They say, that a good deed is the command, and sin the prohibition of the law; and therefore that the law forbids the wicked many things, but commands them nothing, because they cannot do a good deed. But who is ignorant that he who cannot do a good deed cannot also sin? Therefore they make the law to contradict itself, commanding men those things which they cannot perform, and forbidding them those things from which they cannot abstain. For a man who cannot be temperate cannot but act intemperately; and he who cannot be wise cannot but act foolishly. And they themselves affirm, that those who forbid say one thing, forbid another, and command another. For he who says Thou shalt not steal at the same time that he says these words, Thou shalt not steal, forbids also to steal, and commands not to steal. The law therefore forbids the wicked nothing, unless it also commands them something. And they say, that the physician bids his disciple to cut and cauterize, omitting to add these words, seasonably and moderately; and the musician commands his scholar to play on the harp and sing, omitting tunably and keeping time. Wherefore also they punish those who do these things unskilfully and faultily; for that they were commanded to do them well, and they have done them ill. If therefore a wise man commands his servant to say or do something, and punishes him for doing it unseasonably or not as he ought, is it not manifest that he commanded him to do a good action and not an indifferent one? But if wise men command wicked ones indifferent things, what hinders but the commands of the law may be also such? Moreover, the impulse (called ὁρμή ) is according to him, the reason of a man commanding him to do something, as he has written in his book of the law. Is not therefore also the aversion (called ἀφορμή ) a prohibiting reason, and a disinclination a disinclination agreeable to reason? Caution therefore is also reason prohibiting a wise man; for to be cautious is proper only to the wise, and not to the wicked. If then the reason of a wise man is one thing and the law another, wise men have caution contrary to the law; but if the law is nothing else but the reason of a wise man, the law is found to forbid wise men the doing of those things of which they are cautious. Chrysippus says, that nothing is profitable to the wicked, that the wicked have neither use nor need of any thing. Having said this in his First Book of Good Deeds, he says again, that both commodiousness and grace pertain to mean or indifferent things, none of which, according to them, is profitable. In the same place he affirms, that there is nothing proper, nothing convenient for a vicious man, in these words: On the same principle we declare that there is nothing foreign or strange to the good man, and nothing proper or rightfully belonging to the bad man, since the one is good and the other bad. Why then does he break our heads, writing particularly in every one of his books, as well natural as moral, that as soon as we are born, we are appropriated to ourselves, our parts, and our offspring? And why in his First Book of Justice does he say that the very brutes, proportionably to the necessity of their young, are appropriated to them, except fishes, whose young are nourished by themselves? For neither have they sense who have nothing sensible, nor they appropriation who have nothing proper; for appropriation seems to be the sense and perception of what is proper. And this opinion is consequent to their principal ones. It is moreover manifest that Chrysippus, though he has also written many things to the contrary, lays this for a position, that there is not any vice greater or any sin more grievous than another, nor any virtue more excellent or any good deed better than another; so that he says in his Third Book of Nature: As it well beseems Jupiter to glory in himself and his life, to magnify himself, and (if we may so say) to bear up his head, have an high conceit of himself, and speak big, for that he leads a life worthy of lofty speech; so the same things do not misbeseem all good men, since they are in nothing exceeded by Jupiter. And yet himself, in his Third Book of Justice, says, that they who make pleasure the end destroy justice, but they who say it is only a good do not destroy it. These are his very words: For perhaps, if we leave this to pleasure, that it is a good but not the end, and that honesty is one of those things which are eligible for themselves, we may preserve justice, making the honest and the just a greater good than pleasure. But if that only is good which is honest, he who affirms pleasure to be a good is in an error, but he errs less than he who makes it also the end; for the one destroys justice, the other preserves it; and by the one human society is overthrown, but the other leaves a place to goodness and humanity. Now I let pass his saying farther in his book concerning Jupiter, that the virtues increase and go on, lest I may seem to catch at words; though Chrysippus is indeed in this kind very sharp upon Plato and others. But when he forbids the praising of every thing that is done according to virtue, he shows that there is some difference between good deeds. Now he says thus in his book concerning Jupiter: For since each virtue has its own proper works, there are some of these that are more to be praised than others; for he would show himself to be very frigid, that should undertake to praise and extol any man for holding out the finger stoutly, for abstaining chastely from an old woman ready to drop into the grave, and patiently hearing it said that three are not exactly four. What he says in his Third Book of the Gods is not unlike to this: For I moreover think that the praises of such things as to abstain from an old woman who has one foot in the grave, and to endure the bite of a fly, though proceeding from virtue, would be very impertinent. What other reprehender of his doctrines does this man then expect? For if he who praises such things is frigid, he who asserts every one of them to be a great—nay, a very great good deed—is much more frigid. For if to bear the bite of a fly is equal to the being valiant, and to abstain from an old trot now at the pit’s brink is equal to the being temperate, there is, I think, no difference whether a virtuous man is prized for these or for those. Moreover, in his Second Book of Friendship, teaching that friendships are not for every fault to be dissolved, he has these very expressions: For it is meet that some faults should be wholly passed by, others lightly reprehended, others more severely, and others deemed worthy a total dissolution of friendship. And which is more, he says in the same book, that we will converse with some more and some less, so that some shall be more and some less friends; and this diversity extending very far, some are worthy of such an amity, others of a greater; and these will deserve to be so far trusted, those not so far, and the like. For what else has he done in these places, but