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coming together, both god and the elements and all things in them came to be, so that nothing either came to be 1.283 or stood fast unless it was from atoms. And they call atoms the most finely divided thing, and with which there could be no center or point at all, nor any division. And that god, being eternal and incorruptible, has no providence for anything at all. And in general, he says, there is no providence, nor fate, but all things come to be by chance. He says that the dwelling-place of god is outside the cosmos, in the so-called intermundial places; for being at rest he takes pleasure in the highest gladness, and neither wishes to have troubles himself nor to provide them for another.

And he says that the end for good and wise men is pleasure, whether that according to mortal desires or that according to virtue. And that souls are blood, and are dissolved together with the bodies just as they are born together. He says there is no judgment nor courts of justice, but that those who have done lawless things are completely without accountability. Thirteenth, the Sextans and Pyrrhonians, with Sextus on the one hand dogmatizing that nothing is in every way knowable and comprehensible, suspending judgment and objecting; this man also spoke against every art and science. But Pyrrho, being a philosopher, was called a Skeptic, objecting to his opponent, this man also being a philosopher. This man asserted that all things were knowable and comprehensible, and so by arguing with each other they refuted one another's positions. Academics and Pyrrhonians, another sect of philosophers. They were called Academics because they held their discussions 1.284 in the Academy. Pyrrho, being their leader, from whom philosophers were surnamed Pyrrhonians, was the first to introduce the incomprehensibility of all things, so as to argue for either side, but to make no positive assertion; for he said that nothing was true, neither intelligible nor sensible, but that it seems so to men. All these, then, concerning the nature and genesis of the universe, declared this according to their own opinion, as we have set forth. But all of them, having fallen below the divine, busied themselves with the substance of created things, being astonished at the magnitudes of creation and thinking them to be the divine, each one preferring a different part of creation, and they did not recognize the God and Creator of these things. But we, taking up again the order of the subsequent histories, let us proceed with the account. Ptolemy, son of Lagus, reigned over Egypt for forty years (in his time Epicurus the philosopher was known), after Darius son of Arsames, whom we passed over on account of the Roman emperors, who reigned for 6 years; whom Alexander also killed, overthrowing the kingdom of the Persians which had lasted for 240 years. And Alexander himself, having become master of almost all the earth, dies in Babylon. And his magnates divide the kingdom, and Ptolemy son of Lagus reigns over Egypt, and in succession 13 Ptolemies until Cleopatra daughter of Dionysius, and Antigonus ruled all of Asia, and Seleucus Nicanor ruled Assyria and Babylon and Palestine 1.285. And after Seleucus, his son Antiochus reigned and 15 others. Then reigned Antiochus Epiphanes, son of Seleucus Philopator; under whom occurred the second capture of Jerusalem, and the deeds of the Maccabees were done, and the temple was defiled according to the prophecy of Daniel. For in these days evils multiplied in the land, from which came forth a sinful root, Antiochus Epiphanes, son of Seleucus Philopator. Who, being a terrible and grasping man, and having committed many robberies and plunders, gathered desirable silver and gold, and from great frenzy and intemperance, having given himself over to mimes, in the sight of all shamelessly lusted after women. Who, as the kingdom was advancing favorably, wished to make one kingdom of both Antioch and Egypt. And indeed, having seized Egypt with a heavy host and with chariots and elephants and a great fleet, he joins battle against Ptolemy king of Egypt; whom he also turned to flight and conquered the cities in Egypt,

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συνελθουσῶν γενέσθαι καὶ τὸν θεὸν καὶ τὰ στοιχεῖα καὶ πάντα τὰ ἐν αὐτοῖς, ὡς μηδὲν μήτε γενέσθαι 1.283 μήτε ἑστάναι εἰ μὴ ἐκ τῶν ἀτόμων ἦν. ἀτόμους δὲ λέγουσι τὸ λεπτομερέστερον, καὶ μεθ' ὧν οὐκ ἂν γένοιτο κέντρον ἢ σημεῖον οὐδέν, οὐδὲ διαίρεσις οὐδεμία. τὸν δὲ θεὸν ἀΐδιον καὶ ἄφθαρτον ὄντα μηδ' ὅλως τινὸς προνοεῖν. καὶ ὅλως πρόνοια, φησίν, οὐκ ἔστιν, οὐδὲ εἱμαρμένη, ἀλλ' αὐτοματισμῷ πάντα γίνεσθαι. τὸ δὲ οἰκητήριον τοῦ θεοῦ ἔξω τοῦ κόσμου εἶναι λέγει, ἐν τοῖς μετα κοσμίοις οὕτω καλουμένοις τόποις· ἡσυχάζων γὰρ ἥδεται ἐν τῇ ἀκροτάτῃ εὐφροσύνῃ, καὶ οὔτε αὐτὸς βούλεται πράγματα ἔχειν οὔτε ἄλλῳ παρέχειν.

