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And Empedocles and Xenocrates declared the soul to be incorruptible; but Heraclitus said that the souls departing from the body withdraw into the soul of the universe, as being indeed of the same kind and of the same substance. The Stoics, on the other hand, said that souls separated from bodies do indeed endure and live by themselves, but the weaker for a short time, 5.24 and the stronger until the conflagration of the universe. But Democritus and Epicurus and Aristotle have openly said that it is corruptible; but Plato and Pythagoras, that the rational part of it is incorruptible, but the irrational part is corruptible. And Plato indeed even called plants, as partaking only of the third kind of the soul, the appetitive; but Aristotle did not venture to call them animals—for he thought that which partakes of the sensitive soul should be called an animal—but he supposed plants to partake of the vegetative and 5.25 nutritive soul. But the Stoics did not accept this account; for they did not venture to call the vegetative power a soul. But Zeno of Citium, the leader of this school, taught his own students to hold such opinions about the soul: for he said that human seed, being moist and partaking of spirit, is both a part and a fragment of the soul and a mixture and blend of the ancestors' seed, gathered together from all the parts of the soul. For which reason 5.26 he also called it corruptible. But Numenius the Pythagorean, addressing them, said: "They say the soul is both created and corruptible, but not that it is destroyed immediately upon being released from the body, but that it endures for certain periods of time by itself, that of the good until the dissolution of all things 5.27 into fire, but that of the foolish for certain periods of time." And Longinus openly accuses them, writing thus: "For one might justly be indignant with Zeno and Cleanthes, for having discoursed so very insolently about the soul. For both said that the soul is an exhalation of the 5.28 solid body." But the opinions of Pythagoras and Plato were directly opposite to these; for they said that the mind is a divine portion. The son of Nicomachus also agrees with this account, although he declared the soul to be mortal; for he supposed the mind to be something other than it. And the followers of Plato and Pythagoras say that it enters from without. Again, some of them said that the mind is autonomous and able to lead the passions wherever it wishes; but others declared it a slave of necessity and fate and to be led by the threads of the Fates, and that its actions and 5.29 