere visible. The seeds of virtues are natural to our constitutions, and, were they suffered to come to maturity, would naturally conduct us to a happy life; but now, as soon as we are born and received into the world, we are instantly familiarized with all kinds of depravity and perversity of opinions; so that we may be said almost to suck in error with our nurse’s milk. When we return to our parents, and are put into the hands of tutors and governors, we are imbued with so many errors that truth gives place to falsehood, and nature herself to established opinion.

II. To these we may add the poets; who, on account of the appearance they exhibit of learning and wisdom, are heard, read, and got by heart, and make a deep impression on our minds. But when to these are added the people, who are, as it were, one great body of instructors, and the multitude, who declare unanimously for what is wrong, then are we altogether overwhelmed with bad opinions, and revolt entirely from nature; so that they seem to deprive us of our best guide who have decided that there is nothing better for man, nothing more worthy of being desired by him, nothing more excellent, than honors and commands, and a high reputation with the people; which indeed every excellent man aims at; but while he pursues that only true honor which nature has in view above all other objects, he finds himself busied in arrant trifles, and in pursuit of no conspicuous form of virtue, but only some shadowy representation of glory. For glory is a real and express substance, not a mere shadow. It consists in the united praise of good men, the free voice of those who form a true judgment of pre-eminent virtue; it is, as it were, the very echo of virtue; and being generally the attendant on laudable actions, should not be slighted by good men. But popular fame, which would pretend to imitate it, is hasty and inconsiderate, and generally commends wicked and immoral actions, and throws discredit upon the appearance and beauty of honesty by assuming 93a resemblance of it. And it is owing to their not being able to discover the difference between them that some men ignorant of real excellence, and in what it consists, have been the destruction of their country and of themselves. And thus the best men have erred, not so much in their intentions as by a mistaken conduct. What? is no cure to be attempted to be applied to those who are carried away by the love of money, or the lust of pleasures, by which they are rendered little short of madmen, which is the case of all weak people? or is it because the disorders of the mind are less dangerous than those of the body? or because the body will admit of a cure, while there is no medicine whatever for the mind?

III. But there are more disorders of the mind than of the body, and they are of a more dangerous nature; for these very disorders are the more offensive because they belong to the mind and disturb it; and the mind, when disordered, is, as Ennius says, in a constant error: it can neither bear nor endure anything, and is under the perpetual influence of desires. Now, what disorders can be worse to the body than these two distempers of the mind (for I overlook others), weakness and desire? But how, indeed, can it be maintained that the mind cannot prescribe for itself, when she it is who has invented the medicines for the body, when, with regard to bodily cures, constitution and nature have a great share, nor do all who suffer themselves to be cured find that effect instantly; but those minds which are disposed to be cured, and submit to the precepts of the wise, may undoubtedly recover a healthy state? Philosophy is certainly the medicine of the soul, whose assistance we do not seek from abroad, as in bodily disorders, but we ourselves are bound to exert our utmost energy and power in order to effect our cure. But as to philosophy in general, I have, I think, in my Hortensius, sufficiently spoken of the credit and attention which it deserves: since that, indeed, I have been continually either disputing or writing on its most material branches; and I have laid down in these books all the discussions which took place between myself and my particular friends at my Tusculan villa. But as I have spoken in the two former of pain and death, this book shall be 94devoted to the account of the third day of our disputations.

We came down into the Academy when the day was already declining towards afternoon, and I asked one of those who were present to propose a subject for us to discourse on; and then the business was carried on in this manner:

IV. A. My opinion is, that a wise man is subject to grief.

M. What, and to the other perturbations of mind, as fears, lusts, anger? For these are pretty much like what the Greeks call πάθη. I might call them diseases, and that would be a literal translation, but it is not agreeable to our way of speaking. For envy, delight, and pleasure are all called by the Greeks diseases, being affections of the mind not in subordination to reason; but we, I think, are right in calling the same motions of a disturbed soul perturbations, and in very seldom using the term diseases; though, perhaps, it appears otherwise to you.

A. I am of your opinion.

M. And do you think a wise man subject to these?

A. Entirely, I think.

M. Then that boasted wisdom is but of small account, if it differs so little from madness?

A. What? does every commotion of the mind seem to you to be madness?

M. Not to me only; but I apprehend, though I have often been surprised at it, that it appeared so to our ancestors many ages before Socrates; from whom is derived all that philosophy which relates to life and morals.

A. How so?

M. Because the name madness[35 - Insania—from in, a particle of negative force in composition, and sanus, healthy, sound.] implies a sickness of the mind and disease; that is to say, an unsoundness and an unhealthiness of mind, which they call madness. But the philosophers call all perturbations of the soul diseases, and their opinion is that no fool is ever free from these; but all that are diseased are unsound; and the minds of all fools are diseased; therefore all fools are mad. For they held that soundness of the mind depends on a certain 95tranquillity and steadiness; and a mind which was destitute of these qualities they called insane, because soundness was inconsistent with a perturbed mind just as much as with a disordered body.

