re not amongst men, malice and covetousness and lying,
or that if we did not rob, plunder, slander, and murder one another, the
sun would not run his appointed course, the world enjoy its seasons
and periods of time, or the earth, which is seated in the midst of the
universe, afford the principles of the wind and rain. It remains, then,
that the existence of vice must be profitable for us and our affairs;
and that perhaps these men mean. Are we more healthy for being vicious,
or do we more abound with necessaries? Or does vice contribute anything
to our beauty and strength? They say, no. But where on earth is virtue
to be met with? Is it then only a base name, and a visionary opinion
of night-walking Sophists, and not an actual thing lying conspicuous to
all, like vice, so that we cannot partake of anything as profitable,...
but least, O ye gods! of virtue, for which we were created? Is it
not then absurd, that the utensils of the husbandman, mariner, and
charioteer should be serviceable and aiding towards his intended end,
whilst that which was by God made for virtue destroys and corrupts
virtue? But perhaps it is time now to leave this point, and pass to
another.

LAMPRIAS. Not for my sake, my dear friend, I beseech you; for I desire
to understand, in what manner these men bring in evil things before the
good, and vice before virtue.

DIADUMENUS. It is indeed, sir, a thing worth knowing. They babble indeed
much; but in conclusion they say that prudence, being the knowledge of
good and evil, would be wholly taken away if there were no evil. For as,
if there are truths, it is impossible but there must be some lies also
near to them; so it stands with reason, that if there are good things,
there must also be evil things.

LAMPRIAS. One of these things is not said amiss; and I think also that
the other is not unapprehended by me. For I see a difference here:
that which is not true must immediately be false; but that is not of
necessity evil which is not good; because that between true and false
there is no medium, but between good and evil there is the indifferent.
Nor is it of necessity that the one must subsist with the other. For
Nature may have good without having any need of evil, but only having
that which is neither good nor evil. But if there is anything to be said
by you to the former reason, let us hear it.

DIADUMENUS. Many things indeed are said; but at present we shall make
use only of what is most necess