. 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 Methymna; 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
rec