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a caring and long-suffering one towards certain unjust men, and the harm accruing to them from this and the utter destruction brought upon them later, and that even if the unjust man seems to some to exist for a short time, yet after a certain time he makes both himself and his house and city utterly desolate. The same man says in the Phaedo: "The uninitiated and unpurified one, having arrived in Hades, having departed there, will dwell with God." And again: "For he who has passed his life justly and piously, when he dies, will dwell in the Isles of the Blessed in all happiness, free from evils, but he who has lived unjustly and impiously will go to the prison of judgment and justice, which they call Tartarus, and to Acheron and Cocytus." The same man also accepts the natures of demons, and that some of them are good and others evil; and the soul is sometimes incorruptible and uncreated, as when he says "Every soul is immortal; for that which is ever-moving is also immortal," and sometimes created and incorruptible through the will of God, at other times composite and created and corruptible and again immortal. And he says there is a judgment after death and a tribunal in Hades, and that good souls receive a good reward, but wicked ones the appropriate punishments. The same man also teaches the transmigration of souls, 1.281 and that souls pass into other bodies according to the worth of each, and that according to certain determined periods they are sent back again into this world, to furnish a test of their own choice. And that some of the souls are with Zeus, and others with the other gods. And he says that there is fate, but that not all things happen according to fate. Plato, then, having brought together the three parts of all philosophy, natural, ethical, and logical, taught thus. He was named Plato because his chest was broad. But others say he was called Plato for being broad in his speech. He lived for 82 years. Tenth, Aristotle. This man, having been a student of Plato, reduced philosophy to a system and became more logical, positing the elements of all things, such as substance and accident, substance being one underlying thing for all, and the accidents being nine, and substance to be such a thing as God and man and animal, in relation to which the accidents are also observed, the quality, such as white, black; the quantity, such as two cubits, three cubits, and double and half and greater; the relation, such as father, son; the where, such as at Athens, at Megara, in a house, in the marketplace; the when, such as yesterday, last year, in the tenth Olympiad; the acting, such