and careful meditation. Proceed we now to consider the force of reason,
unless you have something to reply to what has been said.

_A._ That I should interrupt you! By no means; for your discourse has
brought me over to your opinion. Let the Stoics, then, think it their
business to determine whether pain be an evil or not, while they
endeavor to show by some strained and trifling conclusions, which are
nothing to the purpose, that pain is no evil. My opinion is, that
whatever it is, it is not so great as it appears; and I say, that men
are influenced to a great extent by some false representations and
appearance of it, and that all which is really felt is capable of being
endured. Where shall I begin, then? Shall I superficially go over what
I said before, that my discourse may have a greater scope?

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.