 But virtue can be lost, according to Theophrastus, and adverse external circumstances may influence a person’s moral character (frs. 462–463 FHS&amp;G). Indeed, he is reported to have said that it is very difficult to decide on, to choose, and especially to remain steadfast to the best life (fr. 476 FHS&amp;G). Besides, if we are to accept Cicero’s testimony, Theophrastus did not think that virtue is sufficient for happiness, since happiness partly depends on factors over which an individual has no control and they can make a person’s life miserable, such as tortures, banishments, bereavements (frs. 495–499 FHS&amp;G). In fact, he was criticized for endorsing, in his book Callisthenes or On Grief, the maxim “Fortune rules life, not wisdom”. (fr. 493 FHS&amp;G). But even if Theophrastus stressed more than Aristotle the power of chance to ruin a human life, he still assigned special importance to the life of contemplation, which he thought of as similar to the life of the gods. In fact, Cicero reports that Theophrastus was involved in a great controversy with another Peripatetic philosopher, namely Dicaearchus, who ranked more highly the practical life than that of leisured study, but it may well be the case that this debate is nothing but Cicero’s own creation (frs. 481–482 FHS&amp;G; see Fortenbaugh 2013).