us not to trouble
ourselves but to be at quiet about such things as require experience
and scientific investigation, he says: "Let us not think after the same
manner with Plato, that liquid nourishment is conveyed to the lungs, and
dry to the stomach; nor let us embrace other errors like to these." Now
it is my opinion, that to reprehend others, and then not to keep one's
self from falling into those things which one has reprehended, is the
greatest of contradictions and shamefullest of errors. But he says, that
the connections made by ten axioms amount to above a million in number,
having neither searched diligently into it by himself nor attained to
the truth by men experienced in it. Yet Plato had to testify for him the
most renowned of the physicians, Hippocrates, Philistion, and Dioxippus
the disciple of Hippocrates; and of the poets, Euripides, Aleaeus,
Eupolis, and Eratosthenes, who all say that the drink passes through the
lungs. But all the arithmeticians refute Chrysippus, amongst whom also
is Hipparchus, demonstrating that the error of his computation is very
great; since the affirmative makes of the ten axioms one hundred and
three thousand forty and nine connections, and the negative three
hundred and ten thousand nine hundred fifty and two.

Some of the ancients have said, that the same befell Zeno which befalls
him who has sour wine which he can sell neither for vinegar nor wine;
for his "things preferable," as he called them, cannot be disposed of,
either as good or as indifferent. But Chrysippus has made the matter yet
far more intricate; for he sometimes says, that they are mad who make no
account of riches, health, freedom from pain, and integrity of the body,
nor take any care to attain them; and having cited that sentence of
Hesiod,

Work hard, O God-born Perses,
("Works and Days," 299.)

he cries out, that it would be a madness to advise the contrary and say,

Work not, O God-born Perses.

And in his book of Lives he affirms, that a wise man will for the sake
of gain live with kings, and teach for money, receiving from some of his
scholars his reward beforehand, and making contract with others of them;
and in his Seventh Book of Duties he says, that he will not scruple
to turn his heels thrice over his head, if for so doing he may have a
talent. In his First Book of Good Things, he yields and grants to those
that desire it to call these preferable things good and their contrarie