V. Nor were they less ingenious in calling the state of the soul devoid of the light of the mind, “a being out of one’s mind,” “a being beside one’s self.” From whence we may understand that they who gave these names to things were of the same opinion with Socrates, that all silly people were unsound, which the Stoics have carefully preserved as being derived from him; for whatever mind is distempered (and, as I just now said, the philosophers call all perturbed motions of the mind distempers) is no more sound than a body is when in a fit of sickness. Hence it is that wisdom is the soundness of the mind, folly a sort of unsoundness, which is insanity, or a being out of one’s mind: and these are much better expressed by the Latin words than the Greek, which you will find the case also in many other topics. But we will discuss that point elsewhere: let us now attend to our present subject. The very meaning of the word describes the whole thing about which we are inquiring, both as to its substance and character. For we must necessarily understand by “sound” those whose minds are under no perturbation from any motion as if it were a disease. They who are differently affected we must necessarily call “unsound.” So that nothing is better than what is usual in Latin, to say that they who are run away with by their lust or anger have quitted the command over themselves; though anger includes lust, for anger is defined to be the lust of revenge. They, then, who are said not to be masters of themselves, are said to be so because they are not under the government of reason, to which is assigned by nature the power over the whole soul. Why the Greeks should call this mania, I do not easily apprehend; but we define it much better than they, for we distinguish this madness (insania), which, being allied to folly, is more extensive, from what we call furor, or raving. The Greeks, indeed, would do so too, but they have no one word that will express it: what we call furor, they call μελαγχολία, as if the reason 96were affected only by a black bile, and not disturbed as often by a violent rage, or fear, or grief. Thus we say Athamas, Alcmæon, Ajax, and Orestes were raving (furere); because a person affected in this manner was not allowed by the Twelve Tables to have the management of his own affairs; therefore the words are not, if he is mad (insanus), but if he begins to be raving (furiosus). For they looked upon madness to be an unsettled humor that proceeded from not being of sound mind; yet such a person might perform his ordinary duties, and discharge the usual and customary requirements of life: but they considered one that was raving as afflicted with a total blindness of the mind, which, notwithstanding it is allowed to be greater than madness, is nevertheless of such a nature that a wise man may be subject to raving (furor), but cannot possibly be afflicted by insanity (insania). But this is another question: let us now return to our original subject.

VI. I think you said that it was your opinion that a wise man was liable to grief.

A. And so, indeed, I think.

M. It is natural enough to think so, for we are not the offspring of flints; but we have by nature something soft and tender in our souls, which may be put into a violent motion by grief, as by a storm; nor did that Crantor, who was one of the most distinguished men that our Academy has ever produced, say this amiss: “I am by no means of their opinion who talk so much in praise of I know not what insensibility, which neither can exist, nor ought to exist”. “I would choose,” says he, “never to be ill; but should I be so, still I should choose to retain my sensation, whether there was to be an amputation or any other separation of anything from my body. For that insensibility cannot be but at the expense of some unnatural ferocity of mind, or stupor of body.”But let us consider whether to talk in this manner be not allowing that we are weak, and yielding to our softness. Notwithstanding, let us be hardy enough, not only to lop off every arm of our miseries, but even to pluck up every fibre of their roots. Yet still something, perhaps, may be left behind, so deep does folly strike its roots: but whatever may be 97left it will be no more than is necessary. But let us be persuaded of this, that unless the mind be in a sound state, which philosophy alone can effect, there can be no end of our miseries. Wherefore, as we began, let us submit ourselves to it for a cure; we shall be cured if we choose to be. I shall advance something further. I shall not treat of grief alone, though that indeed is the principal thing; but, as I originally proposed, of every perturbation of the mind, as I termed it; disorder, as the Greeks call it: and first, with your leave, I shall treat it in the manner of the Stoics, whose method is to reduce their arguments into a very small space; afterward I shall enlarge more in my own way.

VII. A man of courage is also full of faith. I do not use the word confident, because, owing to an erroneous custom of speaking, that word has come to be used in a bad sense, though it is derived from confiding, which is commendable. But he who is full of faith is certainly under no fear; for there is an inconsistency between faith and fear. Now, whoever is subject to grief is subject to fear; for whatever things we grieve at when present we dread when hanging over us and approaching. Thus it comes about that grief is inconsistent with courage: it is very probable, therefore, that whoever is subject to grief is also liable to fear, and to a broken kind of spirits and sinking. Now, whenever these befall a man, he is in a servile state, and must own that he is overpowered; for whoever admits these feelings, must admit timidity and cowardice. But these cannot enter into the mind of a man of courage; neither, therefore, can grief: but the man of courage is the only wise man; therefore grief cannot befall the wise man. It is, besides, necessary that whoever is brave should be a man of great soul; that whoever is a man of a great soul should be invincible; whoever is invincible looks down with contempt on all things here, and considers them, beneath him. But no one can despise those things on account of which he may be affected with grief; from whence it follows that a wise man is never affected with grief: for all wise men are brave; therefore a wise man is not subject to grief. And as the eye, when disordered, is not in a good condition for performing its 98office properly; and as the other parts, and the whole body itself, when unsettled, cannot perform their office and business; so the mind, when disordered, is but ill-fitted to perform its duty. The office of the mind is to use its reason well; but the mind of a wise man is always in condition to make the best use of his reason, and therefore is never out of order. But grief is a disorder of the mind; therefore a wise man will be always free from it.