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separating them; for he said that the just alone is expedient. 11.12 But the orators did not want to listen to these arguments; for they said that the just is something other than the expedient, in this way showing the expedient to be inexpedient. For what is separated from the just is surely unjust; and the unjust is harmful; 11.13 and the harmful could not reasonably be called expedient. Therefore, Plato and Socrates said things both harmonious and praiseworthy; but Aristotle, having partaken of Plato's teaching, did not benefit from these doctrines, but said that happiness is completed from a threefold source, from the things of the soul, from the things of the body, and from external things. For he said that the happy man must not only be adorned with virtue, but also have strength and shine with beauty and be surrounded by wealth; and that he who is deprived of any of these is least of all to be called 11.14 happy. But rather this man, as it seems, followed Simonides the poet; for that man said: "To be healthy is best for a man; second, to be beautiful in form; third, to be rich without deceit." And Theognis also advises to flee poverty and says: "One must, fleeing poverty, even into the vast-gulfed sea hurl oneself, and from steep rocks, Cyrnus." 11.15 But the Stoics voted for things diametrically opposed to these. For they defined the end as living in accordance with nature, and they said that the soul is neither benefited nor harmed by the body; for neither does health force it to virtue if it is unwilling, nor does sickness drag it down to vice against its judgment; for they said these things are indifferent. But that of theirs is entirely audacious: 11.16 for they said that the virtue of man and of God is the same. But Epicurus, having walked the opposite path to these, defined happiness as neither to hunger nor to thirst, and said that he who enjoys these things could even fight with father Zeus; thus did the love of pleasure school him in impiety. For let no one see only the name ridiculed by him, I mean Zeus; for it was with the God of the universe in mind that he dared 11.17 this blasphemy. And the thrice-wretched man suffered this, trusting in chance and in atoms, and holding that all things are without a leader and uncared for, and not awaiting an examination of one's life, but believing that the constitution of men lasts only until the grave. 