Tέλος δὲ τῶν ἀγαθῶν καὶ σοφῶν ἀνδρῶν τὴν ἡδονὴν εἶναί φησιν, εἴτε τὴν κατὰ τὰς θνητὰς ἐπιθυμίας εἴτε τὴν κατ' ἀρετήν. αἷμα δὲ καὶ τὰς ψυχὰς εἶναι, καὶ συνδιαλύε σθαι τοῖς σώμασιν ὥσπερ καὶ συγγεννῶνται. κρίσιν φησὶ μὴ εἶναι μήτε δικαστήρια, ἀλλ' ἀνευθύνους εἶναι παντελῶς τοὺς τὰ ἄθεσμα δράσαντας. Τρισκαιδέκατος Σέξτοι καὶ Πύρρωνες, ὁ μὲν μὴ εἶναι πάντῃ γνωστὸν καὶ καταληπτὸν ὁ Σέξτος δογματίζων, ἐπέχων καὶ ἐν ιστάμενος· οὗτος καὶ πρὸς πᾶσαν ἀντεῖπε τέχνην καὶ ἐπιστήμην. ὁ δὲ Πύρρων φιλόσοφος ὢν ἐφεκτικὸς ἐκαλεῖτο, ἐνιστάμενος κατὰ τοῦ ἐξεναντίας, φιλοσόφου καὶ τούτου ὄντος. οὗτος πάντα γνω στὰ καὶ καταληπτὰ ἔφασκεν εἶναι, καὶ οὕτω τὰ ἀλλήλων λογο μαχοῦντες ἀνῄρουν. Ἀκαδημαϊκοὶ καὶ Πυρρώνειοι ἄλλη αἵρεσις φιλοσόφων. ἐκλήθησαν δὲ Ἀκαδημαϊκοὶ διὰ τὸ ἐν τῇ Ἀκαδημίᾳ τὰς διατριβὰς 1.284 αὐτοὺς ποιεῖσθαι. ὧν ἄρξας ὁ Πύρρων, ἀφ' οὗ Πυρρώνειοι ἐπεκλήθησαν φιλόσοφοι, τὴν ἀκαταληψίαν ἁπάντων πρῶτος εἰσή γαγεν, ὡς ἐπιχειρεῖν μὲν εἰς ἑκάτερα, μὴ μέντοι ἀποφαίνεσθαι μηδέν· οὐδὲν γὰρ εἶναι ἔλεγεν οὔτε νοητὸν οὔτε αἰσθητὸν ἀληθές, ἀλλὰ δοκεῖν τοῖς ἀνθρώποις οὕτως ἔχειν. Οὗτοι μὲν οὖν πάντες ἐπὶ τῆς τοῦ παντὸς φύσεώς τε καὶ γενέσεως ταύτης, καθὼς ἐξεθέμεθα, ἐξεῖπον τῇ αὐτῶν δόξῃ. κάτω δὲ τοῦ θείου πάντες χωρήσαντες περὶ τῶν γινομένων οὐσίαν ἠσχολήθησαν, τὰ μεγέθη τῆς κτίσεως καταπλαγέντες καὶ αὐτὰ τὸ θεῖον εἶναι νομίσαντες, ἕτερος ἕτερον μέρος τῆς κτίσεως προ κρίναντες, τὸν τούτων θεὸν καὶ δημιουργὸν οὐκ ἐπέγνωσαν. ἡμεῖς δὲ τῶν ἐφεξῆς ἱστοριῶν πάλιν τὴν τάξιν ἀναλαβόντες τοῦ λόγου ἐχώμεθα. Πτολεμαῖος ὁ Λάγου ἐβασίλευσεν