182 THE TUSCULAN DISPUTATIONS.XVIII. What hinders Critolaus, then, or that gravest

of philosophers, Xenocrates (who raises virtue so high, and who lessens and depreciates everything else), from not only placing a happy life, but the happiest possible life, in virtue? And, indeed, if this were not the case, virtue would be absolutely lost. For whoever is subject to grief must necessarily be subject to fear too, for fear is an un easy apprehension of future grief ; and whoever is subject to fear is liable to dread, timidity, consternation, coward ice. Therefore, such a person may, some time or other, be defeated, and not think himself concerned with that pre cept of Atreus, And let men so conduct themselves in life, As to be always strangers to defeat. But such a man, as I have said, will be defeated ; and not only defeated, but made a slave of. But we would have virtue always free, always invincible ; and were it not so, there would be an end of virtue. But if virtue has in her self all that is necessary for a good life, she is certainly sufficient for happiness : virtue is certainly sufficient, too, for our living with courage ; if with courage, then with a magnanimous spirit, and indeed so as never to be under any fear, and thus to be always invincible. Hence it fol lows that there can be nothing to be repented of, noAvants, no lets or hinderances. Thus all things will be prosper ous, perfect, and as you would have them, and, consequent ly, happy ; but virtue is sufficient for living with courage, and therefore virtue is able by herself to make life happy. For as folly, even when possessed of what it desires, never thinks it has acquired enough, so wisdom is always satisfied with the present, and never repents on her own account. XIX. Look but on the single consulship of Lselins, and that, too, after having been set aside (though when a wise and good man like him is outvoted, the people are disap pointed of a good consul, rather than he disappointed by a vain people) ; but the point is, would you prefer, were it in your power, to be once such a consul as Lrelius, or be elected four times, like Cinna? I have no doubt in the world what answer you will make, and it is on that account

I put the question to you.