No More Learning

" And this conjunction professes that the second member of the sentence follows the first, as for instance, "If it is day, it is light. " That which is adjunctive is, as Crinis states in his Dialectic Art, an axiom which is made to depend on the conjunction "since" (epei), beginning with an axiom and ending in an axiom, as for instance, "Since it is day, it is light. " And this conjunction professes both that the second portion of the proposition follows the first, and the first is true. [72] That is a connected proposition which is connected by some copulative conjunctions, as for instance, "It both is day, and it is light. " That is a disjunctive proposition which is disconnected by the disjunctive conjunction, "or" (? toi) as for instance, "It is either day or night. " And this proposition professes that one or other of these propositions is false. That is a causal proposition which is connected by the word, "because;" as for instance, "Because it is day, it is light. " For the first is, as it were, the cause of the second. [73] That is an augmentative proposition, which explains the greater, which is construed with an augmentative particle, and which is placed between the two members of the proposition, as for instance, "It is rather day than night. " The diminutive proposition is, in every respect, the exact contrary of the preceding one; as for instance, "It is less night than day. " Again, at times, axioms or propositions are opposed to one another in respect of their truth and falsehood, when one is an express denial of the other; as for instance, "It is day," and, "It is not day. "

Again, a conjunctive proposition is correct, when it is such that the opposite of the conclusion is contradictory of the premise; as for instance, the proposition, "If it is day, it is light," is true; for, "It is not light," which is the opposite to the conclusion expressed, is contradictory to the premise, "It is day. " And a conjunctive proposition is incorrect, when it is such that the opposite of the conclusion is not inconsistent with the premise, as for instance, " If it is day, Dion is walking. " For the fact that Dion is not walking, is not contradictory of the premise, "It is day. " [74] An adjunctive proposition is correct, which begins with a true premise, and ends in a consequence which follows of necessity, as for instance, "Since it is day, the sun is above the earth. " But it is incorrect when it either begins with a false premise, or ends with a consequence which does not follow properly; as for instance, "Since it is night, Dion is walking," for this may be said in the day-time. A causal proposition is correct, when it begins with a true premise, and ends in a consequence which necessarily follows from it, but yet does not have its premise reciprocally consequent upon its conclusion; as for instance, "Because it is day, it is light. " For the fact of its being light, is a necessary consequence of its being day; but the fact of its being day, is not necessarily a consequence of its being light. A causal proposition is incorrect, which either begins with a false premise, or ends with a conclusion that does not follow from it, or which has a premise which does not correspond to the conclusion; as for instance, "Because it is night, Dion is walking. " [75] A proposition is persuasive, which leads to the assent of the mind, as for instance, "If she brought him forth, she is his mother. " But still this is a falsehood, for a hen is not the mother of an egg. Again, there are some propositions which are possible, and some which are impossible; and some which are necessary, and some which are not necessary. That is possible, which is capable of being true, since external circumstances are no hindrance to its being true; as for instance, "Diocles lives. " And that is impossible which is not capable of being true; as for instance, "The earth flies. " That is necessary which, being true, is not capable of being false ; or perhaps is intrinsically capable of being false, but still has external circumstances which hinder its being false, as for instance, "Virtue profits a man. " That again, is not necessary, which is true, but which has a capacity of being false, though external circumstances offer no hindrance to either alternative; as for instance, "Dion walks. " [76] That is a reasonable or probable proposition, which has a great preponderance of opportunities in favour of its being true; as for instance, "I shall be alive to-morrow. " And there are other different kinds of propositions and conversions of them, from true to false, and re-conversions again; concerning which we must speak at some length.

{49} An argument, as Crinis says, is that which is composed of a lemma or major premise, an assumption or minor premise, and a conclusion; as for instance this, "If it is day, it is light;" "But it is day, therefore it is light. " For the lemma, or major premise, is, "If it is day, it is light. " The assumption, or minor premise, is, "It is day. " The conclusion follows, "Therefore it is light. " The mode of a proposition is, as it were, a figure of an argument, as for instance, such as this, "If it is the first, it is the second ; but it is the first, therefore it is the second. " [77] A conditional syllogism is that which is composed of both the preceding arguments; as for instance, "If Plato is alive, Plato breathes; but the first fact is so, therefore so is the second. " And this conditional syllogism has been introduced for the sake, in long and complex sentences, of not being forced to repeat the assumption, as it was a long one, and also the conclusion ; but of being able, instead, to content one's self with summing it up briefly thus, "The first case put is true, therefore so is the second. " Of arguments, some are conclusive, others are inconclusive. Those are inconclusive which are such, that the opposite of the conclusion drawn in them is not necessarily incompatible with the connection of the premises. As for instance, such arguments as these, " If it is day, it is light ; but it is day, therefore, Dion is walking. " But of conclusive arguments, some are called properly by the kindred name conclusions, and some are called syllogistic arguments. Those then are syllogistic which are either such as do not admit of demonstration, or such as are brought to an indemonstrable conclusion, according to some one or more propositions; such for instance as the following: "If Dion walks, then Dion is in motion. " [78] Those are conclusive, which infer their conclusion specially, and not syllogistically ; such for instance, as this, "The proposition it is both day and night is false. Now it is day; therefore, it is not night. " Those again, are unsyllogistic arguments which have an air of probability about them, and a resemblance to syllogistic ones, but which still do not lead to the deduction of proper. conclusions. As for instance, "If Dion is a horse, Dion is an animal; but Dion is not a horse, therefore, Dion is not an animal. " [79] Again, of arguments, some are true, and some are false. Those are true which deduce a conclusion from true premises, as, for instance, "If virtue profits, then vice injures. " And those are false which have some falsehood in their premises, or which are inconclusive; as, for instance, "If it is day, it is light; but it is day, therefore, Dion is alive. " There are also arguments which are possible, and others which are impossible; some likewise which are necessary, and others which are not necessary. There are too, some which are not demonstrated from their not standing in need of demonstration, and these are laid down differently by different people; but Chrysippus enumerates five kinds, which serve as the foundation for every kind of argument; and which are assumed in conclusive arguments properly so called, and in syllogisms, and in modes.