Αἰγύπτου ἔτη τεσσαρά κοντα (ἐπὶ τούτου Ἐπίκουρος ὁ φιλόσοφος ἐγνωρίζετο) μετὰ ∆α ρεῖον Ἀρσάμου, ὃν διὰ τοὺς τῶν Ῥωμαίων βασιλεῖς παρελίπομεν, βασιλεύσαντα ἔτη ϛʹ· ὃν καὶ ἀνεῖλεν Ἀλέξανδρος, καταλύσας τὴν βασιλείαν Περσῶν διαρκέσασαν ἔτη σμʹ. αὐτὸς δὲ ὁ Ἀλέξανδρος πάσης γῆς σχεδὸν κυριεύσας ἐν Βαβυλῶνι τελευτᾷ. διαιροῦνται δὲ τὴν βασιλείαν οἱ μεγιστᾶνες αὐτοῦ, καὶ βασιλεύουσι Πτολε μαῖος μὲν ὁ Λάγου Αἰγύπτου καὶ καθεξῆς Πτολεμαῖοι ιγʹ ἕως Κλεοπάτρας θυγατρὸς ∆ιονυσίου, τῆς δὲ Ἀσίας πάσης Ἀντίγονος ἐκράτει, τῆς δὲ Ἀσσυρίας καὶ Βαβυλῶνος καὶ Παλαιστίνης 1.285 Σέλευκος ἐκράτει ὁ Νικάνωρ. μετὰ δὲ Σέλευκον ἐβασίλευσεν Ἀν τίοχος υἱὸς αὐτοῦ καὶ ἄλλοι ιεʹ. εἶτα ἐβασίλευσεν Ἀντίοχος ὁ ἐπι φανής, υἱὸς Σελεύκου τοῦ Φιλοπάτορος· ὑφ' οὗ γέγονεν ἡ δευ τέρα ἅλωσις Ἱερουσαλήμ, καὶ τὰ Μακκαβαίων ἐπράχθη, καὶ τὸ ἱερὸν ἐμολύνθη κατὰ τὴν τοῦ ∆ανιὴλ πρόρρησιν. ἐπὶ γὰρ τῶν ἡμερῶν τούτων ἐπληθύνθη ἐν τῇ γῇ τὰ κακά, ἀφ' ὧν ἐξῆλθε ῥίζα ἁμαρτωλὸς Ἀντίοχος ὁ ἐπιφανής, υἱὸς Σελεύκου τοῦ Φιλοπάτορος. ὃς ὑπάρχων δεινὸς ἀνὴρ καὶ πλεονέκτης, καὶ πολλὰς ἁρπα γὰς καὶ λεηλασίας ποιήσας, συνήγαγεν ἀργύριον καὶ χρυσίον πο θητόν, καὶ ἐκ πολλῆς οἰστρηλασίας καὶ ἀκολασίας εἰς τοὺς μίμους καθεὶς ἑαυτὸν ἐν ὄψει πάντων ἀναιδῶς ταῖς γυναιξὶν ἐπεμαίνετο. ὃς κατὰ πρόσωπον τῆς βασιλείας χωρούσης, ἠβουλήθη μίαν βασι λείαν ποιῆσαι τήν τε Ἀντιόχειαν καὶ τὴν Αἴγυπτον. καὶ δὴ τὴν Αἴγυπτον καταλαβὼν ἐν ὄχλῳ βαρεῖ καὶ ἐν ἅρμασι καὶ ἐλέφασι καὶ στόλῳ μεγάλῳ, συνάπτει πόλεμον πρὸς Πτολεμαῖον βασιλέα Αἰγύπτου· ὃν καὶ τρέψας κατεκράτησε τὰς ἐν Αἰγύπτῳ πόλεις,