things having a fitness for the causing felicity; see then to what a
beautiful and solemn conclusion their discourse brings them. For the
end is (it seems), according to them, to reason rightly in the choice of
things which are useful in causing us to reason rightly.

LAMPRIAS. When I hear these words, my friend, what is laid down seems to
me strangely extravagant; and I farther want to know how this happens.

DIADUMENUS. You must then be more attentive; for it is not for every one
to understand this riddle. Hear therefore and answer. Is not the end,
according to them, to reason rightly in the election of things according
to Nature?

LAMPRIAS. So they say.

DIADUMENUS. And are these things according to Nature chosen as good,
or as having some fitness or preferences... either for this end or for
something else?

LAMPRIAS. I think not for anything else but for this end.

DIADUMENUS. Now, then, having discovered the matter, see what befalls
them. They affirm that the end is to reason rightly in the selection of
things which are of value in causing us to reason rightly, for they say
that we neither have nor understand any other principle either of good
or of felicity but this precious rectitude of reasoning in the election
of things that are of worth. But there are some who think that this is
spoken against Antipater, and not against the whole sect; for that he,
being pressed by Carneades, fell into these fooleries.

But as for those things that are against the common conceptions taught
in the Stoa concerning love, they are all of them concerned in the
absurdity. They say youths are deformed who are vicious and foolish,
and that the wise are fair; and yet that none of these beautiful ones
is either beloved or worthy of being beloved. Nor yet is this the worst;
but they add, that those who love the deformed ones cease to do so when
they are become fair. Now whoever knew such a love as is kindled and has
its being at the sight of the body's deformity joined with that of the
soul, and is quenched and decays at the accession of beauty joined with
prudence, justice, and temperance? These men are not unlike to those
gnats which love to settle on the dregs of wine, or on vinegar, but shun
and fly away from potable and pleasant wine. As for that which they call
and term an appearance of beauty, saying that it is the inducement of
love,--first, it has no probability, for in those who are very foul and
highly wicked there cann