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a thief while unseen, but when seen a robber, taking both by deceit and by force even those who were 14.8.10 very thoroughly prepared. At any rate, every thought of Carneades was victorious and none whatsoever of others, since even those he fought against were weaker in speaking. 14.8.11 Antipater, for instance, his contemporary, was on the point of writing something in his distress, but against the arguments brought forth daily from Carneades he never published anything, not in the schools, not in the walks; nor did he speak nor utter a word, nor did anyone hear him, they say, so much as mutter a sound; but he brandished his refutations and, taking to a corner, he wrote and left books behind for posterity, which are powerless now and were even more powerless then against a man who appeared so exceeding great and was reputed to be by the men of that time, namely Carneades. 14.8.12 Nevertheless, although he himself was stirring things up in public out of Stoic contentiousness, yet to his own companions in secret he both confessed and spoke the truth and declared what any ordinary person would.” 14.8.13 Then he says next: “Mentor became an acquaintance of Carneades first, but not his successor; but while Carneades was still alive, finding him an adulterer with his concubine, not because of a plausible impression nor as if he had not apprehended him, but trusting his sight completely and having caught him, he dismissed him from the school. And he, having withdrawn, set up as a rival sophist and was an opponent, refuting his doctrine of non-apprehension in his arguments.” 14.8.14 And again he adds, saying: “But Carneades, philosophizing in a contrary way, so to speak, adorned himself with falsehoods and under them concealed the truths. He therefore used falsehoods as screens and spoke truth within, hiding it rather like a tradesman. So he had the same quality as pulses, of which the empty ones both float on the surface of the water and are prominent, but the good ones are below and out of sight.” 14.8.15 These things are also said about Carneades. But Clitomachus was established as the successor of his school, after whom came Philo, about whom Numenius records these things:

14.9.1 IX. CONCERNING PHILO “This Philo then, having just taken over the school, was beside himself with joy and giving thanks he paid court and he magnified the doctrines of Clitomachus and armed himself against the Stoics with flashing bronze. 14.9.2 But as time went on, and their doctrine of suspension of judgement was fading through familiarity, he no longer thought the same things as himself, but the evidence and acknowledgement of his experiences turned him around. Having then already a strong perception, he greatly desired, be well assured, to find some who would refute him, so that he might not seem to be fleeing willingly, "having cast it behind his 14.9.3 back." But Antiochus became a hearer of Philo, who founded another Academy. For having attended the school of Mnesarchus the Stoic, he held opposite opinions to Philo his master and attached countless foreign doctrines to the Academy.” 14.9.4 These things and countless others similar to them are recorded concerning the succession of Plato. It is time then, taking up the account from the beginning, to examine the false opinions and also the conflicting opinions of the natural philosophers, who, having wandered over much of the earth and having made the discovery of the truth their chief concern, and having been conversant with the opinions of all the ancients and having investigated accurately the theology among all peoples, both Phoenicians and Egyptians and the Greeks themselves long before, it is worthwhile to hear from them what fruit of their labors they found, so that we might learn if anything worthy of God came down to them from their 14.9.5 elders. For previously, from ancient times, the polytheistic superstition prevailed among the nations, and temples and sanctuaries and mysteries of the gods throughout cities and countries were customarily observed among all. Therefore there was indeed no need of human philosophy, if indeed the things of

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κλέπτων μὲν ἀφανής, φαινόμενος δὲ λῃστής, αἱρῶν καὶ δόλῳ καὶ βίᾳ τοὺς καὶ πάνυ 14.8.10 σφόδρα παρεσκευασμένους. πᾶσα γοῦν Καρνεάδου διάνοια ἐνίκα καὶ οὐδεμία ἡτισοῦν ἄλλων, ἐπεὶ καὶ οἷς προσεπολέμει ἦσαν εἰπεῖν ἀδυνατώτεροι. 14.8.11 Ἀντίπατρος γοῦν ὁ κατ' αὐτὸν γενόμενος ἔμελλε μὲν καὶ ἀγωνιᾶν τι γράφειν, πρὸς δ' οὖν τοὺς ἀπὸ Καρνεάδου καθ' ἡμέραν ἀποφερομένους λόγους οὔποτε ἐδημοσίευσεν, οὐκ ἐν ταῖς διατριβαῖς, οὐκ ἐν τοῖς περιπάτοις οὐδὲ εἶπεν οὐδὲ ἐφθέγξατο οὐδ' ἤκουσέ τις αὐτοῦ, φασίν, οὐδὲ γρῦ· ἀντιγραφὰς δὲ ἐπανετείνετο καὶ γωνίαν λαβὼν βιβλία κατέλιπε γράψας τοῖς ὕστερον, οὔτε νῦν δυνάμενα καὶ τότε ἦν ἀδυνατώτερα πρὸς οὕτως ἄνδρα ὑπέρμεγαν φανέντα καὶ καταδόξαντα εἶναι τοῖς τότε ἀνθρώποις τὸν Καρνεάδην. 14.8.12 ὅμως δέ, καίτοι καὐτὸς ὑπὸ τῆς Στωϊκῆς φιλονεικίας εἰς τὸ φανερὸν κυκῶν, πρός γε τοὺς ἑαυτοῦ ἑταίρους δι' ἀπορρήτων ὡμολόγει τε καὶ ἠλήθευε καὶ ἀπεφαίνετο ἃ κἂν ἄλλος τῶν ἐπιτυχόντων.» 14.8.13 Εἶτα ἑξῆς φησι· «Καρνεάδου δὲ γίνεται γνώριμος Μέντωρ μὲν πρῶτον, οὐ μὴν διάδοχος· ἀλλ' ἔτι ζῶν Καρνεάδης ἐπὶ παλλακῇ μοιχὸν εὑρών, οὐχ ὑπὸ πιθανῆς φαντασίας οὐδ' ὡς μὴ κατειληφώς, ὡς δὲ μάλιστα πιστεύων τῇ ὄψει καὶ καταλαβὼν παρῃτήσατο τῆς διατριβῆς. ὁ δὲ ἀποστὰς ἀντεσοφίστευε καὶ ἀντίτεχνος ἦν, ἐλέγχων αὐτοῦ τὴν ἐν τοῖς λόγοις ἀκαταληψίαν.» 14.8.14 Καὶ πάλιν ἐπιφέρει λέγων· «Ὁ δὲ Καρνεάδης, οἷον ἀντεστραμμένα φιλοσοφῶν, τοῖς ψεύμασιν ἐκαλλωπίζετο καὶ ὑπ' αὐτοῖς τὰ ἀληθῆ ἠφάνιζε. παραπετάσμασιν οὖν ἐχρῆτο τοῖς ψεύμασι καὶ ἠλήθευεν ἔνδον λανθάνων καπηλικώτερον. ἔπασχεν οὖν πάθημα ὀσπρίων, ὧν τὰ μὲν κενὰ ἐπιπολάζει τε τῷ ὕδατι καὶ ὑπερέχει, τὰ χρηστὰ δὲ αὐτῶν ἐστι κάτω καὶ ἐν ἀφανεῖ.» 14.8.15 Ταῦτα καὶ περὶ Καρνεάδου λέγεται. διάδοχος δ' αὐτοῦ τῆς διατριβῆς καθίσταται Κλειτόμαχος, μεθ' ὃν Φίλων, οὗ πέρι ὁ Νουμήνιος μνημονεύει ταῦτα·

