s confusedly mixed together, turning and
jumbling the things that are made, some this way, others that way, he
goes on thus: "Now the administration of the universe proceeding in this
manner, it is of necessity we should be in the condition we are, whether
contrary to our own nature we are sick or maimed, or whether we are
grammarians or musicians." And again a little after, "According to this
reason we shall say the like of our virtue and vice, and generally of
arts or the ignorance of arts, as I have said." And a little after,
taking away all ambiguity, he says: "For no particular thing, not even
the least, can be otherwise than according to common Nature and its
reason." But that common Nature and the common reason of Nature are
with him Fate and Providence and Jupiter, is not unknown even to the
antipodes. For these things are everywhere inculcated in the Stoic
system; and Chrysippus affirms that Homer said very well,

Jove's purposes were ripening,
("Iliad," i. 5.)

having respect to Fate and the Nature of the universe, according to
which everything is governed. How then do these agree, both that God is
no way the cause of any dishonest thing, and again, that not even the
least thing imaginable can be otherwise done than according to common
Nature and its reason? For amongst all things that are done, there must
of necessity be also evil things attributed to the gods. And though
Epicurus indeed turns himself every way, and studies artifices, devising
how to deliver and set loose our voluntary free will from this eternal
motion, that he may not leave vice irreprehensible; yet Chrysippus gives
vice a most absolute liberty, as being done not only of necessity or
according to Fate, but also according to the reason of God and
best Nature. And these things are yet farther seen in what he says
afterwards, being thus word for word: "For common Nature extending to
all things, it will be of necessity that everything, howsoever done in
the whole or in any one soever of its parts, must be done according to
this common Nature and its reason, proceeding on regularly without
any impediment. For there is nothing without that can hinder the
administration, nor is there any of the parts that can be moved or
habituated otherwise than according to common Nature." What, then, are
these habits and motions of the parts? It is manifest, that the habits
are vices and diseases, covetousness, luxury, ambition, cowardice,
injustice