g from felicity, but felicity itself, how is
it not a contradiction to say, that momentary happiness is equally
desirable with eternal, and yet that momentary happiness is nothing
worth?

Chrysippus also says, that the virtues follow one another, and that not
only he who has one has all, but also that he who acts according to any
one of them acts according to them all; and he affirms, that there is
not any man perfect who is not possessed of all the virtues, nor any
action perfect to the doing of which all the virtues do not concur. But
yet in his Sixth Book of Moral Questions he says, that a good man
does not always act valiantly, nor a vicious man always fearfully; for
certain objects being presented to the fancies, the one must persist in
his judgments, and the other depart from them; and he says that it is
not probable a wicked man should be always indulging his lust. If then
to act valiantly is the same thing as to use fortitude; and to act
timorously as to yield to fear, they cannot but speak contradictions who
say, that he who is possessed of either virtue or vice acts at she
same time according to all the virtues or all the vices, and yet that a
valiant man does not always act valiantly nor a vicious man timorously.

He defines Rhetoric to be an art concerning the ornament and the
ordering of a discourse that is pronounced. And farther in his First
Book he has written thus: "And I am of opinion not only that a regard
ought to be had to a liberal and simple adorning of words, but also that
care is to be taken for proper delivery, as regards the right elevation
of the voice and the compositions of the countenance and hands." Yet
he, who is in this place so curious and exact, again in the same book,
speaking of the collision of the vowels, says: "We ought not only to let
these things pass, minding somewhat that is better, but also to neglect
certain obscurities and defects, nay, solecisms also, of which others,
and those not a few, would be ashamed." Certainly, in one place to allow
those who would speak eloquently so carefully to dispose their speech
as even to observe a decorum in the very composition of their mouth and
hands, and in another place to forbid the taking care of defects and
inelegancies, and the being ashamed even of committing solecisms, is
the property of a man who little cares what he says, but rashly utters
whatever comes first into his mouth.

Moreover, in his Natural Positions having warned