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Now who can imagine any assertions more repugnant to one another than chat of Chrysippus concerning the gods and that concerning men; when he says, that the gods do in the best manner possible provide for men, and yet men are in the worst condition imaginable?
For, not to mention what Hecaton borrows from him, Chrysippus tells us that the three Graces are the daughters of Jupiter and Eurynome, that they are younger than the Hours, and rather more beautiful, and that on that account they are assigned as companions to Venus.
I shall likewise defer till then examining the argument which you attribute to Chrysippus, that "if there is in nature anything which surpasses the power of man to produce, there must consequently be some being better than man."
He had neglected and despised the old man in his poverty, but had now come to congratulate him on the rumour of Philothea's approaching marriage with the son of Pericles. The aged philosopher received him with friendly greeting, and made him known to Plato. Chrysippus gave a glance at the rude furniture of the portico, and gathered his perfumed robes carefully about him.
He was on the point of giving up his mad project; and when, in the tablinum itself, a horrible inward tremor again came over him he had actually turned to retreat but he remembered old Chrysippus and his prompts. To turn and fly now would be cowardice. Heliodora must have the large emerald, and with his verses; his father might give away all the rest as he pleased.
I appeal to the laws! And now, at an age at which a born slave may begin to look towards Freedom, now for a few pence do you sell yourself, your virtue and wisdom, in one parcel? And could Plato's noble words, could all that Chrysippus and Aristotle have said, of the blessings of freedom and the curse of slavery, raise no compunction in you?
Now some God brings Plato, Pythagoras, Aristotle, and the rest to life again; they gather round and cross- examine me, or actually sue me in court for constructive defamation; Good Lycinus, they say, what possessed or who induced you to exalt Chrysippus and Zeno at our expense? we are far older established; they are mere creatures of yesterday; yet you never gave us a hearing, nor inquired into our statements at all.
We have not enough acquaintance with the nature of the ancient comedy for full understanding of this passage from Chrysippus; but since Plutarch assents to the fact, there is reason to believe that this comparison was not a poor one. Plutarch replies in the first place that the world is not like a play to provide entertainment.
Reason does even a little more, and it is all she can do. She gives the best direction possible to the absurdity. Thus she directs those who must believe because they cannot know, to believe in the laws of their country, and conform their opinions and practice to those of their ancestors, to those of Coruncanius, of Scipio, of Scaevola not to those of Zeno, of Cleanthes, of Chrysippus.
For in the first place, I will inquire, what it is to be mad: and, if this distemper be in you exclusively, I will not add a single word, to prevent you from dying bravely. The school and sect of Chrysippus deem every man mad, whom vicious folly or the ignorance of truth drives blindly forward. Now learn, why all those, who have fixed the name of madman upon you, are as senseless as yourself.
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