the two clearly marked? What shall I say more? Were not all the precepts which the dialecticians now deliver and teach, originally discovered and established by them? And although they were very much elaborated by Chrysippus, still they were much less practised by Zeno than by the ancients. And there were several things in which he did not improve on the ancients; and some which he never touched at all. And as there are two arts by which reason and oratory are brought to complete perfection, one that of discovering, the other that of arguing,—both the Stoics and Peripatetics have handed us down this latter, but the Peripatetics alone have given us rules for the former, while the Stoics have altogether avoided it. For the men of your school never even suspected the places from which arguments might be drawn as out of magazines; but the Peripatetics taught a regular system and method.
And the consequence is, that it is not necessary for one now to be always repeating a sort of dictated lesson on the same subject, or to be afraid to go beyond one's note-books: for he who knows where everything is placed, and how he can arrive at it, even if anything be completely buried, will be able to dig it up, and will always have his wits about him in every discussion. And although men who are endowed with great abilities, attain to a certain copiousness of eloquence without any definite principles of oratory, still art is a surer guide than nature. For it is one thing to pour out words after the fashion of poets, and another to distinguish on settled principles and rules all that you say.
V. Similar things may be said about the explanation of natural philosophy, which both the Peripatetics and Stoics apply themselves to; and that not on two accounts only, as Epicurus thinks, namely, to get rid of the fears of death and of religion; but besides this, the knowledge of heavenly things imparts some degree of modesty to those who see what great moderation and what admirable order there is likewise among the gods: it inspires them also with magnanimity when they contemplate the arts and works of the gods; and justice, too, when they come to know how great is the power and wisdom, and what the will is also, of the supreme ruler and master of the world, whose reason, in accordance with nature, is called by philosophers the true and supreme law. There is in the same study of nature, an insatiable kind of
