id I, when the Peripatetics discuss the same
subjects, does not a single word occur which is not well understood? Do
they discuss the same subjects? said he; or have I failed to prove to you
that the Stoics differ from the Peripatetics, not in words only, but in
the whole of the subject, and in every one of their opinions? But, said I,
if, O Cato, you can establish that, I will allow you to carry me over,
body and soul, to your school. I did think, said he, that I had said
enough on that point; wherefore answer me on that head first, if you
please; and afterwards you can advance what arguments you please. I do not
think it too much, said I, if I claim to answer you on that topic as I
myself please. As you will, said he; for although the other way would have
been more common, yet it is only fair to allow every one to adopt his own
method.

II. I think, then, said I, O Cato, that those ancient pupils of Plato,
Speusippus, Aristotle and Xenocrates, and afterwards their pupils, Polemo
and Theophrastus, had a system laid down with sufficient richness and
eloquence of language; so that Zeno had no reason, after having been a
pupil of Polemo, for deserting him and his predecessors who had
established this school. And in this school I should like you to observe
what you think ought to be changed, and not to wait while I am replying to
everything which has been said by you. For I think that I must contend
with the whole of their system, against the whole of yours.

And as these men said that we are born with the view of being generally
well adapted to those virtues which are well known and conspicuous, I mean
justice and temperance, and others of the same kind, all which resemble
the other arts, and differ only for the better in their subject matter and
way of handling;--and as they saw that we desired those very virtues in a
somewhat magnificent and ardent spirit; and that we had also a certain
instruction, or, I should rather say, innate desire of knowledge; and that
we were born for companionship with men, and for society and communion
with the human race, and that these qualities are most conspicuous in the
greatest geniuses;--they divided all philosophy into three parts; and we
see that this same division was retained by Zeno: and as one of these
parts is that by which the manners are thought to be formed, I postpone
the consideration of that part, which is, as it were, the foundation of
this question. For what is the chief