[80] The first kind that is not demonstrated, is that in which the whole argument consists of a conjunctive and an antecedent; and in which the first term repeats itself so as to form a sort of conjunctive proposition, and to bring forward as the conclusion the last term. As, for instance, "If the first be true, so is the second; but the first is true, therefore, so is the second. " The second kind that is not demonstrated, is that which, by means of the conjunctive and the opposite of the conclusion, has a conclusion opposite to the first premise. As, for instance, "If it be day, it is light; but it is night, therefore it is not day. " For here the assumption arises from the opposite of the conclusion, and the conclusion from the opposite of the first term. The third kind that is not demonstrative, is that which, by a negative combination, and by one of the terms in the proposition, produces the contradictory of the remainder; as, for instance, "Plato is not dead and alive at the same time but Plato is dead; therefore, Plato is not alive. " [81] The fourth kind that is not demonstrative, is that which, by means of a disjunctive, and one of those terms which are in the disjunctive, has a conclusion opposite to what remains; as, for instance, "It is either the first, or the second: but it is the first; therefore, it is not the second. " The fifth kind that is not demonstrative, is that in which the whole argument consists of a disjunctive proposition, and the opposite of one of the terms, and then one makes the conclusion identical with the remainder; as, for instance, "It is either day or night but it is not night; therefore it is day. " According to the Stoics, truth follows upon truth, as "It is light," follows upon "It is day. " And falsehood follows upon falsehood; as, "If it is false that it is night, it is also false that it is dark. " Sometimes too, truth follows from falsehood; for instance, though it is false that "the earth flies," it is true that "there is the earth. " But falsehood does never follow from truth; for, from the fact that "there is the earth," it does not follow "that the earth flies. " [82] There are also some arguments which are perplexed, being veiled and escaping notice; or such as are called sorites, the horned one, or the nobody. That is a veiled argument, which resembles the following one; "two are not a few, nor three, nor those, nor four, and so on to ten; but two are few; therefore, so are ten few. " The nobody is a conjunctive argument, and one that consists of the indefinite and the definite, and which has a minor premise and a conclusion; as, for instance, "If any one is here, he is not in Rhodes. "

[83] {50} Such then are the doctrines which the Stoics maintain on the subject of logic, in order as far as possible to establish their point that the logician is the only wise man. For they assert that all affairs are looked at by means of that speculation which proceeds by argument, including under this assertion both those that belong to natural and also those which belong to moral philosophy for, say they, how else could one determine the exact value of nouns, or how else could one explain what laws are imposed upon such and such actions? Moreover, as there are two habits both incidental to virtue, the one considers what each existing thing is, and the other inquires what it is called. These then are the notions of the Stoics on the subject of logic. [84] {51} The ethical part of philosophy they divide into the topic of inclination, the topic of good and bad, the topic of the passions, the topic of virtue, the topic of the chief good, and of primary estimation, and of actions; the topic of what things are becoming, and of exhortation and dissuasion. And this division is the one laid down by Chrysippus, and Archedemus, and Zenon of Tarsus, and Apollodorus, and Diogenes, and Antipater, and Poseidonius. For Zenon of Citium, and Cleanthes, have, as being more ancient they were likely to, adopted a more simple method of treating these subjects. But these men divided logical and the natural philosophy.

[85] {52} They say that the first inclination which an animal has is to protect itself, as nature brings herself to take an interest in it from the beginning, as Chrysippus affirms in the first book of his treatise on Ends; where he says, that the first and dearest object to every animal is its own existence, and its consciousness of that existence. For that it is not natural for any animal to be alienated from itself, or even to be brought into such a state as to be indifferent to itself, being neither alienated from nor interested in itself. It remains, therefore, that we must assert that nature has bound the animal to itself by the greatest unanimity and affection for by that means it repels all that is injurious, and attracts all that is akin to it and desirable. But as for what some people say, that the first inclination of animals is to pleasure, they say what is false. [86] For they say that pleasure, if there be any such thing at all, is an accessory only, which, nature, having sought it out by itself, as well as these things which are adapted to its constitution, receives incidentally in the same manner as animals are pleased, and plants made to flourish.

Moreover, say they, nature makes no difference between animals and plants, when she regulates them. so as to leave them without voluntary motion or sense; and some things too take place in ourselves in the same manner as in plants. But, as inclination in animals tends chiefly to the point of making them pursue what is appropriate to them, we may say that their inclinations are regulated by nature. And as reason is given to rational animals according to a more perfect principle, it follows, that to live correctly according to reason, is properly predicated of those who live according to nature. For nature is as it were the artist who produces the inclination. [87] {53} On which account Zenon was the first writer who, in his treatise on the Nature of Man, said, that the chief good was confessedly to live according to nature; which is to live according to virtue, for nature leads us to this point. And in like manner Cleanthes speaks in his treatise on Pleasure, and so do Poseidonius and Hecaton in their essays on Ends. And again, to live according to virtue is the same thing as living according to one's experience of those things which happen by nature; as Chrysippus explains it in the first book of his treatise on the Chief Good. [88] For our individual natures are all parts of universal nature; on which account the chief good is to live in a manner corresponding to nature, and that means corresponding to one's own nature and to universal nature; doing none of those things which the common law of mankind is in the habit of forbidding, and that common law is identical with that right reason which pervades everything, being the same with Zeus, who is the regulator and chief manager of all existing things.

Again, this very thing is the virtue of the happy man and the perfect happiness of life when everything is done according to a harmony with the genius of each individual with reference to the will of the universal governor and manager of all things. Diogenes, accordingly, says expressly that the chief good is to act according to sound reason in our selection of things according to our nature. And Archidemus defines it to be living in the discharge of all becoming duties. [89] Chrysippus again understands that the nature, in a manner corresponding to which we ought to live, is both the common nature, and also human nature in particular; but Cleanthes will not admit of any other nature than the common one alone, as that to which people ought to live in a manner corresponding; and repudiates all mention of a particular nature. And he asserts that virtue is a disposition of the mind always consistent and always harmonious; that one ought to seek it out for its own sake, without being influenced by fear or hope by any external influence. Moreover, that it is in it that happiness consists, as producing in the soul the harmony of a life always consistent with itself; and that if a rational animal goes the wrong way, it is because it allows itself to be misled by the deceitful appearances of exterior things, or perhaps by the instigation of those who surround it; for nature herself never gives us any but good inclinations. [90] {54} Now virtue is, to speak generally, a perfection in everything, as in the case of a statue; whether it is invisible as good health, or speculative as prudence. For Hecaton says, in the first book of his treatise on Virtues, that the scientific and speculative virtues are those which have a constitution arising from speculation and study, as, for instance, prudence and justice; and that those which are not speculative are those which are generally viewed in their extension as a practical result or effect of the former; such for instance, as health and strength. Accordingly, temperance is one of the speculative virtues, and it happens that good health usually follows it, and is marshalled as it were beside it; in the same way as strength follows the proper structure of an arch. [91] And the unspeculative virtues derive their name from the fact of their not proceeding from any acquiescence reflected by intelligence; but they are derived from others, are only accessories, and are found even in worthless people, as in the case of good health, or courage. And Poseidonius, in the first book of his treaties on Ethics, says that the great proof of the reality of virtue is that Socrates, and Diogenes, and Antisthenes, made great improvement; and the great proof of the reality of vice may be found in the fact of its being opposed to virtue.

