We call some men timid because they are fools: in this they are like the bad men who are steeped in all vices without distinction. Strictly speaking, we call those persons timid who are alarmed even at unmeaning noises. A fool possesses all vices, but he is not equally inclined by nature to all; one is prone to avarice, another to luxury, and another to insolence. Those persons, therefore, are mistaken, who ask the Stoics, “What do you say, then? is Achilles timid? Aristides, who received a name for justice, is he unjust? Fabius, who ‘by delays retrieved the day,’ is he rash? Does Decius fear death? Is Mucius a traitor? Camillus a betrayer?” We do not mean that all vices are inherent in all men in the same way in which some especial ones are noticeable in certain men, but we declare that the bad man and the fool possess all vices; we do not even acquit them of fear when they are rash, or of avarice when they are extravagant. Just as a man has all his senses, yet all men have not on that account as keen a sight as Lynceus, so a man that is a fool has not all vices in so active and vigorous a form as some persons have some of them, yet he has them all. All vices exist in all of them, yet all are not prominent in each individual.