good deeds, or to become a partner in every act of injustice; and they argue, with the greatest dignity and truth, that justice can never be separated from usefulness: and that whatever is just and equitable is also honourable; and, reciprocally, that whatever is honourable must be also just and equitable. And to those virtues which we have discussed, they also add dialectics and natural philosophy; and they call both these sciences by the name of virtues: one, because it has reason, so as to prevent our assenting to any false proposition, or being even deceived by any plausible probability; and to enable us to maintain and defend what we were saying about good and evil. For without this act they think that any one may be led away from the truth and deceived; accordingly, if rashness and ignorance is in every case vicious, this power which removes them is properly named virtue. XXII. The same honour is also attributed to natural philosophy, and not without reason, because the man who wishes to live in a manner suitable to nature, must begin by studying the universal world, and the laws which govern it. Nor can any one form a correct judgment of good and evil without being acquainted with the whole system of nature, and of the life of the gods also, and without knowing whether or not the nature of man agrees with universal nature. He must also have learnt the ancient rules of those wise men who bid men yield to the times, and obey God, and know oneself, and shun every kind of excess. Now, without a knowledge of natural philosophy, no man can see what great power these rules have; and it is as great as can be: and also this is the only knowledge which can teach a man how greatly nature assists in the cultivation of justice, in the maintenance of friendship and the rest of the affections. Nor can piety towards the Gods, nor the gratitude which is due to them, be properly understood and appreciated without a correct understanding of the laws of nature. But I feel now that I have advanced further than I had intended, or than the subject before me required. But the admirable arrangement of the Stoic doctrine, and the incredible beauty of the system, drew me on. And, in the name of the immortal gods! can you forbear to admire it? For what is there in all nature—though nothing is better or more accurately adapted to its ends than that—or what can be found in any work made by the hand, so well arranged, and united, and put together? What is there which is posterior, which does not agree with what has preceded it? What is there which follows, and does not correspond to what has gone before? What is there which is not connected with something else in such a manner, that if you only move one letter the whole will fall to pieces? Nor, indeed, is there anything which can be moved.