returning to it at night.

As the motley crowd of passions followed the banners of their four
leaders so specific forms of feeling sanctioned by reason were
severally assigned to the three eupathies.

Things were divided by Zeno into good, bad, and indifferent. To good
belonged virtue and what partook of virtue; to bad, vice and what
partook of vice. All other things were indifferent.

To the third class then belonged such things as life and death,
health and sickness, pleasure and pain, beauty and ugliness, strength
and weakness, honour and dishonour, wealth and poverty, victory and
defeat, nobility and baseness of birth.

Good was defined as that which benefits. To confer benefit was no
less essential to good than to impart warmth was to heat. If one
asked in what 'to benefit' lay one received the reply that it lay in
producing an act or state in accordance with virtue, and similarly it
was laid down that 'to hurt' lay in producing an act or state in
accordance with vice.

The indifference of things other than virtue and vice was apparent
from the definition of good which made it essentially beneficial.
Such things as health and wealth might be beneficial or not according
to circumstances; they were therefore no more good than bad. Again,
nothing could be really good of which the good or ill depended on the
use made of it, but this was the case with things like health and
wealth.