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subversive of the oracles previously set forth, but 6.7.44 also of the other things generally supposed concerning the dogma. For since not only the unlearned and common people, but now also many who prided themselves on their education and philosophy have been dragged down to the same dogma, I think it necessary to set forth the contradictions and refutations of the philosophers themselves against themselves for a precise examination of the problem. First, then, I will read to you from the works of Diogenianus the things concerning fate, which were spoken in opposition to Chrysippus in this way: 6.8.1 8. STILL ON THE SAME SUBJECT; FROM THE WORKS OF DIOGENIANUS THE PERIPATETIC

“It is worthwhile, in addition to all this, to set forth also the opinions of Chrysippus the Stoic concerning this argument. For he, in the first book of *On Fate*, wishing to show that all things are comprehended by necessity and fate, uses certain other testimonies and also these things spoken thus by Homer the poet: but hateful death gaped round me, which was my lot at birth; 6.8.2 and: hereafter he will suffer whatever things fate spun for him with her thread when he was born, when his mother bore him; and: But I say that no man has escaped his fate, not seeing that the things said elsewhere again by the poet are directly opposed to these, which he himself also uses in the second book, wishing to establish that many things also happen by our own agency, such as 'for they perished by their own recklessness' and 'Alas, how mortals blame the gods! For they say that evils are from us, but they themselves by their own recklessness have sorrows beyond their fate.' 6.8.3 For these things and such as these are opposed to the idea that all things happen according to fate. Moreover, he was not able to perceive that Homer in no way bears witness to his dogma, not even in those verses. For he will be found suggesting through them not that all things happen according to fate, but rather that some things happen according to it. 6.8.4 For by 'but hateful death gaped round me, which was my lot at birth,' it would not be said that all things happen according to death's decree, but death itself; 6.8.5 for in truth, it is fated for every mortal creature to die. And indeed the verse 'hereafter he will suffer whatever things fate spun for him with her thread when he was born, when his mother bore him' means the same thing. For it does not say that all things will happen to him hereafter according to fate, but that some things will happen to him by necessity. For what else does the distinction of 