But no one can despise those things on account of which he may be affected with grief; from whence it follows that a wise man is never affected with grief: for all wise men are brave; therefore a wise man is not subject to grief.

And as the eye, when disordered, is not in a good condition for performing its office properly; and as the other parts, and the whole body itself, when unsettled, cannot perform their office and business; so the mind, when disordered, is but ill-fitted to perform its duty.

The office of the mind is to use its reason well; but the mind of a wise man is always in condition to make the best use of his reason, and therefore is never out of order.

But grief is a disorder of the mind; therefore a wise man will be always free from it.
VIII.

And from these considerations we may get at a very probable definition of the temperate man, whom the Greeks call [Greek: sophron]: and they call that virtue [Greek: sophrosynen], which I at one time call temperance, at another time moderation, and sometimes even modesty; but I do not know whether that virtue may not be properly called frugality, which has a more confined meaning with the Greeks; for they call frugal men [Greek: chresimous], which implies only that they are useful; but our name has a more extensive meaning: for all abstinence, all innocency (which the Greeks have no ordinary name for, though they might use the word [Greek: ablabeia], for innocency is that disposition of mind which would offend no one) and several other virtues are comprehended under frugality; but if this quality were of less importance, and confined in as small a compass as some imagine, the surname of Piso[36] would not have been in so great esteem.