cannot be steady and sure, if the foundations remain not
firm but are shaken with so many doubts and troubles. But as those who
have dust or dirt upon their bodies, if they touch or rub the filth that
is upon them, seem rather to increase than remove it; so some men blame
the Academics, and think them guilty of the faults with which they
show themselves to be burdened. For who do more subvert the common
conceptions than the Stoic school? But if you please, let us leave
accusing them, and defend ourselves from the things with which they
charge us.

LAMPRIAS. Methinks, Diadumenus, I am this day become a various and
unconstant man. For erewhile I came dejected and trembling, as one that
wanted an apology; and now I am changed to an accuser, and desire
to enjoy the pleasure of revenge, in seeing them all convicted of
philosophizing against the common conceptions and presumptions, on which
they think chiefly their doctrine is founded, whence they say that it
alone agrees with Nature.

DIADUMENUS. Shall we then first attack those common and celebrated
doctrines of theirs which themselves, gently admitting their absurdity,
style paradoxes; as that only wise men are kings, that they only are
rich and fair, they only citizens and judges? Or shall we send all this
to the brokers, as old decayed frippery, and make our inquiry into such
things as are most practical and with the greatest earnestness delivered
by them?

LAMPRIAS. I indeed like this best. For who is there that is not already
full of the arguments brought against those paradoxes?

DIADUMENUS. First, then, consider this, whether, according to the
common conceptions, they can be said to agree with Nature, who think all
natural things indifferent, and esteem neither health, strength of body,
beauty, nor strength as desirable, commodious, profitable, or any way
contributory to the completing of natural perfection; nor consider that
their contraries, as maims, pains, disgraces, and diseases, are hurtful
or to be shunned? To the latter of these they themselves say that Nature
gives us an abhorrence, and an inclination to the former. Which very
thing is not a little repugnant to common understanding, that Nature
should incline us to such things as are neither good nor available, and
avert us from such as are neither ill nor hurtful, and which is more,
that she should render this inclination and this aversion so violent,
that they who either possess not the one or fall int