virtue, but seeming to differ in its relation to different
affairs when it comes to action. Nor does Zeno alone seem to contradict
himself in these matters; but Chrysippus also, who blames Ariston for
saying that the other virtues are different habits of one and the same
virtue, and yet defends Zeno, who in this manner defines every one of
the virtues. And Cleanthes, having in his Commentaries concerning Nature
said, that vigor is the striking of fire, which, if it is sufficient
in the soul to perform the duties presented to it, is called force and
strength; subjoins these very words: "Now this force and strength, when
it is in things apparent and to be persisted in, is continence; when
in things to be endured, it is fortitude; when about worthiness, it is
justice; and when about choosing or refusing, it is temperance." Against
him, who said,

Give not thy judgment till both sides are heard,
(In the "Pseudo-Phocylidea," vs. 87 (Bergk).)

Zeno on the contrary made use of such an argument as this: "If he who
spake first has plainly proved his cause, the second is not to be heard,
for the question is at an end; and if he has not proved it, it is the
same case as if being cited he did not appear, or appearing did nothing
but wrangle; so that, whether he has proved or not proved his cause, the
second is not to be heard." And yet he who made this dilemma has
written against Plato's Commonweal, dissolved sophisms, and exhorted his
scholars to learn logic, as enabling them to do the same. Now Plato
has either proved or not proved those things which he writ in his
Commonweal; but in neither case was it necessary to write against
him, but wholly superfluous and vain. The same may be said concerning
sophisms.

Chrysippus is of opinion, that young students should first learn logic,
secondly, ethics, and after these, physics, and likewise in this to
meddle last of all with the disputes concerning the gods. Now these
things having been often said by him, it will suffice to set down what
is found in his Fourth Book of Lives, being thus word for word: "First,
then, it seems to me, according as it has been rightly said by the
ancients, that there are three kinds of philosophical speculations,
logical, ethical, and physical, and that of these, the logical ought to
be placed first, the ethical second, and the physical third, and that
of the physical, the discourse concerning the gods ought to be the last;
wherefore also the t