Again, Chrysippus, in the first book of his treatise on the Chief Good, and Cleanthes, and also Poseidonius in his Exhortations, and Hecaton, all agree that virtue may be taught. And that they are right, and that it may be taught, is plain from men becoming good after having been bad. [92] On this account Panaetius teaches that there are two virtues, one speculative and the other practical; but others make three kinds, the logical, the natural, and the ethical. Poseidonius divides virtue into four divisions; and Cleanthes, Chrysippus, and Antipater make the divisions more numerous still; for Apollophanes asserts that there is but one virtue, namely, prudence. Among the virtues some are primary, and some are derived. The primary ones are prudence, manly courage, justice, and temperance. And subordinate to these, as a kind of species contained in them, are magnanimity, continence, endurance, presence of mind, wisdom in council. And the Stoics define prudence as a knowledge of what is good, and bad, and indifferent; justice as a knowledge of what ought to be chosen, what ought to be avoided, and what is indifferent; [93] magnanimity as a knowledge of engendering a lofty habit, superior to all such accidents as happen to all men indifferently, whether they be good or bad; continence they consider a disposition which never abandons right reason, or a habit which never yields to pleasure; endurance they call a knowledge or habit by which we understand what we ought to endure, what we ought not, and what is indifferent; presence of mind they define as a habit which is prompt at finding out what is suitable on a sudden emergency; and wisdom in counsel they think a knowledge which leads us to judge what we are to do, and how we are to do it, in order to act becomingly. And analogously, of vices too there are some which are primary, and some which are subordinate; as, for instance, folly, and cowardice, and injustice, and intemperance, are among the primary vices ; incontinence, slowness, and folly in counsel among the subordinate ones. And the vices are ignorance of those things of which the virtues are the knowledge.

[94] {55} Good, looked at in a general way, is some advantage, with the more particular distinction, being partly what is actually useful, partly what is not contrary to utility. On which account virtue itself and the good which partakes of virtue are spoken of in a threefold view of the subject. First, as to what kind of good it is, and from what it ensues. [Secondly, as to the cause of the actions;] as, for instance, in an action done according to virtue. Thirdly, as to the agent, in the case of a good man who partakes of virtue.

At another time, they define the good in a peculiar manner, as being what is perfect according to the nature of a rational being as rational being. And, secondly, they say that it is conformity to virtue, se that all actions which partake of virtue, and all good men, are themselves in some sense the good. And in the third place, they speak of its accessories, joy, and mirth, and things of that kind. [95] In the same manner they speak of vices, which they divide into folly, cowardice, injustice. , and things of that hind. And they consider that these things which partake of vices, and actions done according to vice, and bad men, are themselves in some sense the evil; and its accessories are despondency, and melancholy, and other things of that kind. {56} Again, of goods, some have reference to the mind, and some are external; and some neither have reference to the mind, nor are external. The goods having reference to the mind are virtues, and actions according to the virtues. The external goods are the having a virtuous country, a virtuous friend, and the happiness of one's country and friend. And these which are not external, and which have no reference to the mind, are such as a man's being virtuous and happy to himself. [96] And reciprocally, of evils, some have reference to the mind, such as the vices and actions according to them; some are external, such as having a foolish country, or a foolish friend, or one's country or one's friend being unhappy. And these evils which are not external, and which have no reference to the mind, are such as a man's being worthless and unhappy to himself. {57} Again, of goods, some are final, some are efficient, and some are both final and efficient. For instance, a friend, and the services done by him to one, are efficient goods; but courage, and prudence, and liberty, and delight, and mirth, and freedom from pain, and all kinds of actions done according to virtue, are final goods. [97] There are too, as I said before, some goods which are both efficient and final; for inasmuch as they produce perfect happiness they are efficient, and inasmuch as they complete it by being themselves parts of it, they are final. And in the same way, of evils, some are final, and some efficient, and some partake of both natures. For instance, an enemy and the injuries done to one by him, are efficient evils; fear, meanness of condition, slavery, want of delight, depression of spirits, excessive grief, and all actions done according to vice, are final evils ; and some partake or both characters, since, inasmuch as they produce perfect unhappiness, they are efficient; and inasmuch as they complete it in such a way as to become parts of it, they are final. [98] {58} Again, of the goods which have reference to the mind, some are habits, some are dispositions, and some are neither habits nor dispositions. Dispositions are virtues, habits are practices, and those which are neither habits nor dispositions are energies. And, speaking generally, the following may be called mixed goods: happiness in one's children, and a happy old age. But knowledge is a pure good. And some goods are continually present, such as virtue; and some are not always present, as joy, or taking a walk.

{59} But every good is expedient, and necessary, and profitable, and useful, and serviceable, and beautiful, and advantageous, and eligible, and just. [99] Expedient, inasmuch as it brings us things, which by their happening to us do us good; necessary, inasmuch as it assists us in what we have need to be assisted; profitable, inasmuch as it repays all the care that is expended on it, and makes a return with interest to our great advantage; useful, inasmuch as it supplies us with what is of utility; serviceable, because it does us service which is much praised; beautiful, because it is in accurate proportion to the need we have of it, and to the service it does. Advantageous, inasmuch as it is of such a character as to confer advantage on us; eligible, because it is such, that we may rationally choose it; and just, because it is in accordance with law, and is an efficient cause of union.

[100] And they call the honourable the perfect good, because it has naturally all the numbers which are required by nature, and because it discloses a perfect harmony. Now, the species of this perfect good are four in number: justice, manly courage, temperance, and knowledge; for in these goods all beautiful actions have their accomplishment. And analogously, there are also four species of the disgraceful: injustice, and cowardice, and intemperance, and folly. And the honourable is predicated in one sense, as making these who are possessed of it worthy of all praise; and in a second sense, it is used of what is well adapted by nature for its proper work; and in another sense, when it expresses that which adorns a man, as when we say that the wise man alone is good and honourable. [101] The Stoics also say, that the beautiful is the only good, as Hecaton says, in the third book of his treatise on Goods, and Chrysippus asserts the same principle in his essays on the Beautiful. And they say that this is virtue, and that which partakes of virtue; and this assertion is equal to the other, that everything good is beautiful, and that the good is an equivalent term to the beautiful, inasmuch as the one thing is exactly equal to the other. For since it is good, it is beautiful; and it is beautiful, therefore, it is good. {60} But it seems that all goods are equal, and that every good is to be desired in the highest degree, and that it admits of no relaxation, and of no extension. Moreover, they divide all existing things into good, bad, and indifferent. [102] The good are the virtues, prudence, justice, manly courage, temperance, and the rest of the like qualities. The bad are the contraries, folly, injustice, and the like. Those are indifferent which are neither beneficial nor injurious, such as life, health, pleasure, beauty, strength, riches, a good reputation, nobility of birth; and their contraries, death, disease, labour, disgrace, weakness, poverty, a bad reputation, baseness of birth, and the like; as Hecaton lays it down in the seventh book of his treatise on the Chief Good; and he is followed by Apollodorus, in his Ethics, and by Chrysippus. For they affirm that those things are not good but indifferent, though perhaps a little more near to one species than to the other.

