rals who
are chosen by suffrages, and those laws which were made by Clisthenes,
Lycurgus, and Solon, whom they affirm to have been vicious men and
fools. Thus even over the management of state affairs are they at
variance with themselves.

Indeed Antipater, in his writings concerning the difference between
Cleanthes and Chrysippus, has related that Zeno and Cleanthes would not
be made citizens of Athens, lest they might seem to injure their own
countries. I shall not much insist upon it, that, if they did well,
Chrysippus acted amiss in suffering himself to be enrolled as a member
of that city. But this is very contradictory and absurd, that, removing
their persons and their lives so far off amongst strangers, they
reserved their names for their countries; which is the same thing as if
a man, leaving his wife, and cohabiting and bedding with another, and
getting children on her, should yet refuse to contract marriage with the
second, lest he might seem to wrong the former.

Again, Chrysippus, writing in his treatise of Rhetoric, that a wise
man will so plead and so act in the management of a commonwealth, as if
riches, glory, and health were really good, confesses that his speeches
are inextricable and impolitic, and his doctrines unsuitable for the
uses and actions of human life.

It is moreover a doctrine of Zeno's, that temples are not to be built to
the gods; for that a temple is neither a thing of much value nor holy;
since no work of carpenters and handicrafts-men can be of much value.
And yet they who praise these things as well and wisely said are
initiated in the sacred mysteries, go up to the Citadel (where
Minerva's temple stands), adore the shrines, and adorn with garlands the
sacraries, being the works of carpenters and mechanical persons. Again,
they think that the Epicureans, who sacrifice to the gods and yet deny
them to meddle with the government of the world, do thereby refute
themselves; whereas they themselves are more contrary to themselves,
sacrificing on altars and in temples, which they affirm ought not to
stand nor to have been built.

Moreover, Zeno admits (as Plato does) several virtues having various
distinctions--to wit, prudence, fortitude, temperance, and justice--as
being indeed inseparable, but yet divers and different from one another.
But again, defining every one of them, he says that fortitude is
prudence in executing, justice prudence in distributing, as being one
and the same