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Updated: May 12, 2025
If, assuming the impossible, there were no God, it would yet be certain that everything the greatest fool in the world should predict would happen or would not happen. That is what neither Chrysippus nor Epicurus has taken into consideration. Cicero, lib. I, De Nat.
'And, therefore, he proceeds to say, 'it was great injustice in Plato, though springing out of a just hatred of the rhetoricians of his time, to esteem of rhetoric but as a voluptuary art, resembling it to cookery that did mar wholesome meats, and help unwholesome, by variety of sauces to the pleasure of the taste. 'And therefore, as Plato said eloquently, "That virtue, if she could be seen, would move great love and affection, so, seeing that she cannot be showed to the sense by corporal shape, the next degree is to show her to the imagination in lively representation": for to show her to reason only, in subtilty of argument was a thing ever derided in Chrysippus and many of the Stoics who thought to thrust virtue upon men by sharp disputations and conclusions, which have no sympathy with the will of man.
But Chrysippus thinks that the main thing in comforting is, to remove the opinion from the person who is grieving, that to grieve is his bounden duty.
You cry out, he would say, we are a ruined, undone people. Why? he would ask, making use of the sorites or syllogism of Zeno and Chrysippus, without knowing it belonged to them. Why? why are we a ruined people? Because we are corrupted. Whence is it, dear Sir, that we are corrupted? Because we are needy; our poverty, and not our wills, consent. And wherefore, he would add, are we needy?
Chrysippus says that such a man must watch for his opportunity, and spring forward whenever it offers, like one who has been entered for a race, and who stands at the starting-point waiting for the barriers to be thrown open; and even then he must use great exertions and great swiftness to catch the other, who has a start of him. XXVI. We must now consider what is the main cause of ingratitude.
Chrysippus says that we see darkness by the striking of the intermediate air; for the visual spirits which proceed from the principal part of the soul and reach to the ball of the eye pierce this air, which, after they have made those strokes upon it, extend conically on the surrounding air, where this is homogeneous in quality.
To verify which, Aristocreon, the disciple and intimate friend of Chrysippus, having erected his statue of brass upon a pillar, engraved on it these verses: This brazen statue Aristocreon To's friend Chrysippus newly here has put, Whose sharp-edged wit, like sword of champion, Did Academic knots in sunder cut.
This division, we are told by Diogenes, was made by Zeno of Citium, the founder of the Stoic sect, and by Chrysippus; but these philosophers placed the three divisions in the following order, Logic, Physic, Ethic. It appears, however, that this division was made before Zeno's time, and acknowledged by Plato, as Cicero remarks.
XIV. For Chrysippus says, very acutely, that as the case is made for the buckler, and the scabbard for the sword, so all things, except the universe, were made for the sake of something else.
See the Life of Sertorius, c. 8, note. The reading is perhaps wrong, and the sense is doubtful. After being settled by Pompeius, it received the name of Pompeiopolis, or the city of Pompeius. It is on the coast of the Level Cilicia, twenty miles west of the mouth of the river Cydnus, on which Tarsus stood. Soli was the birthplace of the Stoic Chrysippus, and of Philemon the comic writer.
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