[103] For, as it is the property of the hot to warm and not to chill one, so it is the property of the good to benefit and not to injure one. Now, wealth and good health cannot be said to benefit any more than to injure any one: therefore, neither wealth nor good health are goods. Again, they say that that thing is not good which it is possible to use both well and ill. But it is possible to make either a good or a bad use of wealth, or of health; therefore, wealth and good health are not goods. Poseidonius, however, affirms that these things do come under the head of goods. But Hecaton, in the ninth book of his treatise on Goods, and Chrysippus, in his treatises on Pleasure, both deny that pleasure is a good. For they say that there are disgraceful pleasures, and that nothing disgraceful is good. [104] And that to benefit a person is to move him or to keep him according to virtue, but to injure him is to move him or to keep him according to vice.

They also assert, that things indifferent are so spoken of in a twofold manner; firstly, those things are called so, which have no influence in producing either happiness or unhappiness; such for instance, as riches, glory, health, strength, and the like; for it is possible for a man to be happy without any of these things; and also, it is upon the character of the use that is made of them, that happiness or unhappiness depends. In another sense, those things are called indifferent, which do not excite any inclination or aversion, as for instance, the fact of a man's having an odd or an even number of hairs on his head, or his putting out or drawing back his finger; for it is not in this sense that the things previously mentioned are called indifferent, for they do excite inclination or aversion. [105] On which account some of them are chosen, though there is equal reason for preferring or shunning all the others.

{61} Again, of things indifferent, they call some preferred (pro? gmena), and others rejected (apopro? gmena). Those are preferred, which have some proper value (axian), and those are rejected, which have no value at all (apaxian echonta). And by the term proper value, they mean that quality of things, which causes them to concur in producing a well-regulated life; and in this sense, every good has a proper value. Again, they say that a thing has value, when in some point of view, it has a sort of intermediate power of aiding us to live conformably to nature; and under this class, we may range riches or good health, if they give any assistance to natural life. Again, value is predicated of the price which one gives for the attainment of an object, which some one, who has experience of the object sought, fixes as its fair price; as if we were to say, for instance, that as some wheat was to be exchanged for barley, with a mule thrown in to make up the difference. [106] Those goods then are preferred, which have a value, as in the case of the mental goods, ability, skill, improvement, and the like; and in the case of the corporeal goods, life, health, strength, a good constitution, soundness, beauty; and in the case of external goods, riches, glory, nobility of birth, and the like. Rejected things are, in the case of qualities of the mind, stupidity, unskilfulness, and the like; in the case of circumstances affecting the body, death, disease, weakness, a bad constitution, mutilation, disgrace, and the like; in the case of external circumstances, poverty, want of reputation, ignoble birth, and the like. But those qualities and circumstances which are indifferent, are neither preferred nor rejected. [107] Again, of things preferred, some are preferred for their own sakes, some for the sake of other things, and some partly for their own sakes and partly for that of other things. Those which are preferred for their own sakes, are ability, improvement, and the like; those which are preferred for the sake of other things, are wealth, nobility of birth, and the like; those which are preferred partly for their own sake, and partly for that of something else, are strength, vigour of the senses, universal soundness, and the like; or they are preferred, for their own sakes, inasmuch as they are in accordance with nature; and for the sake of something else, inasmuch as they are productive of no small number of advantages; and the same is the case in the inverse ratio, with those things which are rejected. {62} Again, they say that that is duty, which is preferred, and which contains in itself reasonable arguments why we should prefer it; as for instance, its corresponding to the nature of life itself; and this argument extends to plants and animals, for even their nature is subject to the obligation of certain duties. [108] And duty (to kath? kon) had this name given to it by Zenon, in the first instance, its appellation being derived from its coming to, or according to some people, apo tou kata tinas h? kein; and its effect is something kindred to the preparations made by nature. Now of the things done according to inclination, some are duties, and some are contrary to duty; and some are neither duties nor contrary to duty. These are duties, which reason selects to do, as for instance, to honour one's parents, one's brothers, one's country, to gratify one's friends. These actions are contrary to duty, which reason does not choose; as for instance, to neglect one's parents, to be indifferent to one's brothers, to shirk assisting one's friends, to be careless about the welfare of one's country, and se on. [109] Those are neither duties, nor contrary to duty, which reason neither selects to do, nor, on the other hand, repudiates, such actions, for instance, as to pick up straw, to hold a pen, or a comb, or things of that sort. Again, there are some duties which do not depend on circumstances, and some which do. These do not depend on circumstances, to take care of one's health, and of the sound state of one's senses, and the like. Those which do depend on circumstances, are the mutilation of one's members, the sacrificing of one's property, and so on. And the case of these actions which are contrary to duty, is similar. Again, of duties, some are always such, and some are not always. What is always a duty, is to live in accordance with virtue; but to ask questions, to give answers, to walk, and the like, are not always duties. And the same statement holds good with respect to acts contrary to duty. [110] There is also a class of intermediate duties, such as the duty of boys obeying their masters.

