want sense and reason
than to be a fool. What then ails them, that they will not confess that
to be evil which is worse than evil? Why do they say that folly alone is
to be avoided, if it is not less but rather more convenient to shun that
disposition which is not capable of folly?

But who can complain of this, that shall remember what he has written in
his Second Book of Nature, declaring that vice was not unprofitably made
for the universe? But it is meet I should set down his doctrine in his
own words, that you may understand in what place those rank vice, and
what discourses they hold of it, who accuse Xenocrates and Speusippus
for not reckoning health indifferent and riches useless. "Vice," saith
he, "has its limit in reference to other accidents. For it is also in
some sort according to the reason of Nature, and (as I may so say) is
not wholly useless in respect of the universe; for other wise there
would not be any good." Is there then no good among the gods, because
there is no evil? And when Jupiter, having resolved all matter into
himself, shall be alone, other differences being taken away, will there
then be no good, because there will be no evil? But is there melody in a
choir though none in it sings faultily, and health in the body though no
member is sick; and yet cannot virtue have its existence without vice?
But as the poison of a serpent or the gall of an hyena is to be mixed
with some medicines, was it also of necessity that there must have
been some conjunction of the wickedness of Meletus with the justice
of Socrates, and the dissolute conduct of Cleon with the probity of
Pericles? And could not Jupiter have found a means to bring into the
world Hercules and Lycurgus, if he had not also made for us Sardanapalus
and Phalaris? It is now time for them to say that the consumption was
made for the sound constitution of men's bodies, and the gout for the
swiftness of their feet; and that Achilles would not have had a good
head of hair if Thersites had not been bald. For what difference
is there between such triflers and ravers, and those who say that
intemperance was not brought forth unprofitably for continence, nor
injustice for justice, so that we must pray to the gods, there may be
always wickedness,

Lies, fawning speeches, and deceitful manners,
(Hesiod, "Works and Days," 78.)

if, when these are taken away, virtue will also vanish and be lost?

Or do you desire to understand the grea