'whatever things' signify but this? And many things, 6.8.6 if not all, are imposed on us by necessity. And 'But I say that no man has escaped his fate' is excellently said. For who could escape the things that happen by necessity to every living creature? So that Chrysippus would not only not have Homer on his side in believing that all things happen according to fate, but would even have him in opposition, if indeed the poet has said clearly and often that many things happen by our own agency, while he would nowhere be found explicitly saying that 6.8.7 all things happen by necessity. And for the poet, since he does not promise us the truth of the nature of things, but imitates the passions and characters and various opinions of men, it would be fitting to say contrary things often; but for a philosopher, it is fitting neither to say contrary things nor for this very reason to use a poet as a witness.” 6.8.8 And after other things he says: “Chrysippus thinks he brings another strong proof of fate in all things from the use of such names. For he says that *peprōmenē* (destiny) is a certain bounded and accomplished administration, and that *heimarmenē* (fate) is a certain stringing together, whether from God's will or from whatever cause. 6.8.9 But also that the *Moirai* (Fates) were named from being divided out and apportioned to each of us. And likewise that *chreōn* (what must be) was so called for that which is incumbent and due according to fate. And the number of the Fates, three, suggests the three times 6.8.10 in which and through which all things revolve

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προπαρατεθέντων χρησμῶν ἀνατρεπτικά, ἀλλὰ 6.7.44 καὶ τῶν ἄλλως καθόλου περὶ τοῦ δόγματος ὑπονοουμένων. ἐπειδὴ γὰρ μὴ μόνον ἀμαθεῖς καὶ ἰδιῶται, ἤδη δὲ καὶ ἐπὶ παιδείᾳ καὶ φιλοσοφίᾳ μέγα φρονήσαντες πλείους κατεσύρησαν ὁμόσε τῷ δόγματι, ἡγοῦμαι δεῖν ἀναγκαίως τὰς αὐτῶν τῶν φιλοσόφων πρὸς σφᾶς αὐτοὺς ἀντιλογίας τε καὶ ἀντιρρήσεις ἐκθέσθαι εἰς ἀκριβῆ τοῦ προβλήματος διάσκεψιν. πρῶτα δὴ οὖν σοι παραναγνώσομαι ἀπὸ τῶν ∆ιογενειανοῦ τὰ περὶ εἱμαρμένης, ὧδέ πως τῷ Χρυσίππῳ ἀντειρημένα· 6.8.1 ηʹ. ΕΤΙ ΠΕΡΙ ΤΟΥ ΑΥΤΟΥ· ΑΠΟ ΤΩΝ ∆ΙΟΓΕΝΕΙΑΝΟΥ ΤΟΥ ΠΕΡΙΠΑΤΗΤΙΚΟΥ

«Ἄξιον δὲ ἐπὶ τούτοις ἅπασι παραθέσθαι καὶ τὰ δοκοῦντα Χρυσίππῳ τῷ Στωικῷ περὶ τοῦ λόγου τοῦδε. οὗτος γὰρ ἐν τῷ πρώτῳ Περὶ εἱμαρμένης βιβλίῳ βουλόμενος δεικνύναι τὸ δὴ πάνθ' ὑπὸ τῆς ἀνάγκης καὶ τῆς εἱμαρμένης κατειλῆφθαι, μαρτυρίοις ἄλλοις τέ τισι χρῆται καὶ τοῖς οὑτωσὶ παρ' Ὁμήρῳ τῷ ποιητῇ λεγομένοις· ἀλλ' ἐμὲ μὲν κὴρ ἀμφέχανε στυγερή, ἥπερ λάχε γεινόμενόν περ· 6.8.2 καί· ὕστερον αὖτε τὰ πείσεται ἅσσα οἱ αἶσα γεινομένῳ ἐπένησε λίνῳ, ὅτε μιν τέκε