14.9.1 θʹ. ΠΕΡΙ ΦΙΛΙΩΝΟΣ «Ὁ δὲ Φίλων ἄρα οὗτος ἄρτι μὲν ἐκδεξάμενος τὴν διατριβὴν ὑπὸ χαρμονῆς ἐξεπέπληκτο καὶ χάριν ἀποδιδοὺς ἐθεράπευε καὶ τὰ δεδογμένα τῷ Κλειτομάχῳ ηὖξε καὶ τοῖς Στωϊκοῖς ἐκορύσσετο νώροπι χαλκῷ. 14.9.2 ὡς δὲ προϊόντος μὲν τοῦ χρόνου, ἐξιτήλου δ' ὑπὸ συνηθείας οὔσης αὐτῶν τῆς ἐποχῆς, οὐδὲν μὲν κατὰ τὰ αὐτὰ ἑαυτῷ ἐνόει, ἡ δὲ τῶν παθημάτων αὐτὸν ἀνέστρεφεν ἐνάργειά τε καὶ ὁμολογία. πολλὴν δῆτ' ἔχων ἤδη τὴν διαίσθησιν ὑπερεπεθύμει εὖ ἴσθ' ὅτι τῶν ἐλεγξόντων τυχεῖν, ἵνα μὴ ἐδόκει «μετὰ νῶτα 14.9.3 βαλὼν» αὐτὸς ἑκὼν φεύγειν. Φίλωνος δὲ γίνεται ἀκουστὴς Ἀντίοχος, ἑτέρας ἄρξας Ἀκαδημίας. Μνησάρχῳ γοῦν τῷ Στωϊκῷ σχολάσας ἐναντία Φίλωνι τῷ καθηγητῇ ἐφρόνησε μυρία τε ξένα προσῆψε τῇ Ἀκαδημίᾳ.» 14.9.4 Ταῦτα καὶ παραπλήσια τούτοις μυρία τῆς Πλάτωνος πέρι διαδοχῆς μνημονεύεται. ὥρα δ' οὖν ἄνωθεν τὸν λόγον ἀναλαβόντας τῶν φυσικῶν φιλοσόφων τὰς ψευδοδοξίας ὁμοῦ καὶ ἀντιδοξίας ἐπισκέψασθαι, οἳ τὴν πολλὴν γῆν πλανηθέντες καὶ τὴν τοῦ ἀληθοῦς εὕρεσιν περὶ πλείστου πεποιημένοι ταῖς τε τῶν παλαιῶν ἁπάντων δόξαις καθωμιληκότες καὶ τἀκριβὲς τῆς παρὰ πᾶσι Φοίνιξί τε καὶ Αἰγυπτίοις αὐτοῖς τε Ἕλλησι πολὺ πρότερον θεολογίας ἐξηκριβωκότες, τίνα τῶν πόνων τὸν καρπὸν εὕραντο παρ' αὐτῶν ἄξιον ἀκοῦσαι, ὡς ἂν μάθοιμεν εἴ τι θεοπρεπὲς εἰς αὐτοὺς παρὰ τῶν πρεσβυτέρων 14.9.5 κατῆλθεν. ἐκράτει μὲν γὰρ πρότερον ἐκ παλαιοῦ αἰῶνος παρὰ τοῖς ἔθνεσιν ἡ πολύθεος δεισιδαιμονία νεώς τε καὶ ἱερὰ καὶ μυστήρια θεῶν κατὰ πόλεις καὶ χώρας συνήθως παρὰ πᾶσιν ἐφυλάττοντο. οὐ δὴ οὖν οὐδὲ φιλοσοφίας ἀνθρωπίνης ἦν χρεία, εἰ δὴ τὰ τῆς