any share of shame or modesty; and because he also covets union and society with other men, and takes pains in everything which he does or says, that he may do nothing which is not honourable and becoming;—these foundations being, as I have said, implanted in us by nature like so many seeds, temperance, and modesty, and justice, and all virtue, was brought to complete perfection.
VIII. You here, O Cato, have a sketch of the philosophers of whom I am speaking; and, now that I have given you this, I wish to know what reason there is why Zeno departed from their established system; and which of all their doctrines it was that he disapproved of? Did he object to their calling all nature a preserver of itself?—or to their saying that every animal was naturally fond of itself, so as to wish to be safe and uninjured in its kind?—or, as the end of all arts is to arrive at what nature especially requires, did he think that the same principle ought to be laid down with respect to the art of the entire life?—or, since we consist of mind and body, did he think that these and their excellences ought to be chosen for their own sakes?—or was he displeased with the preeminence which is attributed by the Peripatetics to the virtue of the mind?—or did he object to what they said about prudence, and the knowledge of things, and the union of the human race, and temperance, and modesty, and magnanimity, and honourableness in general? The Stoics must confess that all these things were excellently explained by the others, and that they gave no reason to Zeno for deserting their school. They must allege some other excuse.
I suppose they will say that the errors of the ancients were very great, and that he, being desirous of investigating the truth, could by no means endure them. For what can be more perverse—what can be more intolerable, or more stupid, than to place good health, and freedom from all pain, and soundness of the eyes and the rest of the senses, among the goods, instead of saying that there is no difference at all between them and their contraries? For that all those things which the Peripatetics called goods, were only things preferable, not good. And also that the ancients had been very foolish when they said that these excellences of the body were desirable for their own sake: they were to be accepted, but not to be desired. And the same might be said of all the