energies depend on the revolution of the heaven and the conjunction of the stars. But Plato taught the opposite opinion about the soul to these; for he said it is free and mistress of the troubling passions and that it moves willingly either here or there and voluntarily either conquers or is conquered. And this he has clearly shown in the Laws; he speaks thus: "And in this, O stranger, for a man to conquer himself is the first and best of all victories; but to be conquered by himself is the most shameful and worst of all; for these things signify that there is a war in each of us against ourselves 5.30." And again after a little: "This we know, that these passions are in us like certain cords or strings, and they pull us and, being opposite, pull against each other toward opposite actions, wherein virtue and vice lie distinguished. For reason says that each person ought always to follow one of these pullings and in no way to let go of it, pulling against the other 5.31 strings; and this is the leading of reason." And through these things he has shown openly that we have neither been allotted an evil nature, and that we men do not sin by necessity and force, nor are we led by the threads of Clotho, nor yet are we pushed toward what must be done by the conjunction of the stars; but the soul struggles against itself, and it has the power to conquer, if it should wish to incline toward virtue; and appetite pulls toward itself, but spirit pulls against it, and has the

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καὶ Ἐμπεδοκλῆς καὶ Ξενοκράτης ἄφθαρτον εἶναι τὴν ψυχὴν ἀπεφήναντο· ὁ δὲ Ἡράκλειτος τὰς ἀπαλλαττομένας τοῦ σώματος εἰς τὴν τοῦ παντὸς ἀναχωρεῖν ψυχὴν ἔφησεν, οἷα δὴ ὁμογενῆ τε οὖσαν καὶ ὁμοούσιον. Οἱ δὲ Στωϊκοὶ τὰς χωριζομένας τῶν σωμάτων ψυχὰς διαρκεῖν μὲν καὶ καθ' ἑαυτὰς ζῆν ἔφασαν, ἀλλὰ τὴν μὲν ἀσθενεστέραν ἐπ' ὀλίγον, 5.24 τὴν δὲ ἰσχυροτέραν μέχρι τῆς τοῦ παντὸς ἐκπυρώσεως. ∆ημό κριτος δὲ καὶ Ἐπίκουρος καὶ Ἀριστοτέλης φθαρτὴν εἶναι ταύτην ἀνέδην εἰρήκασι· Πλάτων δὲ καὶ Πυθαγόρας τὸ μὲν λογικὸν αὐτῆς ἄφθαρτον εἶναι, φθαρτὸν δὲ τὸ ἄλογον. Καὶ ὁ μὲν Πλά των καὶ τὰ φυτὰ κέκληκε, τοῦ τρίτου γε τῆς ψυχῆς εἴδους, τοῦ ἐπιθυμητικοῦ, μόνου μετέχοντα· ὁ δέ γε Ἀριστοτέλης ζῷα μὲν αὐτὰ εἰπεῖν οὐκ ἠνέσχετο-τὸ γὰρ δὴ τῆς αἰσθητικῆς μετέχον ψυχῆς τοῦτο καλεῖσθαι ζῷον ἠξίωσε-τῆς φυτικῆς μέντοι καὶ 5.25 θρεπτικῆς ψυχῆς μετέχειν ὑπέλαβε τὰ φυτά. Ἀλλὰ τοῦτόν γε τὸν λόγον οἱ τῆς Ποικίλης οὐ προσεδέξαντο· τὴν γάρ τοι φυτικὴν δύναμιν καλεῖν ψυχὴν οὐκ ἠνέσχοντο. Ζήνων δὲ ὁ Κιτιεύς, ὁ τῆσδε τῆς αἱρέσεως ἡγησάμενος, τοιάδε περὶ ψυχῆς δοξάζειν τοὺς οἰκείους ἐδίδαξε φοιτητάς· τὸν γάρ τοι ἀνθρώπινον θορόν, ὑγρὸν ὄντα καὶ μετέχοντα πνεύματος, τῆς ψυχῆς ἔφησεν εἶναι μέρος τε καὶ ἀπόσπασμα καὶ τοῦ τῶν προγόνων σπέρματος κέρασμά τε καὶ μῖγμα, ἐξ ἁπάντων τῶν τῆς ψυχῆς μορίων ξυναθροισθέν. Οὗ δὴ 5.26 χάριν αὐτὴν καὶ φθαρτὴν προσηγόρευσεν. Νουμήνιος δὲ ὁ Πυθα γόρειος πρὸς τούτους ἀποτεινόμενος ἔφη· "Τὴν δὲ ψυχὴν γενη τήν τε καὶ φθαρτὴν λέγουσιν, οὐκ εὐθὺς δὲ τοῦ σώματος ἀπαλ λαγεῖσαν φθείρεσθαι, ἀλλ' ἐπιμένειν τινὰς χρόνους καθ' ἑαυτήν, τὴν μὲν τῶν σπουδαίων μέχρι τῆς εἰς πῦρ ἀναλύσεως τῶν 5.27 πάντων, τὴν δὲ τῶν ἀφρόνων πρὸς ποιούς τινας χρόνους." Καὶ ὁ Λογγῖνος δὲ αὐτῶν ἄντικρυς κατηγορεῖ, ὧδε γράψας· "Ζή νωνι μὲν γὰρ καὶ Κλεάνθει νεμεσήσειεν ἄν τις δικαίως, οὕτω σφόδρα ὑβριστικῶς περὶ τῆς ψυχῆς διαλεχθεῖσιν. Ἄμφω γὰρ τοῦ 5.28 στερεοῦ σώματος εἶναι τὴν ψυχὴν ἀναθυμίασιν ἔφασαν." Ἄντι κρυς δὲ τούτων ἐναντία τὰ Πυθαγόρᾳ καὶ Πλάτωνι δόξαντα· θείαν γὰρ δὴ μοῖραν τὸν νοῦν ἔφασαν εἶναι. Ξυμφωνεῖ δὲ καὶ ὁ Νικομάχου τῷδε τῷ λόγῳ, καίτοι θνητὴν εἶναι ἀποφηνάμενος τὴν ψυχήν· ἄλλο τι γὰρ εἶναι τὸν νοῦν παρὰ ταύτην ὑπέλαβεν. Καὶ οἱ περὶ Πλάτωνα δὲ καὶ Πυθαγόραν θύραθεν τοῦτον εἰσκρί νεσθαι λέγουσιν. Πάλιν δ' αὖ οἱ μὲν αὐτῶν αὐτοκράτορα τὸν νοῦν ἔφασαν εἶναι καὶ ἄγειν δύνασθαι, ᾗ ἂν ἐθέλῃ, τὰ πάθη· οἱ δὲ ἀνάγκης αὐτὸν καὶ εἱμαρμένης ἀπεφήναντο δοῦλον καὶ πρὸς τὰ τῶν Μοιρῶν ἄγεσθαι νήματα, καὶ τῆς τοῦ οὐρανοῦ περιδινή σεως καὶ τῆς τῶν ἄστρων ξυνόδου τὰς τούτου πράξεις καὶ 5.29 ἐνεργείας ἠρτῆσθαι. Ὁ δέ γε Πλάτων τὴν ἐναντίαν τούτοις περὶ ψυχῆς ἐξεπαίδευσε δόξαν· ἐλευθέραν γὰρ αὐτὴν εἶναι ἔφησε καὶ δέσποιναν τῶν ἐνοχλούντων παθῶν καὶ ἑκοῦσαν ἢ τῇδε ἢ ἐκεῖσε χωρεῖν καὶ ἐθελουσίως γε ἢ νικᾶν ἢ ἡττᾶσθαι. Καὶ τοῦτο σαφῶς ἐν τοῖς Νόμοις δεδήλωκε· λέγει δὲ οὕτως· "Κἀνταῦθα, ὦ ξένε, τὸ νικᾶν αὐτὸν ἑαυτὸν πασῶν νικῶν πρώτη καὶ ἀρίστη· τὸ δὲ ἡττᾶσθαι αὐτὸν ὑφ' ἑαυτοῦ αἴσχιστόν τε καὶ κάκιστον· ταῦτα γὰρ ὡς πολέμου ἐν ἑκάστοις ἡμῶν ὄντος πρὸς ἡμᾶς αὐτοὺς ση 5.30 μαίνει." Καὶ αὖ πάλιν μετ' ὀλίγα· "Τόδε δ' ἴσμεν, ὅτι ταῦτα τὰ πάθη ἐν ἡμῖν οἷον νεῦρα ἢ σμήρινθοί τινες ἐνοῦσαι σπῶσί τε ἡμᾶς καὶ ἀλλήλαις ἀνθέλκουσιν ἐναντίαι γε οὖσαι ἐπ' ἐναντίας πράξεις, οὗ δὴ διωρισμένη ἀρετὴ καὶ κακία κεῖται. Μίαν γάρ φησιν ὁ λόγος δεῖν τῶν ἕλξεων ξυνεπόμενον ἀεὶ καὶ μηδαμῇ ἀπολειπόμενον ἐκείνης, ἀνθέλκειν τοῖς ἄλλοις μετρίοις ἕκα 5.31 στον· ταύτην δὲ εἶναι τὴν τοῦ λογισμοῦ ἀγωγήν." Ἄντικρυς δὲ διὰ τούτων δεδήλωκεν, ὡς οὔτε φύσιν ἐλάχομεν πονηράν, καὶ κατ' ἀνάγκην καὶ βίαν πλημμελοῦμεν οἱ ἄνθρωποι, οὔτε ὑπὸ τῶν τῆς Κλωθοῦς νημάτων ἀγόμεθα οὔτε μὴν ὑπὸ τῆς τῶν ἄστρων ξυνό δου πρὸς τὸ πρακτέον ὠθούμεθα· ἀλλ' ἀγωνίζεται μὲν πρὸς ἑαυτὴν ἡ ψυχή, τοῦ δὲ νικᾶν ἔχει τὴν ἐξουσίαν, ἢν ἐθελήσῃ νεῦ σαι πρὸς ἀρετήν· καὶ ἕλκει μὲν ἡ ἐπιθυμία πρὸς ἑαυτήν, ἀνθέλκει δὲ ὁ θυμός, ἔχει δὲ τοῦ