{63} The Stoics also say that the mind is divisible into eight parts; for that the five organs of sensation, and the vocal power, and the intellectual power, which is the mind itself, and the generative power, are all parts of the mind. But by error, there is produced a perversion which operates on the intellect, from which many perturbations arise, and many causes of inconstancy. And all perturbation is itself, according to Zenon, a movement of the mind, or superfluous inclination, which is irrational, and contrary to nature. Moreover, of the superior class of perturbations, as Hecaton says, in the second book of his treatise on the Passions, and as Zenon also says in his work on the Passions, there are four kinds, grief, fear, desire, and pleasure. [111] And they consider that these perturbations are judgments, as Chrysippus contends in his work on the Passions; for covetousness is an opinion that money is a beautiful object, and in like manner drunkenness and intemperance, and other things of the sort, are judgments. And grief they define to be an irrational contraction of the mind, and it is divided into the following species, pity, envy, emulation, jealousy, pain, perturbation, sorrow, anguish, confusion. Pity is a grief over some one, on the ground of his being in undeserved distress. Envy is a grief, at the good fortune of another. Emulation is a grief at that belonging to some one else, which one desires one's self.
Jealousy is a grief at another also having what one has one's self. Pain is a grief which weighs one down. Perturbation is grief which narrows one, and causes one to feel in a strait. Sorrow is a grief arising from deliberate thought, which endures for some time, and gradually increases. [112] Anguish is a grief with acute pain. Confusion is an irrational grief, which frets one, and prevents one from clearly discerning present circumstances. But fear is the expectation of evil; and the following feelings are all classed under the head of fear: apprehension, hesitation, shame, perplexity, trepidation, and anxiety. Apprehension is a fear which produces alarm. Shame is a fear of discredit. Hesitation is a fear of coming activity. Perplexity is a fear, from the imagination of some unusual thing. [113] Trepidation is a fear accompanied with an oppression of the voice. Anxiety is a fear of some uncertain event. Again, desire is an irrational appetite; to which head, the following feelings are referable: want, hatred, contentiousness, anger, love, enmity, rage. Want is a desire arising from our not having something or other, and is, as it were, separated from the thing. but is still stretching, and attracted towards it in vain. And hatred is a desire that it should be ill with some one, accompanied with a certain continual increase and extension. Contentiousness is a certain desire accompanied I with deliberate choice. Anger is a desire of revenge, on a person who appears to have injured one in an unbecoming way. Love is a desire not conversant about a virtuous object, for it is an attempt to conciliate affection, because of some beauty which is seen. [114] Enmity is a certain anger of long duration, and full of hatred, and it is a watchful passion, as is shown in the following lines [Homer, Il_1'81]:
For though we deem the short-lived fury past,
'Tis sure the mighty will revenge at last.

But rage is anger at its commencement. Again, pleasure is an irrational elation of the mind over something which appears to be desirable; and its different species are enjoyment, rejoicing at evil, delight, and extravagant joy. Enjoyment now, is a pleasure which charms the mind through the ears. Rejoicing at evil (epichairekakia),is a pleasure which arises at the misfortunes of others. Delight (terpsis) that is to say turning (trepsis), is a certain turning of the soul (protrop? tis psych? s), to softness. Extravagant joy is the dissolution of virtue. [115] And as there are said to he some sicknesses (arrh? st? mata) in the body, as, for instance, gout and arthritic disorders; so too are those diseases of the soul, such as a fondness for glory, or for pleasure, and other feelings of that sort. For an arrh? st? ma is a disease accompanied with weakness; and a disease is an opinion of something which appears exceedingly desirable. And, as in the case of the body, there are illnesses to which people are especially liable, such as colds or diarrhoea; so also are there propensities which the mind is under the influence of, such as enviousness, pitifulness, quarrelsomeness, and so on. [116] There are also three good dispositions of the mind; joy, caution, and will. And joy they say is the opposite of pleasure, since it is a rational elation of the mind; so caution is the opposite of fear, being a rational avoidance of anything, for the wise man will never be afraid, but he will act with caution; and will, they define as the opposite of desire, since it is a rational wish. As therefore some things fall under the class of the first perturbations, in the same manner do some things fall under the class of the first good dispositions. And accordingly, under the head of will, are classed goodwill, placidity, salutation, affection; and under the head of caution are ranged reverence and modesty; under the head of joy, we speak of delight, mirth, and good spirits.

[117] {64} They say also, that the wise man is free from perturbations, because he has no strong propensities. But that this freedom from propensities also exists in the bad man, being, however, then quite another thing, inasmuch as it proceeds in him only from the hardness and unimpressibility of his nature. They also pronounce the wise man free from vanity, since he regards with equal eye what is glorious and what is inglorious. At the same time, they admit that there is another character devoid of vanity, who, however, is only reckoned one of the rash men, being in fact the bad man. They also say that all the virtuous men are austere, because they do never speak with reference to pleasure, nor do they I listen to what is said by others with reference to pleasure. At the same time, they call another man austere too, using the term in nearly the same sense as they do when they speak of austere wine, which is used in compounding medicines, but not for drinking. [118] They also pronounce the wise to be honest-hearted men, anxiously attending to those matters which may make them better, by means of some principle which conceals what is bad, and brings to light what is good. Nor is there any hypocrisy about them; for they cut off all pretence in their voice and appearance. They also keep aloof from business; for they guard carefully against doing any thing contrary to their duty. They drink wine, but they do not get drunk; and they never yield to frenzy. Occasionally, extraordinary imaginations may obtain a momentary power over them, owing to some melancholy or trifling, arising not according to the principle of what is desirable, but contrary to nature. Nor, again, will the wise man feel grief; because grief is an irrational contraction of the soul, as Apollodorus defines it in his Ethics.

[119] They are also, as they say, godlike; for they have something in them which is as it were a God. But the bad man is an atheist. Now there are two kinds of atheists; one who speaks in a spirit of hostility to, and the other, who utterly disregards, the divine nature; but they admit that all bad men are not atheists in this last sense. The good, on the contrary, are pious; for they have a thorough acquaintance with the laws respecting the Gods. And piety is a knowledge of the proper reverence and worship due to the Gods. Moreover they sacrifice to the Gods, and keep themselves pure; for they avoid all offences having reference to the Gods, and the Gods admire them; for they are holy and just in all that concerns the Deity; and the wise men are the only priests; for they consider the matters relating to sacrifices, and the erection of temples, and purifications, and all other things which peculiarly concern the Gods. [120] They also pronounce that men are bound to honour their parents, and their brethren, in the second place after the Gods. They also say that parental affection for one's children is natural to them, and is a feeling which does not exist in bad men. And they lay down the position that all offences are equal, as Chrysippus argues in the fourth book of his Ethic Questions, and so say Persaeus and Zenon. For if one thing that is true is not more true than another thing that is true, neither is one thing that is false more false than another thing that is false; so too, one deceit is not greater than another, nor one sin than another. For the man who is a hundred stades from Canopus, and the man who is only one, are both equally not in Canopus; and so too, he who commits a greater sin, and he who commits a less, are both equally not in the right path. [121] Heracleides of Tarsus, indeed, the friend of Antipater of Tarsus, and Athenodorus, both assert that offences are not equal. Again, the Stoics, as for instance, Chrysippus, in the first book of his work on Lives, say, that the wise man will take a part in the affairs of the state, if nothing hinders him. For that he will restrain vice, and excite men to virtue. Also, they say that he will marry, as Zenon says in his Republic, and beget children. Moreover, that the wise man will never form mere opinions, that is to say, he will never agree to anything that is false; and that he will become a Cynic; for that Cynicism is a short path to virtue, as Apollodorus calls it in his Ethics; that he will even eat human flesh, if there should be occasion; that he is the only free man, and that the bad are slaves; for that freedom is a power of independent action, but slavery a deprivation of the same. [122] That there is besides, another slavery, which consists in subjection, and a third which consists in possession and subjection; the contrary of which is masterhood, which is likewise bad.

