130. In the same spirit Epictetus says ‘we ought not to confound the

distinctions of the sexes’ _Disc._ i 16, 14. [83] Cic. _Off._ i 35, 127. [84] ‘nec vero audiendi sunt Cynici, aut si qui fuerunt Stoici paene Cynici, qui reprehendunt et irrident, quod ea quae re turpia non sint, verbis flagitiosa ducamus; illa autem, quae turpia sint, nominibus appellemus suis’ _ib._ i 35, 128; ‘Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si quis eiusmodi forte casus inciderit, ut id faciendum sit: alii nullo modo’ _Fin._ iii 20, 68. [85] ‘habes scholam Stoicam, ὁ σοφὸς εὐθυῤῥημονήσει. ego servo et servabo (sic enim adsuevi) Platonis verecundiam. itaque tectis verbis ea ad te scripsi, quae apertissimis agunt Stoici’ _Fam._ ix 22, 5. See also above, § 318. [86] ‘rem ineptissimam fecero, si nunc verba quaesiero, quemadmodum dicam illum matelam sumpsisse’ Sen. _Ben._ iii 26, 2. [87] _Dial._ vi 20, 3. [88] σωφροσύνην δ’ εἶναι ἐπιστήμην αἱρετῶν καὶ φευκτῶν καὶ οὐδετέρων Stob. ii 7, 5 b 1. [89] τὴν δὲ σωφροσύνην περὶ τὰς ὁρμὰς τοῦ ἀνθρώπου _ib._ 7, 5 b 2. [90] μανείην μᾶλλον ἢ ἡσθείην was the expression of Antisthenes, see Diog. L. vi 3; ‘voluptas est ... res humilis, membrorum turpium aut vilium ministerio veniens’ Sen. _Ben._ vii 2, 2. [91] ‘intellegitur appetitus omnes contrahendos sedandosque esse’ Cic. _Off._ i 29, 103. [92] See above, § 319. It does not seem possible to accept Pearson’s view (on Z. fr. 128) that Zeno intended πόνος to be the προηγμένον, and ἡδονή the ἀποπροηγμένον; but both he and his successors undoubtedly recognised the value of πόνος (toil) as a discipline. The following remarks communicated to the writer by Mr Pearson throw much light on a really difficult question. ‘Even the Cynics are forced to admit that not all “pleasure” is to be condemned (the evidence is in Zeller’s _Socratics_, p. 308), but the only form of it which deserves consideration is that which is the result and after-effect of πόνος. In other words, it may be argued that true pleasure is the cessation of pain (Plat. _Phileb._ 44 B). The glorification of Heracles the toilsome hero corresponds; but pleasure as understood by the vulgar is unhesitatingly to be rejected. Zeno was the inheritor of all this, and, if he ever said that ἡδονή was προηγμένον, his remark can only have applied to the ἀπονία-ἡδονή; and such certainly was the view of Chrysippus (Plut. _Sto. rep._ 30, 2).’ In the passage here referred to from Plutarch ἀπονία takes the place of ἡδονή as a προηγμένον; so also in Stob. ii 7, 7 e and Cic. _Fin._ iii 15,