fortune, and takes pleasure in virtue": or, "It is an unconquerable strength of mind, knowing the world well, gentle in its dealings, showing great courtesy and consideration for those with whom it is brought into contact." Or we may choose to define it by calling that man happy who knows good and bad only in the form of good or bad minds: who worships honour, and is satisfied with his own virtue, who is neither puffed up by good fortune nor cast down by evil fortune, who knows no other good than that which he is able to bestow upon himself, whose real pleasure lies in despising pleasures. If you choose to pursue this digression further, you can put this same idea into many other forms, without impairing or weakening its meaning: for what prevents our saying that a happy life consists in a mind which is free, upright, undaunted, and steadfast, beyond the influence of fear or desire, which thinks nothing good except honour, and nothing bad except shame, and regards everything else as a mass of mean details which can neither add anything to nor take anything away from the happiness of life, but which come and go without either increasing or diminishing the highest good? A man of these principles, whether he will or no, must be accompanied by a continual cheerfulness, a high happiness, which comes indeed from on high because he delights in what he has, and desires no greater pleasures than those which his home affords. Is he not right in allowing these to turn the scale against petty, ridiculous and shortlived movements of his wretched body? on the day on which he becomes proof against pleasure he also becomes proof against pain. See, on the other hand, how evil and guilty a slavery the man is forced to serve who is dominated in turn by pleasures and pains, those most untrustworthy and passionate of masters. We must, therefore, escape from them into freedom. This nothing will bestow upon us save contempt of Fortune: but if we attain to this, then there will dawn upon us those invaluable blessings, the repose of a mind that is at rest in a safe haven, its lofty imaginings, its great and steady delight at casting out errors and learning to know the truth, its courtesy, and its cheerfulness, in all of which we shall take delight, not regarding them as good things, but as proceeding from the proper good of man.
Book V
V. Since I have begun to make my definitions without a too strict adherence to the letter, a man may be called "happy" who, thanks to reason, has ceased either to hope or to fear: but rocks also feel neither fear nor sadness, nor do cattle, yet no one would call those things happy which cannot comprehend what happiness is. With them you may class men whose dull nature and want of self-knowledge reduces them to the level of cattle, mere animals: there is no difference between the one and the other, because the latter have no reason, while the former have only a corrupted form of it, crooked and cunning to their own hurt. For no one can be styled happy who is beyond the influence of truth: and consequently a happy life is unchangeable, and is founded upon a true and trustworthy discernment; for the mind is uncontaminated and freed from all evils only when it is able to escape not merely from wounds but also from scratches, when it will always be able to maintain the position which it has taken up, and defend it even against the angry assaults of Fortune: for with regard to sensual pleasures, though they were to surround one on every side, and use every means of assault, trying to win over the mind by caresses and making trial of every conceivable stratagem to attract either our entire selves or our separate parts, yet what mortal that retains any traces of human origin would wish to be tickled day and night, and, neglecting his mind, to devote himself to bodily enjoyments?
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