11.18 But Plato shows both the law-courts and the places of punishment there and says in the tenth book of the Republic: "Thereupon some wild men, fiery to look upon, who stood by and understood the cry, seized some and led them away, but Aridaeus and others they bound hand and foot and head, and throwing them down and flaying them, they dragged them along the road 11.19 outside, carding them on thorns." And in the Phaedo he says similar things: "A third," he says, "river of these issues forth in the middle, and near its source it falls into a large place burning with much fire and makes a lake larger than our sea, boiling with water and mud. And from there it goes in a circle, turbid and muddy; and winding about, it arrives at another place and at the edge of the Acherusian lake and does not mix with the water; and having wound about many times under the earth, it falls 11. into a place lower than Tartarus. This is the one they call Pyriphlegethon; and its streams belch forth fragments of it, wherever they happen to be on earth. And opposite this again the fourth falls into a place terrible and wild. It is said to have a color all over like lapis lazuli; which they name the Stygian; and the river, as it falls in, makes the lake Styx. And having fallen in there and taken on certain powers in the water, it sinks beneath the earth and, winding about, goes opposite to the Pyriphlegethon and meets it in the Acherusian lake from the opposite side. And the water of this too mixes with nothing, but this too, having gone around in a circle, falls into Tartarus opposite the Pyriphlegethon." 11.21 And that I may not, by saying everything, make the discourse longer, it is easy, O men, to encounter this dialogue and to know clearly, how he also shows the law-court and for those who have committed small sins the commensurate penalties and for those who [have committed] great and many

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χωρίζοντας· μόνον γὰρ εἶναι ξυμφέρον τὸ 11.12 δίκαιον ἔλεγεν. Οἱ δέ γε ῥήτορες τούτων ἐπαΐειν τῶν λόγων οὐκ ἤθελον· ἄλλο γάρ τι παρὰ τὸ ξυμφέρον εἶναι τὸ δίκαιον ἔλεγον, ἀξύμφορον ταύτῃ πῃ τὸ ξυμφέρον δεικνύντες· ἄδικον γὰρ δήπου θεν τὸ τοῦ δικαίου κεχωρισμένον· τὸ δέ γε ἄδικον βλαβερόν· τὸ 11.13 δὲ βλαβερὸν οὐκ ἂν εἰκότως κληθείη ξυμφέρον. Ὁ μὲν οὖν Πλάτων καὶ Σωκράτης καὶ ξύμφωνα ἐφάτην καὶ ἀξιέπαινα· Ἀριστοτέλης δέ, τῆς Πλάτωνος διδασκαλίας μεταλαχών, τούτων οὐκ ἀπώνατο τῶν δογμάτων, ἀλλὰ ξυμπληροῦσθαι τὴν εὐδαιμο νίαν ἐκ τριγενείας ἔφη, ἐκ τῶν κατὰ ψυχήν, ἐκ τῶν κατὰ σῶμα, ἐκ τῶν ἐκτός· χρῆναι γὰρ τὸν εὐδαίμονα ἔλεγε μὴ μόνον ἀρετῇ κοσμεῖσθαι, ἀλλὰ καὶ ῥώμην ἔχειν καὶ ὥρᾳ λάμπειν καὶ πλούτῳ περιρρεῖσθαι· τὸν δέ τινος τούτων ἐστερημένον ἥκιστα καλεῖσθαι 11.14 εὐδαίμονα. Μᾶλλον δὲ οὗτος, ὡς ἔοικεν, ἠκολούθησε Σιμωνίδῃ τῷ ποιητῇ· ἐκεῖνος γὰρ ἔφη· "Ὑγιαίνειν μὲν ἄριστον ἀνδρί· δεύτερον δὲ φυὰν καλὸν γενέσθαι· τρίτον δὲ πλουτεῖν ἀδόλως." Καὶ Θέογνις δὲ τὴν πενίαν φεύγειν παρεγγυᾷ καί φησιν· χρὴ πενίην φεύγοντα καὶ ἐς μεγακήτεα πόντον ῥιπτεῖν καὶ πετρῶν, Κύρνε, κατ' ἠλιβάτων. 