as to write, to cut, to burn, and in general to do something; the being acted upon, such as to be cut, to be burned, to be struck; the having, such as to possess, to be armed; the position, such as lies down, reclines, 1.282 sits, receives. The same Aristotle agrees with Plato on most things, except for the doctrine concerning the soul. For he says that it endures for a time, and after this it is destroyed along with the fifth body; for he posits a fifth body along with the other four bodies, such as spirit; for he says that the soul of the whole universe is immortal, and the universe itself is eternal, but that the individual soul, as we said before, is destroyed. Aristotle lived in the time of Artaxerxes Ochus, and died after living 70 years. Those from Zeno were called Stoics from the Painted Porch, and those from Aristotle were called Peripatetics from their practice; for they would conduct their investigations while walking about in the Lyceum. Eleventh, the sect of the Stoics. These also supposed God to be the beginning of all things, and they affirmed that all things happen according to fate. They say the moon is immortal. They say a body comes into being from the cooling of the surrounding air; wherefore they also call it soul. They also confess transmigration, the souls being limited in number. Twelfth, Epicurus. This man set forth an opinion contrary to almost all. He supposed the principles of all things to be atoms and the void, the void being like the place of things that will be, the atoms the matter from which all things are made. And from the atoms

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κηδεμόνα καὶ μακρόθυμον ἐπί τινων ἀδίκων, καὶ τὴν ἐντεῦθεν αὐτοῖς προσγινομένην βλάβην καὶ τὴν ἐσύστερον τούτοις ἐπιφερομένην πανωλεθρίαν, καὶ ὅτι εἰ καὶ δοκεῖ τισὶν εἶναι πρὸς μικρὸν ὁ ἄδικος, ἀλλ' οὖν μετά τινα χρόνον ἑαυ τόν τε καὶ οἶκον καὶ πόλιν ἄρδην ἀνάστατον ποιεῖ. ὁ αὐτὸς ἐν τῷ Φαίδωνι φησίν "ὁ μὲν ἀτέλεστος καὶ ἀκάθαρτος εἰς ᾅδου ἀφι κόμενος, ἐκεῖ μεταχωρήσας, μετὰ θεοῦ οἰκήσει." καὶ αὖθις "τὸν μὲν γὰρ δικαίως τὸν βίον διεληλυθότα καὶ ὁσίως, ἐπειδὰν τελευτήσῃ, εἰς μακάρων νήσους οἰκεῖν ἐν πάσῃ εὐδαιμονίᾳ, κα κῶν ἐκτός, τὸν δὲ ἀδίκως καὶ ἀθέως εἰς τὸ τῆς κρίσεώς τε καὶ δίκης δεσμωτήριον, ὃ δὴ Τάρταρον καλοῦσι, καὶ εἰς τὸν Ἀχέ ροντα καὶ Κωκυτὸν ἰέναι." ὁ αὐτὸς παραδέχεται καὶ φύσεις δαιμόνων, καὶ τοὺς μὲν αὐτῶν ἀγαθοὺς εἶναι τοὺς δὲ φαύλους· καὶ τὴν ψυχὴν ποτὲ μὲν ἄφθαρτον καὶ ἀγέννητον, ὅταν λέγῃ "ψυχὴ πᾶσα ἀθάνατος· τὸ γὰρ ἀεικίνητον καὶ ἀθάνατον," ποτὲ δὲ γεννητὴν καὶ ἄφθαρτον διὰ τὴν τοῦ θεοῦ βούλησιν, ἄλλοτε σύνθετον καὶ γεννητὴν καὶ φθαρτὴν καὶ πάλιν ἀθάνατον. καὶ κρίσιν φησὶν εἶναι μετὰ τὴν τελευτὴν καὶ ἐν ᾅδου δικαστήριον, καὶ τὰς μὲν ἀγαθὰς ἀγαθοῦ μισθοῦ τυγχάνειν, τὰς δὲ πονηρὰς τῶν ἀκολούθων δικῶν. ὁ αὐτὸς καὶ μετενσωμάτωσιν ψυχῶν 1.281 δογματίζει, καὶ μεταβαίνειν τὰς ψυχὰς εἰς ἄλλα σώματα κατ' ἀξίαν ἑκάστης, καὶ κατά τινας περιόδους ὡρισμένας ἀναπέμπε σθαι πάλιν εἰς τοῦτον τὸν κόσμον, πεῖραν παρεξομένας τῆς ἑαυ τῶν προαιρέσεως. καὶ ὅτι μετὰ ∆ιός τινας εἶναι τῶν ψυχῶν, καὶ ἄλλας μετὰ τῶν ἄλλων θεῶν. εἱμαρμένην δέ φησιν εἶναι, οὐ μέντοι πάντα καθ' εἱμαρμένην γίνεσθαι. ὁ μὲν οὖν Πλάτων συναγαγὼν τὰ τρία μέρη τῆς κατὰ πάντα φιλοσοφίας, φυσιολογι κὴν ἠθικὴν καὶ λογικήν, οὕτως ἐδογμάτισε. Πλάτων δὲ ἐπωνο μάσθη διὰ τὸ πλατὺς εἶναι τὸ στέρνον. ἄλλοι δὲ ὡς πλατὺν ἐν λόγοις Πλάτωνα κληθῆναι. οὗτος ἐβίω ἔτη πβʹ. ∆έκατος Ἀριστοτέλης. οὗτος ἀκροατὴς γενόμενος τοῦ Πλάτωνος εἰς τέχνην τὴν φιλοσοφίαν ἤγαγε καὶ λογικώτερος ἐγένετο, τὰ μὲν στοιχεῖα τῶν πάντων ὑποθέμενος, οἷον τὴν οὐσίαν καὶ τὸ συμβεβηκός, τὴν μὲν οὐσίαν μίαν τοῖς πᾶσιν ὑποκειμένην, τὰ δὲ συμβεβηκότα ἐννέα, καὶ τὴν μὲν οὐσίαν τοιαύτην εἶναι οἷον θεὸν καὶ ἄνθρωπον καὶ ζῷον, περὶ ἃ καὶ τὰ συμβεβηκότα θεωρεῖται, τὸ μὲν ποιὸν οἷον λευκὸν μέλαν, τὸ δὲ ποσὸν οἷον δίπηχυ τρίπηχυ καὶ διπλάσιον καὶ ἥμισυ καὶ μεῖζον, τὸ δὲ πρός τι οἷον πατὴρ υἱός, τὸ δὲ ποῦ οἷον Ἀθήνησι Μεγάροις, ἐν οἰκίᾳ, ἐν ἀγορᾷ, τὸ δὲ ποτὲ οἷον χθὲς πέρυσιν, ἐπὶ τῆς δεκάτης Ὀλυμπιάδος, τὸ δὲ ποιεῖν οἷον γράφειν τέμνειν καίειν καὶ ὅλως ἐνεργεῖν τι, τὸ δὲ πάσχειν οἷον τέμνεσθαι καίεσθαι τύπτεσθαι, τὸ δὲ ἔχειν οἷον κεκτῆσθαι ὡπλίσθαι, τὸ δὲ κεῖσθαι οἷον κατάκειται ἀνάκειται 1.282 κάθηται δέχεται. ὁ αὐτὸς Ἀριστοτέλης σχεδὸν τὰ πλεῖστα συμ φωνεῖ τῷ Πλάτωνι, πλὴν τοῦ περὶ ψυχῆς δόγματος. ἐπιδιαμέ νειν γάρ φησι, καὶ μετὰ ταῦτα αὐτὴν συναφανίζεσθαι τῷ πέμπτῳ σώματι· ὑποτίθεται γὰρ οὗτος καὶ πέμπτον σῶμα μετὰ τῶν ἄλλων σωμάτων τῶν τεσσάρων, οἷον πνεῦμα· τὴν γὰρ ψυχὴν ὅλου τοῦ κόσμου φησὶν ἀθάνατον εἶναι, καὶ αὐτὸν τὸν κόσμον ἀΐδιον, τὴν δὲ καθ' ἕκαστον, ὡς προείπομεν, ἀφανίζεσθαι. Ὅτι ἐπὶ Ἀρταξέρξου τοῦ Ὤχου ἦν ὁ Ἀριστοτέλης, ἐτελεύτησεδὲ βιώσας ἔτη οʹ. ἐκλήθησαν δὲ οἱ μὲν ἀπὸ Ζήνωνος ἀπὸ τῆς ποικίλης στοᾶς Στωϊκοί, οἱ δὲ ἀπὸ τοῦ Ἀριστοτέλους ἀπὸ τοῦ ἔργου Περιπατητικοί· περιπατοῦντες γὰρ ἐν τῷ Λυκείῳ ἐποιοῦντο τὰς ζητήσεις. Ἑνδεκάτη αἵρεσις τῶν Στωϊκῶν. καὶ οὗτοι ὑπέθεντο ἀρχὴν μὲν τῶν πάντων θεόν, καὶ τὸ καθ' εἱμαρμένην τὰ πάντα διεβε βαιώσαντο. τὴν σελήνην λέγουσιν ἀθάνατον εἶναι. σῶμα δὲ λέγουσι γενέσθαι ἐκ τῆς περιψύξεως τοῦ ἀέρος τοῦ περιέχοντος· διὸ καὶ ψυχὴν αὐτὴν καλοῦσιν. ὁμολογοῦσι καὶ μετενσωμάτωσιν, ὡρισμένων οὐσῶν τῶν ψυχῶν. ∆ωδέκατος Ἐπίκουρος. οὗτος σχεδὸν ἐναντίαν πᾶσιν δόξαν ἔθετο. ἀρχὰς μὲν τῶν ὅλων ὑπέθετο ἀτόμους καὶ κενόν, κενὸν μὲν οἷον τὸν τόπον τῶν ἐσομένων, ἀτόμους τὴν ὕλην ἐξ ἧς τὰ πάντα. ἐκ δὲ τῶν ἀτόμων