"With difficulty this person was, however, at last convinced; but there are some at present, whom there is no convincing ... a fool will neither bend nor break."[128] =161. Moderation.=--The ancients always associated with patience in adversity another kind of courage, no less rare and difficult, namely, moderation in prosperity. It was for them, in some respects, one and the same virtue, exercised in two opposite conditions, and this is what they call _equanimity_. "Now, during our prosperity," says Cicero, "and while things flow agreeably to our desire, we ought, with great care, to avoid pride and arrogance; for, as it discovers weakness not to bear adversity with equanimity, so also with prosperity. That equanimity, in every condition of life, is a noble attribute, and that uniform expression of countenance which we find recorded of Socrates, and also of Caius Lælius. Panætius tells us, his scholar and friend, Africanus, used to say that as horses, grown unruly by being in frequent engagements, are delivered over to be tamed by horse-breakers, thus men, who grow riotous and self-sufficient by prosperity, ought, as it were, to be exercised in the traverse[129] of reason and philosophy, that they may learn the inconstancy of human affairs and the uncertainty of fortune.[130] Nothing occurs more frequently among the ancient poets and moralists than this idea of the vicissitude of human things. The metaphor of Fortune's wheel, which sometimes lowers to the greatest depth those it raised highest, is well known. We need scarcely dwell upon this commonplace saying which has never, for an instant, ceased to be true; although the more regular conditions of modern society have introduced more security and uniformity in life, at least for those who live wisely and with moderation. Yet is no one secure against the changes of fortune; there are unexpected elevations as there are sudden falls; and firmness in either bad or good fortune will always be necessary. =162. Equality of temper; anger.=--To equality of temper or possession of one's self, there is still another obligation attached: that of avoiding anger, a passion which the ancients with reason considered the principle of courage,[131] but which of itself is without any rules, and is more proper to beasts than men. Aristotle has described the irascible disposition with great accuracy. He justly distinguishes two kinds of anger; one where a man is easily carried away, and as easily appeased again, and the other where resentment is nursed and kept up for a long time. The first is the irascible disposition; the second, the splenetic or vindictive disposition.