μήτηρ· καί· Μοῖραν δ' οὔ τινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν, οὐ θεωρῶν ὅτι τὰ ἀλλαχοῦ πάλιν παρὰ τῷ ποιητῇ λεγόμενα τούτοις ἄντικρυς ἠναντίωται, οἷς καὶ αὐτὸς ἐν τῷ δευτέρῳ βιβλίῳ χρῆται βουλόμενος συνιστᾶν τὸ καὶ παρ' ἡμᾶς πολλὰ γίνεσθαι, οἷον τὸ αὐτοὶ γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο καὶ τὸ ὦ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται. ἐξ ἡμέων γάρ φασι κάκ' ἔμμεναι, οἱ δὲ καὶ αὐτοὶ σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε' ἔχουσι. 6.8.3 ταῦτα γὰρ καὶ τὰ τοιαῦτα τῷ πάντα γίνεσθαι καθ' εἱμαρμένην ἠναντίωται. οὐ μὴν οὐδ' ἐκεῖνο συνιδεῖν ἠδυνήθη, τὸ μηδαμῶς τὸν Ὅμηρον μηδ' ἐν ἐκείνοις τοῖς ἔπεσι συμμαρτυρεῖν αὐτοῦ τῷ δόγματι. οὐ γὰρ τὸ πάντα γίνεσθαι καθ' εἱμαρμένην, ἀλλὰ μᾶλλον τό τινα κατ' ἐκείνην συμβαίνειν δι' αὐτῶν ὑπο6.8.4 βάλλων εὑρεθήσεται. τῷ γὰρ ἀλλ' ἐμὲ μὲν κὴρ ἀμφέχανε στυγερή, ἥτις λάχε γεινόμενόν περ, οὐχ ὅτι πάντα κατὰ τὴν κῆρα συμβαίνει λέγοιτο ἄν, ἀλλ' αὐτὸ τὸ τεθνήξεσθαι· 6.8.5 καὶ γὰρ ὡς ἀληθῶς παντὶ γεννητῷ ζῴῳ θανεῖν καθείμαρται. ἀλλὰ μὴν καὶ τὸ ὕστερον αὖτε τὰ πείσεται ἅσσα οἱ αἶσα γεινομένῳ ἐπένησε λίνῳ, ὅτε μιν τέκε μήτηρ τὸ αὐτὸ βούλεται. οὐ γὰρ ὅτι πάντα αὐτῷ καθ' εἱμαρμένην τὰ μετὰ ταῦτα συμβήσεται λέγει, ἀλλ' ὅτι κατ' ἀνάγκην αὐτῷ τινὰ συμβήσεται. ἡ γὰρ τοῦ ἅσσα διαστολὴ τί ποτε ἕτερον ἢ τοῦτο σημαίνει; πολλὰ δὲ κατ' ἀνάγκην ἡμῖν, 6.8.6 εἰ καὶ μὴ πάντα, ἐπίκειται. καὶ τὸ Μοῖραν δ' οὔ τινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν ἄριστα εἴρηται. τίς γὰρ ἂν δύναιτο τὰ κατ' ἀνάγκην παντὶ ζῴῳ συγκυροῦντα διαφυγεῖν; ὥστ' οὐχ ὅπως σύμψηφον ἂν ἔχοι τὸν Ὅμηρον Χρύσιππος ἐν τῷ πάντα καθ' εἱμαρμένην γίνεσθαι νομίζειν, ἀλλὰ καὶ ἐναντιούμενον, εἴ γε ἐκεῖνος μὲν ὅτι πολλὰ γίνεται παρ' ἡμᾶς σαφῶς καὶ πολλάκις εἴρηκε, τὸ δ' ὅτι 6.8.7 κατὰ ἀνάγκην πάντα συμβαίνει, οὐδαμοῦ ῥητῶς λέγων ἂν εὑρεθείη. καὶ τῷ ποιητῇ μέν, ἅτε οὐ τὴν ἀλήθειαν ἡμῖν τῆς τῶν ὄντων φύσεως ὑπισχνουμένῳ, ἀλλὰ μιμουμένῳ πάθη τε καὶ ἤθη καὶ δόξας παντοίας ἀνθρώπων, ἁρμόττον ἂν εἴη καὶ τὰ ἐναντία λέγειν πολλάκις· φιλοσόφῳ δὲ οὔτε τὰ ἐναντία λέγειν οὔτε ποιητῇ δι' αὐτὸ τοῦτο χρῆσθαι μάρτυρι.» 6.8.8 Καὶ μεθ' ἕτερά φησι· «Τεκμήριον δὲ καὶ ἄλλο ἰσχυρὸν φέρειν Χρύσιππος οἴεται τοῦ ἐν ἅπασιν εἱμαρμένην τὴν θέσιν τῶν τοιούτων ὀνομάτων. τήν τε γὰρ πεπρωμένην πεπερασμένην τινά φησιν εἶναι καὶ συντετελεσμένην διοίκησιν, τήν τε εἱμαρμένην εἰρομένην τινὰ εἴτε ἐκ θεοῦ βουλήσεως εἴτε ἐξ ἧς δή ποτε αἰτίας. 6.8.9 ἀλλὰ καὶ τὰς Μοίρας ὠνομάσθαι ἀπὸ τοῦ μεμερίσθαι καὶ κατανενεμῆσθαί τινα ἡμῶν ἑκάστῳ. οὕτως δὲ καὶ τὸ χρεὼν εἰρῆσθαι τὸ ἐπιβάλλον καὶ καθῆκον κατὰ τὴν εἱμαρμένην. τόν τε ἀριθμὸν τῶν Μοιρῶν τοὺς τρεῖς ὑποβάλλει χρόνους 6.8.10 ἐν οἷς κυκλεῖται τὰ πάντα καὶ δι' ὧν