11.15 Οἱ δὲ στωϊκοὶ ἐναντία τούτοις ἄντικρυς ἐψηφίσαντο. Τὸ γὰρ ἀκολούθως τῇ φύσει ζῆν ὡρίσαντο τέλος καὶ τὴν ψυχὴν ἔφασαν μηδὲν ὑπὸ τοῦ σώματος ἢ ὠφελεῖσθαι ἢ βλάπτεσθαι· οὔτε γὰρ εἰς ἀρετὴν αὐτὴν ἡ ὑγίεια μὴ βουλομένην βιάζεται, οὔτε εἰς κακίαν παρὰ γνώμην ἡ νόσος καθέλκει· ἀδιάφορα γὰρ ταῦτα ἔλε γον εἶναι. Ἐκεῖνο δέ γε αὐτῶν κομιδῇ τολμηρόν· ἀνθρώπου γάρ 11.16 τοι καὶ θεοῦ τὴν αὐτὴν ἔλεγον ἀρετήν. Ἐπίκουρος δέ, τὴν ἐναν τίαν τούτοις ὁδεύσας, τὸ μήτε πεινῆν μήτε διψῆν εὐδαιμονίαν ὡρίσατο, καὶ τούτων τὸν ἀπολαύοντα ἔλεγε κἂν ∆ιῒ πατρὶ μάχεσθαι· οὕτως αὐτὸν τὸ φιλήδονον ἐπαιδοτρίβησεν εἰς ἀσέβειαν. Μὴ γὰρ δή τις μόνον ἴδῃ τὸ παρ' αὐτοῦ κωμῳδούμενον ὄνομα, τὸν ∆ία λέγω· τὸν γὰρ δὴ τῶν ὅλων Θεὸν οὕτω νοῶν ἐκεῖνος 11.17 τὴν βλασφημίαν ἐτόλμησεν. Τοῦτο δὲ πέπονθεν ὁ τρισάθλιος, 11.17 τῷ αὐτομάτῳ καὶ τοῖς ἀτόμοις πιστεύων καὶ ἀνηγεμόνευτα εἶναι καὶ ἀτημέλητα τὰ πάντα ἡγούμενος καὶ τῶν βεβιωμένων οὐ προσμένων ἐξέτασιν, ἀλλὰ μέχρι τῶν τάφων εἶναι νομίζων τῶν ἀνθρώπων τὴν ξύστασιν. 11.18 Ὁ δὲ Πλάτων καὶ τὰ δικαστήρια τὰ ἐκεῖ καὶ τὰ κολαστήρια δείκνυσι καί φησιν ἐν τῷ δεκάτῳ τῆς Πολιτείας· "Ἐνταῦθα δὴ ἄνδρες ἄγριοι, διάπυροι ἰδεῖν, παρεστῶτες καὶ καταμανθάνοντες τὸ φθέγμα, τοὺς μὲν ἰδίᾳ παραλαμβάνοντες ἦγον, τὸν δὲ Ἀρι δαῖον καὶ ἄλλους, ξυμποδίσαντες χεῖράς τε καὶ πόδας καὶ κεφαλήν, καταβαλόντες καὶ ἐκδείραντες εἷλκον παρὰ τὴν ὁδὸν 11.19 ἐκτός, ἐπ' ἀσπαλάθων κνάπτοντες." Κἀν τῷ Φαίδωνι δὲ τὰ παραπλήσια λέγει· "Τρίτος" γάρ φησι "ποταμὸς τούτων κατὰ μέσον ἐκβάλλει, καὶ ἐγγὺς τῆς ἐκβολῆς ἐκπίπτει εἰς τόπον μέγαν πυρὶ πολλῷ καιόμενον καὶ λίμνην ποιεῖ μείζω τῆς παρ' ἡμῖν θαλάττης, ζέουσαν ὕδατος καὶ πηλοῦ. Ἐντεῦθεν δὲ χωρεῖ κύκλῳ θολερὸς καὶ πηλώδης· περιελιττόμενος δέ, ἄλλοσέ τε ἀφικνεῖται καὶ παρ' ἔσχατα τῆς Ἀχερουσίας λίμνης καὶ οὐ ξυμ μίγνυται τῷ ὕδατι· περιελιχθεὶς δὲ πολλάκις ὑπὸ γῆν, ἐμβάλλει 11. κατωτέρω τοῦ Ταρτάρου. Οὗτος δέ ἐστιν, ὃν ἐπονομάζουσι Πυριφλεγέθοντα· οὗ καὶ οἱ ῥύακες ἀποσπάσματα ἀναφυσῶσιν, ὅπου ἂν τύχωσι τῆς γῆς. Τούτου δ' αὖ κατάντικρυ ὁ τέταρτος ἐκπίπτει εἰς τόπον δεινόν τε καὶ ἄγριον. Λέγεται δὲ χρῶμα ἔχειν ὅλον οἷον ὁ κυανός· ὃν δὴ ἐπονομάζουσι Στύγιον· καὶ τὴν λίμνην ποιεῖ ὁ ποταμὸς ἐμβάλλων Στύγα. Ὁ δὲ ἐμπεσὼν ἐνταῦθα καί τινας δυνάμεις λαβὼν ἐν τῷ ὕδατι, δὺς κατὰ τῆς γῆς καὶ περιελιττόμενος, χωρεῖ ἐναντίος τῷ Πυριφλεγέθοντι καὶ ἀπαντᾷ ἐν τῇ Ἀχερουσίᾳ λίμνῃ ἐξ ἐναντίας. Καὶ οὐδὲ τὸ ταύτης ὕδωρ οὐδενὶ μίγνυται, ἀλλὰ καὶ οὗτος κύκλῳ περιελθὼν ἐμβάλλει εἰς τὸν Τάρταρον ἐναντίος τῷ Πυριφλε γέθοντι." 11.21 Καὶ ἵνα μὴ πάντα λέγων μακροτέραν ἐργάσωμαι τὴν διάλεξιν, ῥᾴδιον, ὦ ἄνδρες, ἐντυχεῖν τῷδε τῷ διαλόγῳ καὶ γνῶναι σαφῶς, ὅπως καὶ τὸ δικαστήριον ἐπιδείκνυσι καὶ τῶν τὰ σμικρὰ ἡμαρτη κότων τὰ ξύμμετρα ἐπιτίμια καὶ τῶν τὰ μεγάλα καὶ πλεῖστα