s for sailing to Alexander in hopes
to obtain the rebuilding of Olynthus, as Aristotle had procured that of
Stagira; and commend Ephorus, Xenocrates, and Menedemus, who rejected
Alexander's solicitation. But Chrysippus thrusts his wise man
headforwards for the sake of gain, as far as Panticapaeum and the desert
of the Scythians. And that he does this for the sake of profit and gain,
he has showed before, supposing three ways of gaining most suitable for
a wise man,--the first by a kingdom, the second by his friends, and the
third, besides these, by teaching philosophy. And yet he frequently even
tires us with his praises of this saying:--

What need have men of more than these two things?

And in his books of Nature he says, that a wise man, if he has lost the
greatest wealth imaginable, seems to have lost but a single groat. But
having there thus elevated and puffed him up, he again here throws him
down to mercenariness and sophistry; nay, to asking money and even to
receiving it beforehand, sometimes at the very entrance of his scholar,
and otherwhiles after some time past. The last, he says indeed, is the
more polite, but to receive beforehand the more sure; delay allowing
of injuries. Now he says thus: "All who are well advised do not require
their salary in the same manner, but differently; a multitude of them,
as opportunity offers, not promising to make their scholars good men,
and that within a year, but to do this, as far as in them lies, within
a time agreed on." And again going on, he says: "But he will know his
opportunity, whether he ought to receive his recompense presently at
the very entrance (as many have done), or to give them time, this manner
being more liable to injuries, but withal, seeming the more courteous."
And how is the wise man a contemner of wealth, who upon a contract
delivers virtue for money, and if he has not delivered it, yet requires
his reward, as having done what is in him? Or how is he above being
endamaged, when he is so cautious lest he be wronged of his recompense?
For no man is wronged who is not endamaged. Therefore, though he has
elsewhere asserted that a wise man cannot be injured, he here says, that
this manner of dealing is liable to injury.

In his book of a Commonweal he says, that his citizens will neither act
nor prepare anything for the sake of pleasure, and praises Euripides for
having uttered this sentence:--

What need have men of more than these two t