And they say, that not only are the wise free, but that they are also kings, since kingly power is an irresponsible dominion, which can only exist in the case of the wise man, as Chrysippus says in his treatise on the Proper Application of his Terms made by Zenon; for he says that a ruler ought to give decisions on good and evil, and that none of the wicked understand these things. In the same way, they assert that they are the only people who are fit to be magistrates or judges, or orators, and that none of the bad are qualified for these tasks. Moreover, that they are free from all error, in consequence of their not being prone to any wrong actions. [123] Also, that they are unconnected with injury, for that they never injure any one else, nor themselves. Also, that they are not pitiful, and that they never make allowance for any one; for that they do not relax the punishments appointed by law, since yielding, and pity, and mercifulness itself, never exist in any of their souls, so as to induce an affectation of kindness in respect of punishment; nor do they ever think any punishment too severe. Again, they say that the wise man never wonders at any of the things which appear extraordinary; as for instance, at the stories about Charon, or the ebbing of the tide, or the springs of hot water, or the bursting forth of flames. But, say they further, the wise man will not live in solitude; for he is by nature sociable and practical. Accordingly, he will take exercise for the sake of hardening and invigorating his body. [124] And the wise man will pray, asking good things from the Gods, as Poseidonius says in the first book of his treatise on Duties, and Hecaton says the same thing in the third book of his treatise on Paradoxes.

They also say, that friendship exists in the virtuous alone, on account of their resemblance to one another. And they describe friendship itself as a certain communion of the things which concern life, since we use our friends as ourselves. And they assert that a friend is desirable for his own sake, and that a number of friends is a good; and that among the wicked there is no such thing as friendship, and that no wicked man can have a friend. Again, they say that all the foolish are mad; for that they are not prudent, and that madness is equivalent to folly in every one of its actions; [125] but that the wise man does everything properly, just as we say that Ismenias can play every piece of flute-music well. Also, they say that everything belongs to the wise man, for that the law has given them perfect and universal power; but some things also are said to belong to the wicked, just in the same manner as some things are said to belong to the unjust, or as a house is said to belong to a city in a different sense from that in which a thing belongs to the person who uses it.

{65} And they say that virtues reciprocally follow one another, and that he who has one has all; for that the precepts of them all are common, as Chrysippus affirms in the first book of his treatise on Laws; and Apollodorus, in his Natural Philosophy, according to the ancient system; and Hecaton, in the third book of his treatise on Virtues. [126] For they say that the man who is endowed with virtue, is able to consider and also to do what must be done. But what must be done must be chosen, and encountered, and distributed, and awaited; so that if the man does some things by deliberate choice, and some in a spirit of endurance, and some distributively, and some patiently; he is prudent, and courageous, and just, and temperate. And each of the virtues has a particular subject of its own, with which it is concerned; as, for instance, courage is concerned with the things which must be endured; prudence is concerned with what must be done and what must not, and what is of a neutral or indifferent character. And in like manner, the other virtues are concerned with their own peculiar subjects; and wisdom in counsel and shrewdness follow prudence; and good order and decorum follow temperance; and equality and goodness of judgment follow justice; and constancy and energy follow courage.

[127] Another doctrine of the Stoics is, that there is nothing intermediate between virtue and vice; while the Peripatetics assert that there is a stage between virtue and vice, being an improvement on vice which has not yet arrived at virtue. For the Stoics say, that as a stick must be either straight or crooked, so a man must be either just or unjust, and cannot be more just than just, or more unjust than unjust; and that the same rule applies to all cases. Moreover, Chrysippus is of opinion that virtue can be lost, but Cleanthes affirms that it cannot; the one saying that it can be lost by drunkenness or melancholy, the other maintaining that it cannot be lost on account of the thin perceptions which it implants in men. They also pronounce it a proper object of choice; accordingly, we are ashamed of actions which we do improperly, while we are aware that what is honourable is the only good. Again, they affirm that it is of itself sufficient for happiness, as Zenon says, and he is followed in this assertion by Chrysippus in the first book of his treatise on Virtues, and by Hecaton in the second book of his treatise on Goods.

[128] For if, says he, "magnanimity be sufficient of itself to enable us to act in a manner superior to all other men; and if that is a part of virtue, then virtue is of itself sufficient for happiness, despising all things which seem troublesome to it. " However, Panaetius and Poseidonius do not admit that virtue has this sufficiency of itself, but say that there is also need of good health, and competency, and strength. And their opinion is that a man exercises virtue in everything, as Cleanthes asserts, for it cannot be lost; and the virtuous man on every occasion exercises his soul, which is in a state of perfection. {66} Again, they say that justice exists by nature, and not because of any definition or principle; just as law does, or right reason, as Chrysippus tells us in his treatise on the Beautiful; [129] and they think that one ought not to abandon philosophy on account of the different opinions prevailing among philosophers, since on this principle one would wholly quit life, as Poseidonius argues in his Exhortatory Essays. Another doctrine of Chrysippus is, that general learning is very useful. And the School in general maintain that there are no obligations of justice binding on us with reference to other animals, on account of their dissimilarity to us, as Chrysippus asserts in the first book of his treatise on Justice, and the same opinion is maintained by Poseidonius in the first book of his treatise on Duty. They say too, that the wise man will love those young men, who by their outward appearance, show a natural aptitude for virtue; and this opinion is advanced by Zenon, in his Republic, and by Chrysippus in the first book of his work on Lives, and by Apollodorus in his Ethics. [130] And they describe love as an endeavour to benefit a friend on account of his visible beauty; and that it is an attribute not of acquaintanceship, but of friendship. Accordingly, that Thrasonides, although he had his mistress in his power, abstained from her, because he was hated by her. Love, therefore, according to them is a part of friendship, as Chrysippus asserts in his essay on Love; and it is not blameable. Moreover, beauty is the flower of virtue.