shown the great diversity there is between these things? Moreover, in his book concerning Honesty, to demonstrate that only to be good which is honest, he uses these words: What is good is eligible; what is eligible is acceptable; what is acceptable is laudable; and what is laudable is honest. And again: What is good is joyous; what is joyous is venerable; what is venerable is honest. But these speeches are repugnant to himself; for either all good is commendable, and then the abstaining chastely from an old woman is also commendable; or all good is neither venerable nor joyous, and his reason falls to the ground. For how can it possibly be frigid in others to praise any for such things, and not ridiculous for him to rejoice and glory in them? Such indeed he frequently is; but in his disputations against others he takes not the least care of speaking things contrary and dissonant to himself. For in his books of Exhorting, reprehending Plato, who said, that to him who has neither learned nor knows how to live it is profitable not to live, he speaks in this manner: For this speech is both repugnant to itself, and not at all persuasive. For first insinuating that it is best for us not to live, and in a sort counselling us to die, he will excite us rather to any thing else than to be philosophers; for neither can he who does not live philosophize, nor he who shall live long wickedly and ignorantly become wise. And going on, he says that it is convenient for the wicked also to continue in life. And afterwards thus, word for word: First, as virtue, barely taken, has nothing towards our living, so neither has vice any thing to oblige us to depart. Nor is it necessary to turn over other books, that we may show Chrysippus’s contradictoriness to himself; but in these same, he sometimes with commendation brings forth this saying of Antisthenes, that either understanding or a halter is to be provided, as also that of Tyrtaeus, Come nigh the bounds of virtue or of death. Now what else will this show, but that to wicked men and fools not to live is more profitable than to live? And sometimes correcting Theognis, he says, that the poet should not have written, From poverty to fly;— but rather thus, From wickedness to fly, into the deep Throw thyself, Cyrnus, or from rocks so steep. See Theognis, vs. 175. What therefore else does he seem to do, but to set down himself those things and doctrines which, when others write them, he expunges; condemning, indeed, Plato for showing that not to live is better than to live viciously and ignorantly; and yet counselling Theognis to let a man break his neck or throw himself into the sea, that he may avoid vice? For having praised Antisthenes for directing fools to an halter, he again blames him, saying that vice has nothing that should oblige us to depart out of life. Moreover, in his books against the same Plato, concerning Justice, he immediately at the very beginning leaps into a discourse touching the Gods, and says, that Cephalus did not rightly avert men from injustice by the fear of the Gods, and that his doctrine is easily misrepresented, and that it affords to the contrary many arguments and probabilities impugning the discourse concerning divine punishments, as nothing differing from the tales of Acco and Alphito (or Raw-Head and Bloody-Bones), with which women are wont to frighten little children from their unlucky pranks. Having thus traduced Plato, he in other places again praises him, and often alleges this saying of Euripides: Howe’er you may deride it, there’s a Jove, With other Gods, who sees men’s woes above. And likewise, in his First Book of Justice citing these verses of Hesiod, Then Jove from heaven punishments did send, And plague and famine brought them to their end, Works and Days , 242. he says, the Gods do these things, that the wicked being punished, others admonished by these examples may less dare to attempt the doing of such things. Again, in his book of Justice, subjoining, that it is possible for those who make pleasure a good but not the end to preserve also justice, he said in express terms: For perhaps if we leave this to pleasure, that it is a good but not the end, and that honesty is one of those things which are eligible for themselves, we may preserve justice, making the honest and the just a greater good than pleasure. So much he says in this place concerning pleasure. But in his book against Plato, accusing him for seeming to make health a good, he says, that not only justice, but also magnanimity, temperance, and all the other virtues will be taken away, if we make pleasure, health, or any thing else which is not honest, to be a good. What therefore is to be said for Plato, we have elsewhere written against him. But here his contradicting himself is manifest, when he says in one place, that if a man supposes that with honesty pleasure also is a good, justice is preserved, and in another, accuses those who make any thing besides honesty to be a good of taking away all the virtues. But that he may not leave any means of making an apology for his contradictions, writing against Aristotle concerning justice, he affirms him not to have spoken rightly when he said, that pleasure being made the end, justice is taken away, and together with justice, every one also of the other virtues. For justice (he says) will indeed be taken away; but there is nothing to hinder the other virtues from remaining and being, though not eligible for themselves, yet good and virtues. Then he reckons up every one of them by name. But it will be better to set down his own words. For pleasure, says he, appearing according to this discourse to be made the end, yet all this seems not to me to be contained in it. Wherefore we must say, that neither any of the virtues is eligible nor any of the vices to be avoided for itself, but that all these things are to be referred to the proposed scope. Yet nothing, according to their opinion, will hinder but that fortitude, prudence, continence, and patience may be good, and their contraries to be avoided. Has there ever then been any man more peevish in his disputes than he, who has blamed two of the principal philosophers, the one for taking away all virtue, by not making that only to be good which is honest, and the other for not thinking all the virtues except justice to be preserved, though pleasure is made the end? For it is a wonderful licentiousness that, discoursing of the same matters, he should when accusing Plato take away again those very things which himself sets down when reprehending Aristotle. Moreover, in his demonstrations concerning justice, he says expressly, that every good deed is both a lawful action and a just operation; but that every thing which is done according to continence, patience, prudence, or fortitude is a good deed, and therefore also a just operation. Why then does he not also leave justice to them to whom he leaves prudence, fortitude, and continence; since whatever they do well according to the said virtue, they do also justly?