good; but Nature, in preparing and producing many great things excellently ordered and of great usefulness, found that some drawbacks came as a result, and thus these were not in conformity with the original design and purpose; they came about as a sequel to the work, they existed only as consequences.  For the formation of the human body, Chrysippus said, the finest idea as well as the very utility of the work demanded that the head should be composed of a tissue of thin, fine bones; but because of that it was bound to have the disadvantage of not being able to resist blows.  Nature made health, and at the same time it was necessary by a kind of concomitance that the source of diseases should be opened up.  The same thing applies with regard to virtue; the direct action of Nature, which brought it forth, produced by a counter stroke the brood of vices.  I have not translated literally, for which reason I give here the actual Latin of Aulus Gellius, for the benefit of those who understand that language (Aul.  Gellius, lib. 6, cap. 1):  “Idem Chrysippus in eod. lib. (quarto, [Greek:  peri pronoias]) tractat consideratque, dignumque esse id quaeri putat, [Greek:  ei hai ton anthropon nosoi kata physin gignontai].  Id est, naturane ipsa rerum, vel providentia quae compagem hanc mundi et [259] genus hominum fecit, morbos quoque et debilitates et aegritudines corporum, quas patiuntur homines, fecerit.  Existimat autem non fuisse hoc principale naturae consilium, ut faceret homines morbis obnoxios.  Nunquam enim hoc convenisse naturae auctori parentique rerum omnium bonarum.  Sed quum multa, inquit, atque magna gigneret, pareretque aptissima et utilissima, alia quoque simul agnata sunt incommoda iis ipsis, quae faciebat, cohaerentia:  eaque non per naturam, sed per sequelas quasdam necessarias facta dicit, quod ipse appellat [Greek:  kata parakolouthesin].  Sicut, inquit, quum corpora hominum natura fingeret, ratio subtilior et utilitas ipsa operis postulavit ut tenuissimis minutisque ossiculis caput compingeret.  Sed hanc utilitatem rei majoris alia quaedam incommoditas extrinsecus consecuta est, ut fieret caput tenuiter munitum et ictibus offensionibusque parvis fragile.  Proinde morbi quoque et aegritudines partae sunt, dum salus paritur.  Sic Hercle, inquit, dum virtus hominibus per consilium naturae gignitur, vitia ibidem per affinitatem contrariam nata sunt.”  I do not think that a pagan could have said anything more reasonable, considering his ignorance of the first man’s fall, the knowledge of which has only reached us through revelation, and which indeed is the true cause of our miseries.  If we had sundry like extracts from the works of Chrysippus, or rather if we had his works, we should have a more favourable idea than we have of the beauty of his genius.’