as it is in Euripides. And it is a vulgar persuasion, that very handsome persons, when looked upon, oft suffer damage by envy and an evil eye; for (it is said) a body at its utmost vigor will through delicacy very soon admit of changes. 6. But now that these men are miserably unprovided for an undisturbed life, you may discern even from what they themselves advance against others. For they say that those who commit wickedness and incur the displeasure of the laws live in constant misery and fear, for, though they may perhaps attain to privacy, yet it is impossible they should ever be well assured of that privacy; whence the ever-impending fear of the future will not permit them to have either complacency or assurance in their present circumstances. But they consider not how they speak all this against themselves. For a sound and healthy state of body they may indeed oftentimes possess, but that they should ever be well assured of its continuance is impossible; and they must of necessity be in constant disquiet and pain for the body with respect to futurity, never succeeding in attaining to that firm and steadfast assurance from it which they expect. But to do no wickedness will contribute nothing to our assurance; for it is not suffering justly but suffering in itself that is dismaying. Nor can it be a matter of trouble to be engaged in villanies one’s self, and not afflictive to suffer by the villanies of others. Neither can it be said that the tyranny of Lachares was less, if it was not more, calamitous to the Athenians, and that of Dionysius to the Syracusans, than they were to the tyrants themselves; for it was disturbing that made them be disturbed; and their first oppressing and pestering of others gave them occasion to expect to suffer ill themselves. Why should a man recount the outrages of rabbles, the barbarities of thieves, or the villanies of inheritors, or yet the contagions of airs and the concursions of seas, by which Epicurus (as himself writeth) was in his voyage to Lampsacus within very little of drowning? The very composition of the body—it containing in it the matter of all diseases, and (to use a pleasantry of the vulgar) cutting thongs for the beast out of its own hide, I mean pains out of the body—is sufficient to render life perilous and uneasy, and that to the good as well as to the bad, if they have learned to place their complacence and assurance in the body and the hopes they have of it, and in nothing else; as Epicurus hath written, as well in many other of his discourses as in that of Man’s End.