thers in their minds, some in
both. And then he argues that there ought to be a separate chief good for
each description of creature. But as he had placed man in such a class
that he attributed to him excellence of mind, he determined that his chief
good was not that he appeared to excel in mind, but that he appeared to be
nothing else but mind.

XII. But in one case the chief good might rightly be placed in virtue
alone, if there were any animal which consisted wholly of mind; and that,
too, in such a manner that that mind had in itself nothing that was
according to nature, as health is. But it cannot even be imagined what
kind of thing that is, so as not to be inconsistent with itself. But if he
says that some things are obscure, and are not visible because they are
very small, we also admit that; as Epicurus says of pleasure, that those
pleasures which are very small are often obscured and overwhelmed. But
that kind has not so many advantages of body, nor any which last so long,
or are so great. Therefore, in those in which obscuration follows because
of their littleness, it often happens that we confess that it makes no
difference to us whether they exist at all or not; just as when the sun is
out, as you yourself said, it is of no consequence to add the light of a
candle, or to add a penny to the riches of Croesus. But in those matters in
which so great an obscuration does not take place, it may still be the
case, that the matter which makes a difference is of no great consequence.
As if, when a man had lived ten years agreeably, an additional month's
life of equal pleasantness were given to him, it would be good, because
any addition has some power to produce what is agreeable; but if that is
not admitted, it does not follow that a happiness of life is at once put
an end to.

But the goods of the body are more like this instance which I have just
mentioned. For they admit of additions worthy of having pains taken about
them; so that on this point the Stoics appear to me sometimes to be
joking, when they say that, if a bottle or a comb were given as an
addition to a life which is being passed with virtue, a wise man would
rather choose that life, because these additions were given to it, but yet
that he would not be happier on that account. Now, is not this simile to
be upset by ridicule rather than by serious discourse? For who would not
be deservedly ridiculed, if he were anxious whether he had another bottle
or