And as there are three kinds of lives; the theoretical, the practical, and the logical; they say that the last is the one which ought to be chosen. For that a logical, that is a rational, animal was made by nature on purpose for speculation and action. And they say that a wise man will very rationally take himself out of life, either for the sake of his country or of his friends, or if he be in bitter pain, or under the affliction of mutilation, or incurable disease. [131] And they also teach that women ought to be in common among the wise, so that whoever meets with any one may enjoy her, and this doctrine is maintained by Zenon in his Republic, and by Chrysippus in his treatise on the Republic, and by Diogenes the Cynic, and by Plato; and then, say they, we shall love all boys equally after the manner of fathers, and all suspicion on the ground of undue familiarity will be removed.

They affirm too, that the best of political constitutions is a mixed one, combined of democracy, and kingly power, and aristocracy. And they say many things of this sort, and more too, in their Ethical Dogmas, and they maintain them by suitable explanations and arguments. But this may be enough for us to say of their doctrines on this subject by way of summary, and taking them in an elementary manner. [132] {67} They divide natural philosophy into the topics of bodies, and of principles, and of elements, and of Gods, and of boundaries, and of place, and of the vacuum. And they make these divisions according to species; but according to genera they divide them into three topics, that of the world, that of the elements, and the third is that which reasons on causes. The topic about the world, they say, is subdivided into two parts. For that in one point of view, the mathematicians also have a share in it; and according to it it is that they prosecute their investigations into the nature of the fixed stars and the planets; as, for instance, whether the sun is of such a size as he appears to be, and similarly, whether the moon is; and in the same way they investigate the question of spherical motion, and others of the same character. [133] The other point of view is that which is reserved exclusively for natural philosophers, according to which it is that the existence and substance of things are examined, [for instance, whether the sun and the stars consist of matter and form,] and whether the sun is born or not born, whether it is living or lifeless, corruptible or incorruptible, whether it is regulated by Providence, and other questions of this kind.

The topic which examines into causes they say is also divisible into two parts; and with reference to one of its considerations, the investigations of physicians partake of it; according to which it is that they investigate the dominant principle of the soul, and the things which exist in the soul, and seeds, and things of this kind. And its other division is claimed as belonging to them also by the mathematicians, as, for instance, how we see, what is the cause of our appearance being reflected in a mirror, how clouds are collected, how thunder is produced, and the rainbow, and the halo, and comets, and things of that kind. [134] {68} They think that there are two general principles in the universe, the active and the passive; that the passive is matter, an existence without any distinctive quality; that the active is the reason which exists in the passive, that is to say, God. For that he, being eternal, and existing through out all matter, makes everything. And Zenon, the Citiaean, lays down this doctrine in his treatise on Essence, and so does Cleanthes in his essay on Atoms, Chrysippus in the first book of his Investigations in Natural Philosophy, towards the end, Archedemus in his work on Elements, and Poseidonius in the second book of his treatise on Natural Philosophy. But they say that principles and elements differ from one another. For that the one had no generation or beginning, and will have no end; but that the elements maybe destroyed by the operation of fire. Also, that the elements are bodies, but principles have no bodies and no forms, and elements too have forms. [135] Now a body, says Apollodorus in his Natural Philosophy, is extended in a threefold manner; in length, in breadth, in depth; and then it is called a solid body; and the surface is the limit of the body having length and breadth alone, but not depth. But Poseidonius, in the third book of his Heavenly Phaenomena, will not allow a surface either any substantial reality, or any intelligible existence. A line is the limit of a surface, or length without breadth, or something which has nothing hut length. A point is the boundary of a line, and is the smallest of all symbols.

They also teach that God is unity, and that he is called Mind, and Fate, and Zeus, and by many other names besides. [136] And that, as he was in the beginning by himself, he turned into water the whole substance which pervaded the air, and as the seed is contained in the produce, so too, he being the seminal principle of the world, remained behind moisture, making matter fit to be employed by himself in the production of those things which were to come after; and then, first of all, he made the four elements, fire, water, air, and earth. And Zenon speaks of these in his treatise on the Universe, and so does Chrysippus in the first book of his Physics, and so does Archedemus in a treatise on the Elements. {69} Now an element is that out of which at first all things which are produced, and into which all things are resolved at last. [137] And the four elements are all equally an essence without any distinctive quality, namely, matter; but fire is the hot, water the moist, air the cold, and earth the dry, though this last quality is also common to the air. The fire is the highest, and that is called aether, in which first of all the sphere was generated in which the fixed stars are set, then that in which the planets revolve; after that the air, then the, water; and the sediment as it were of all is the earth, which is placed in the centre of the rest. {70} They also speak of the world in a threefold sense; at one time meaning God himself, whom they call a being of a certain quality, having for his peculiar manifestation universal substance, a being imperishable, and who never had any generation, being the maker of the arrangement and order that we see; and who, after certain periods of time, absorbs all substance in himself, and then re-produces it from himself. [138] And this arrangement of the stars they call the world, and so the third sense is one composed of both the preceding ones. And the world is a thing which is peculiarly of such and such a quality consisting of universal substance, as Poseidonius affirms in his Meteorological Elements, being a system compounded of heaven and earth, and all the creatures which exist in them; or it may be called a system compounded of Gods and men, and of the things created on their account. And the heaven is the most remote circumference of the world, in which all the Divine Nature is situated. Again, the world is inhabited and regulated according to intellect and providence, as Chrysippus says, in his works on Providence, and Poseidonius in the thirteenth book of his treatise on Gods, since mind penetrates into every part of the world, just as the soul pervades us; but it is in a greater degree in some parts, and in a less degree in others. [139] For instance, it penetrates as a habit, as, for instance, into the bones and sinews; and into some it penetrates as the mind does, for instance, into the dominant principle. And thus the whole world, being a living thing, endowed with a soul and with reason, has the aether as its dominant principle, as Antipater of Tyre, says in the eighth book of his treatise on the World. But Chrysippus, in the first book of his essay On. Providence, and Poseidonius in his treatise on Gods, say that the heaven is the dominant principle of the world; and Cleanthes attributes this to the sun. Chrysippus, however, on this point contradicts himself; for he says in another place, that the most subtle portion of the aether, which is also called by the Stoics the first God, is what is infused in a sensible manner into all the beings which are in the air, and through every animal and every plant, and through the earth itself according to a certain habit; and that it is this which communicates to them the faculty of feeling.

