XII. Though Zeno the Cittiæan, a stranger and an inconsiderable coiner of words, appears to have insinuated himself into the old philosophy; still, the prevalence of this opinion is due to the authority of Plato, who often makes use of this expression, “That nothing but virtue can be entitled to the name of good,” agreeably to what Socrates says in Plato’s Gorgias; for it is there related that when some one asked him if he did not think Archelaus the son of Perdiccas, who was then looked upon as a most fortunate person, a very happy man, “I do not know,” replied he, “for I never conversed with him.” “What! is there no other way you can know it by?” “None at all.” “You cannot, then, pronounce of the great king of the Persians whether he is happy or not?” “How can I, when I do not know how learned or how good a man he is?” “What! do you imagine that a happy life depends on that?” “My opinion entirely is, that good men are happy, and the wicked miserable.” “Is Archelaus, then, miserable?” “Certainly, if unjust.” Now, does it not appear to you that he is here placing the whole of a happy life in virtue alone? But what does the same man say in his funeral oration? “For,” saith he, “whoever has everything that relates to a happy life so entirely dependent on himself as not to be connected with the good or bad fortune of another, and not to be affected by, or made in any degree uncertain by, what befalls another; and whoever is such a one has acquired the best rule of living; he is that moderate, that brave, that wise man, who submits to the gain and loss of everything, and especially of his children, and obeys that old precept; for he will never be too joyful or too sad, because he depends entirely upon himself.”
XIII. From Plato, therefore, all my discourse shall be deduced, as if from some sacred and hallowed fountain. Whence can I, then, more properly begin than from Nature, the parent of all? For whatsoever she produces (I am not speaking only of animals, but even of those things which have sprung from the earth in such a manner as to rest on their own roots) she designed it to be perfect in its respective kind. So that among trees and vines, and those lower plants and trees which cannot advance them-
