The contradictions of the Stoics (6-10)

It is moreover a doctrine of Zeno’s, that temples are not to be built to the Gods; for that a temple is neither a thing of much value nor holy; since no work of carpenters and handicrafts-men can be of much value. And yet they who praise these things as well and wisely said are initiated in the sacred mysteries, go up to the Citadel (where Minerva’s temple stands), adore the shrines, and adorn with garlands the sacraries, being the works of carpenters and mechanical persons. Again, they think that the Epicureans, who sacrifice to the Gods and yet deny them to meddle with the government of the world, do thereby refute themselves; whereas they themselves are more contrary

Moreover, Zeno admits (as Plato does) several virtues with various distinctions—to wit, prudence, fortitude, temperance and justice—as being indeed inseparable, but yet divers and different from one another. But again, defining every one of them, he says that fortitude is prudence in executing, justice prudence in distributing, as being one and the same virtue, but seeming to differ in its relation to various affairs when it comes to action. Nor does Zeno alone seem to contradict himself in these matters; but Chrysippus also, who blames Ariston for saying that the other virtues are different habits of one and the same virtue, and yet defends Zeno, who in this manner defines every one of the virtues. And Cleanthes, having in his Commentaries concerning Nature said, that vigor is the striking of fire, which, if it is sufficient in the soul to perform the duties presented to it, is called force and strength; subjoins these very words: Now this force and strength, when it is in things apparent and to be persisted in, is continence; when in things to be endured, it is fortitude; when about worthiness, it is justice; and when about choosing or refusing, it is temperance.

Against him, who said,

Give not thy judgment till both sides are heard,[*]

Chrysippus is of opinion, that young students should first learn logic, secondly, ethics, and after these, physics, and likewise in this to meddle last of all with the disputes concerning the Gods. Now these things having been often said by him, it will suffice to set down what is found in his Fourth Book of Lives, being thus word for word: First then, it seems to me, according as it has been rightly said by the ancients, that there are three kinds of philosophical speculations, logical, ethical, and physical, and that of these, the logical ought to be placed first, the ethical second, and the physical third, and that of the physical, the discourse concerning the Gods ought to be the last; wherefore also the traditions concerning this have been styled Τελεταί/, or the Endings. But that very discourse concerning the Gods, which he says ought to be placed the last, he usually places first and sets before every moral question. For he is seen not to say any thing either concerning the ends, or concerning justice, or concerning good and evil, or concerning marriage and the education of children, or concerning the law and the commonwealth; but, as those who propose decrees to states set before them the words To Good Fortune, so he also premises something of Jupiter, Fate, Providence, and of the world’s being one and finite and maintained by one power. None of which any one can be persuaded to believe, who has not penetrated deeply into the discourses of natural philosophy. Hear what he says of this in his Third Book of the Gods: For there is not to be found any other beginning or any other generation

Now, if any one shall say that Chrysippus in his book concerning the Use of Speech has written, that he who applies himself to logic first needs not absolutely to abstain from the rest, but should take as much of them as shall fall in his way, he will indeed say the truth, but will withal confirm the fault. For he oppugns himself, one while commanding that the science concerning God should be taken last and for a conclusion, as being therefore also called Τελετή, and again, another while saying that this is to be learned together with the very first. For order is at an end, if all things must be used at all times. But this is more, that having made the science concerning the Gods the beginning of that concerning good and evil, he bids not those who apply themselves to the ethics to begin with that; but learning these, to take of that also as it shall

As for disputing on both sides, he says, that he does not universally reject it, but exhorts us to use it with caution, as is done in pleadings, not with a design really to disprove, but to dissolve their probability. For to those, says he, who endeavor a suspension of assent concerning all things, it is convenient to do this, and it co-operates to what they desire; but as for those who would work and establish in us a certain science according to which we shall professedly live, they ought, on the contrary, to state the first principles, and to direct their novices who are entered from the beginning to the end; and where there is occasion to make mention of contrary discourses, to dissolve their probability, as is done in pleadings. For this he hath said in express words. Now that it is absurd for philosophers to think that they ought to set down the contrary opinion, not with all its reasons, but like pleaders, disabling it, as if they contended not for truth but victory, we have elsewhere spoken against him. But that he himself has, not here and there in his disputations, but frequently, confirmed the discourses which are contrary to his own opinions,—and that stoutly, and with so much earnestness and contention that it was not for every one to understand what he liked,—the Stoics themselves affirm, who admire the man’s acuteness, and think that Carneades said nothing of his own, but that catching hold of those arguments which Chrysippus alleged for the contrary opinion, he assaulted with them his positions, and often cried out,

Wretch, thy own strength will thee undo,[*]

But of those things which he has written against custom they are so proud and boasting, that they fear not to affirm, that all the sayings of all the Academics together, if they were collected into one body, are not comparable to what Chrysippus has writ in disparagement of the senses. Which is an evident sign of the ignorance or self-love of the speakers; but this indeed is true, that being afterwards desirous to defend custom and the senses, he was inferior to himself, and the latter treatise was much weaker than the former. So that he contradicts himself; for having always directed the proposing of an adversary’s opinions not with approbation, but with a demonstration of their falsity, he has showed himself more acute in opposing than defending his own doctrines; and having admonished others to take heed of contrary arguments, as withdrawing comprehension, he has been more sedulous in framing such proofs as take away comprehension, than such as confirm it. And yet he plainly shows that he himself feared this, writing thus in his Fourth Book of Lives: Repugnant arguments and probabilities on the contrary side are not rashly to be proposed, but with caution, lest the hearers distracted by them should let go their conceptions, not being able sufficiently to apprehend the solutions, but. so weakly that their comprehensions may easily be shaken. For even those who have, according to custom, preconceived both sensible objects and other things depending on the senses quickly forego them, being distracted by Megarian interrogatories and by others more numerous and forcible. I would willingly therefore ask the Stoics, whether they think these Megarian interrogatories to be more forcible than those which Chrysippus has written in six books against custom; or rather this should be asked of Chrysippus himself. For observe what he has written about the Megarian reason, in his book concerning the Use of Speech, thus: Some such things fell out in the discourse