[140] They say too, that the world is one and also finite, having a spherical form. For that such a shape is the most convenient for motion, as Poseidonius says, in the fifth book of his Discussions on Natural Philosophy, and so says Antipater also in his essay on the World. And on the outside there is diffused around it a boundless vacuum, which is incorporeal. And it is incorporeal inasmuch, as it is capable of being contained by bodies, but is not so. And that there is no such thing as a vacuum in the world, but that it is all closely united and compact; for that this condition is necessarily brought about by the concord and harmony which exist between the heavenly bodies and those of the earth. And Chrysippus mentions a vacuum in his essay on a Vacuum, and also in the first book of his treatise on the Physical Arts, and so does Apollophanes in his Natural Philosophy, and so does Apollodorus, and so does Poseidonius in the second book of his discourses on Natural Philosophy. [141] And they say that these things are all incorporeal, and all alike. Moreover, that time is incorporeal, since it is an interval of the motion of the world. And that of time, the past and the future are both illimitable, but the present is limited. And they assert that the world is perishable, inasmuch as it was produced by reason, and is one of the things which are perceptible by the senses; and whatever has its parts perishable, must also be perishable in the whole. And the parts of the world are perishable, for they change into one another. Therefore, the whole world is perishable. And again, if anything admits of a change for the worse it is perishable; therefore, the world is perishable, for it can he dried up, and it can be covered with water.

[142] Now the world was created when its substance was changed from fire to moisture, by the action of the air; and then its denser parts coagulated, and so the earth was made, and the thinner portions were evaporated and became air; and this being rarefied more and more, produced fire. And then, by the combination of all these elements, were produced plants and animals, and other kinds of things. Now Zenon speaks of the creation, and of the destruction of the world, in his treatise on the Universe; and so do Chrysippus, in the first book of his Physics, and Poseidonius, in the first book of his treatise on the World, and Cleanthes, and Antipater, in the tenth book of his treatise on the World. But Panaetius asserts that the world is imperishable. Again, that the world is an animal, and that it is endowed with reason, and life, and intellect, is affirmed by Chrysippus, in the first volume of his treatise on Providence, and by Apollodorus in his Natural Philosophy, and by Poseidonius; [143] and that it is an animal in this sense, as being an essence endowed with life, and with sensation. For that which is an animal, is better than that which is not an animal. But nothing is better than the world; therefore the world is an animal. And it is endued with life, as is plain from the fact of our own soul being as it were a fragment broken off from it. But Boethus denies that the world is an animal. Again, that the world is one, is affirmed by Zenon, in his treatise on the Universe, and by Chrysippus, and by Apollodorus, in his Natural Philosophy, and by Poseidonius, in the first book of his Discourses on Natural Philosophy. And by the term, the universe, according to Apollodorus, is understood both the world itself, and also the whole of the world itself, and of the exterior vacuum taken together. The world, then, is finite, and the vacuum infinite.

[144] {71} Of the stars, those which are fixed are only moved in connection with the movements of the entire heaven; but the planets move according to their own peculiar and separate motions. And the sun takes an oblique path through the circle of the zodiac, and in the same manner also does the moon, which is of a winding form. And the sun is pure fire, as Poseidonius asserts in the seventh book of his treatise on the Heavenly Bodies, and it is larger than the earth, as the same author informs us, in the sixteenth book of his Disclosures on Natural Philosophy. Also it is spherical, as he says in another place, being made on the same principle as the world is. Therefore it is fire, because it performs all the functions of fire. And it is larger than the earth, as is proved by the fact of the whole earth being illuminated by it, and also the whole heaven. Also the fact of the earth throwing a conical shadow, proves that the sun is greater than it, and the sun is seen in every part, because of its magnitude. [145] But the moon is of a more earthy nature than the sun, inasmuch as it is nearer the earth. Moreover, they say that all these fiery bodies, and all the other stars, receive nutriment; the sun from the vast sea, being a sort of intellectual appendage; and the moon from the fresh waters, being mingled with the air, and also near the earth, as Poseidonius explains it in the sixth book of his Discourses on Natural Philosophy. And all the other stars derive their nourishment from the earth. They also consider that the stars are of a spherical figure, and that the earth is immovable. And that the moon has not a light of her own, but that she borrows it from the sun. And that the sun is eclipsed, when the moon runs in front of it on the side towards us, as Zenon describes in his work on the Universe; [146] for when it comes across it in its passage, it conceals it, and again it reveals it; and this is a phenomenon easily seen in a basin of water. And the moon is eclipsed when it comes below the shadow of the earth, on which account this never happens, except at the time of the full moon; and although it is diametrically opposite to the sun every month, still it is not eclipsed every month, because when its motions are obliquely towards the sun, it does not find itself in the same place as the sun, being either a little more to the north, or a little more to the south. When therefore it is found in the same place with the sun, and with the other intermediate objects, then it takes as it were the diameter of the sun, and is eclipsed. And its place is along the line which runs between the Crab and the Scorpion, and the Ram and the Bull, as Poseidonius tells us.

[147] {72} They also say that God is an animal immortal, rational, perfect, and intellectual in his happiness, unsusceptible of any kind of evil, having a foreknowledge of the world and of all that is in the world; however, that he has not the figure of a man; and that he is the creator of the universe, and as it were, the Father of all things in common, and that a portion of him pervades everything, which is called by different names, according to its powers; for they call him Dia as being the person (di hon) everything is, and Zeus, inasmuch as he is the cause of life, (tou Z? in), or because he pervades life. And Athene, with reference to the extension of his dominant power over the aether (eis aithera). And Hera, on account of his extension through the air (eis aera). And Hephaistos, on account of his pervading fire, which is the chief instrument of art; and Poseidon, as pervading moisture, and Demeter, as pervading the earth (G? ). And in the same way, regarding some other of his peculiar attributes, they have given him other names.

[148] The substance of God is asserted by Zenon to be the universal world, and the heaven; and Chrysippus agrees with this doctrine, in his eleventh book on the Gods; and so also does Poseidonius, in the first book of his treatise on the same subject. Antipater, in the seventh book of his treatise on the World, says that his substance is like air. And Boethus, in his treatise on Nature, calls the substance of God the sphere of the fixed stars.

{73} And his nature they define to be, that which keeps the world together, and sometimes that which produces the things upon the earth. And nature is a habit which derives its movements from itself, perfecting and holding together all that arises out of it, according to the principles of production, in certain definite periods, and doing the same as the things from which it is separated. [149] And it has for its object, suitableness and pleasure, as is plain from its having created man. {74} But Chrysippus, in his treatise on Fate, and Poseidonius, in the second book of his work on Fate, and Zenon, and Boethus, in the first book of his treatise on Fate, say, that all things are produced by fate. And fate, (heimarmen? ), is a connected (eiromen?