De Tranquillitate Animi

And yet many shudder even at the verse of Menander,[*](Kock, Com. Att. Frag., iii. p. 103, Frag. 355, v. 4.)

No man alive may say, I shall not suffer this,

since they do not know how much it helps in warding off grief to be able by practice and study to look Fortune in the face with eyes open, and not to manufacture in oneself smooth, soft [*](Probably a quotation of Od., xxi. 151.) fancies, like one reared in the shade of many hopes which ever yield and hold firm against nothing. We can, however, make this reply to Menander: True,

No man alive may say, I shall not suffer this,

yet while still alive one can say, I will not do this: I will not lie nor play the villain nor defraud nor scheme. For this is in our power and is not a small, but a great help toward tranquillity of mind. Even as, on the contrary again,

My conscience, since I know I’ve done a dreadful deed,[*](Euripides, Orestes, 396: Cf. Diels, Frag. d. Vorsokratiker ⁵, ii. p. 199, Democritus, Frag. 264.)

like[*](The following passage is cited by Stobaeus, vol. iii. p. 604 ed. Hense.) an ulcer in the flesh, leaves behind it in the soul regret which ever continues to wound and prick it. For the other pangs reason does away with, but regret is caused by reason itself, since the soul, together with its feeling of shame, is stung and chastised by itself. For as those who shiver with ague or burn with fevers are more distressed and pained than those who suffer the same discomforts through heat or cold from a source outside the body, so the pangs which Fortune brings, coming, as it were, from a source without, are lighter to bear; but that lament,

None is to blame for this but me myself,[*](Assigned by Schneider to Callimachus (Frag. anon. 372); Cf. also Teles, ed. Hense, p. 8; Sternbach, Gnomologicum Parisinum, 331 (Acad. Litt. Cracou., xx. 1893). The verse was perhaps suggested by Homer, Il., i. 335.)

which is chanted over one’s errors, coming as it does from within, makes the pain even heavier by reason of the disgrace one feels. And so it is that no costly house nor abundance of gold nor pride of race nor pomp of office, no grace of language, no eloquence, impart so much calm and serenity to life as does a soul free from evil acts and purposes and possessing an imperturbable and undefiled character as the source of its life, a source whence flow fair actions[*](Cf. von Arnim, Stoic. Vet. Frag., i. p. 50, Zeno, Frag. 203; see also Moralia, 56 b, 100 c.) which have both an inspired and joyous activity joined with a lofty pride therein, and a memory sweeter and more stable than that hope of Pindar’s[*](Frag. 214 Bergk, 233 Boeckh; p. 608 ed. Sandys. See also Plato, Republic, 331 a.) which sustains old age. For do not censers,[*](On the form λιβανωτρίδες see F. Solmsen, Rheinisches Museum, liv. 347.) Carneades said, even if they have been completely emptied, retain their fragrance for a long time,[*](Cf. Horace, Epistulae, i. 2. 69: quo semel est imbuta recens servabit odorem testa diu. ) and in the soul of the wise man do not fair actions leave behind the remembrance of them eternally delightful and fresh, by which joy in them is watered and flourishes, and he comes to despise those who bewail and abuse life as a land of calamities or a place of exile appointed here for our souls?