Page:1888 Cicero's Tusculan Disputations.djvu/333

 The arguments of Chrysippus appeared to you of great weight; a man undoubtedly of great quickness and subtlety (I call those quick who have a sprightly turn of thought, and those subtle whose minds are seasoned by use as their hands are by labor): "If," says he, "there is anything which is beyond the power of man to produce, the being who produces it is better than man. Man is unable to make what is in the world; the being, therefore, that could do it is superior to man. What being is there but a God superior to man? Therefore there is a God." These arguments are founded on the same erroneous principles as Zeno's, for he does not define what is meant by being better or more excellent, or distinguish between an intelligent cause and a natural cause. Chrysippus adds, "If there are no Gods, there is nothing better than man; but we cannot, without the highest arrogance, have this idea of ourselves." Let us grant that it is arrogance in man to think himself better than the world; but to comprehend that he has understanding and reason, and that in Orion and Canicula there is neither, is no arrogance, but an indication of good sense. "Since we suppose," continues he, "when we see a beautiful house, that it was built for the master, and not for mice, we should likewise judge that the world is the mansion of the Gods." Yes, if I believed that the Gods built the world; but not if, as I believe, and intend to prove, it is the work of nature. XI. Socrates, in Xenophon, asks, "Whence had man his understanding, if there was none in the world?" And I ask, Whence had we speech, harmony, singing; unless we think it is the sun conversing with the moon when she approaches near it, or that the world forms an harmonious concert, as Pythagoras imagines? This, Balbus, is the effect of nature; not of that nature which proceeds artificially, as Zeno says, and the character of which I shall presently examine into, but a nature which, by its own proper motions and mutations, modifies everything. For I readily agree to what you said about the harmony and general agreement of nature, which you pronounced to be firmly bound and united together, as it were, by ties of blood: but I do not approve of what you added, that "it could not possibly be so, unless it were so united by