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These at any rate would be found to be more numerous 15.2.12 and better. The other things, then, have been manifestly fabricated. But these two things seem to be believed, on account of which some blame him: one, that he married the sister by nature, but adopted daughter of Hermeias, Pythias, flattering him; Theocritus of Chios, at any rate, composed such an epigram: Of Hermeias the eunuch and Eubulus' slave, this empty tomb empty-minded Aristotle set up; who because of the intemperate nature of his belly chose to dwell in the outflowings of Borborus instead of the Academy; 15.2.13 another, that he was ungrateful to Plato. Concerning Hermeias, then, and Aristotle's friendship toward him many others have written, and indeed also Apelli15.2.14con, by reading whose books one will cease from slandering them. But concerning the marriage of Pythias, he has defended himself sufficiently in his letters to Antipater. For after Hermeias had died, because of his goodwill toward him, he married her, who was otherwise moderate and good, but unfortunate because of the misfortunes that had befallen her brother.” 15.2.15 Then he says next: “And after the death of Pythias, the kinswoman of Hermeias, Aristotle married Herpyllis of Stageira, from whom a son, Nicomachus, was born to him. And they say that he, having been raised as an orphan by Theophrastus, died in war while he was still a youth.” 15.2.16 But let these things be set forth from the indicated writing of Aristocles; but it is now time to examine also the dogmatic philosophy of Aristotle.

15.3.1 3. CONCERNING THE DOCTRINES OF ARISTOTLE

While Moses and the prophets among the Hebrews assumed that the goal of living blessedly is the knowledge and love of the God of the universe, accomplished through piety, and taught that true piety is pleasing God through all virtue—for this is the cause of good things, for all things rest on God alone and all things are supplied by him to those who love God—and while Plato defined things in harmony with these and declared virtue to be the goal of happiness, Aristotle, having gone the other way, says that a person will not be happy otherwise than also through the well-being of the body and the abundance of external goods, without which not even virtue is of any help. How the followers of Plato stood against him, refuting his mistaken opinion, it is possible to learn through these things: 4. OF ATTICUS THE PLATONIST AGAINST ARISTOTLE, ON POINTS OF DIFFERENCE WITH MOSES AND PLATO IN THE DISCOURSE ON THE GOAL “For while all philosophy, by the common opinion of those who have philosophized, promises human happiness, and is divided in three parts according to the creative distribution of the universe, the Peripatetic will be seen to fall so far short in these matters of teaching anything of Plato's that, although there are many who differ 15.4.2 from Plato, he himself will appear to be most opposed. And first, he made his deviation from Plato beginning from the common, greatest, and most important point, by not keeping the measure of happiness nor conceding that virtue is self-sufficient for this, but having slipped from the power that is in virtue and thinking that it requires in addition the goods of fortune, in order that with these it might attain happiness, but if it were taken by itself, complaining that happiness is impossible and not attainable. 15.4.3 Now then, to show the ignoble and mistaken character of his opinion in this and in other matters is not for the present occasion; but that, I think

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πλείους 15.2.12 καὶ βελτίους εὑρεθεῖεν ἂν οὗτοί γε. τὰ μὲν οὖν ἄλλα προδήλως πέπλασται. δύο δὲ ταῦτα δοκεῖ πιστεύεσθαι δι' ἃ ψέγουσί τινες αὐτόν· ἓν μέν, ὅτι τὴν Ἑρμείου γήμειε φύσει μὲν ἀδελφήν, θετὴν δὲ θυγατέρα Πυθιάδα, κολακεύων αὐτόν· Θεόκριτος γοῦν ὁ Χῖος ἐποίησεν ἐπίγραμμα τοιοῦτον· Ἑρμείου εὐνούχου τε καὶ Εὐβούλου τόδε δούλου μνῆμα κενὸν κενόφρων θῆκεν Ἀριστοτέλης· ὃς διὰ τὴν ἀκρατῆ γαστρὸς φύσιν εἵλετο ναίειν ἀντ' Ἀκαδημείας Βορβόρου ἐν προχοαῖς· 15.2.13 ἕτερον δέ, ὅτι ἠχαρίστησε Πλάτωνι. περὶ μὲν οὖν Ἑρμείου καὶ τῆς Ἀριστοτέλους πρὸς αὐτὸν φιλίας ἄλλοι τε πολλοὶ συγγεγράφασι καὶ δὴ καὶ Ἀπελλί15.2.14 κων, οὗ τοῖς βιβλίοις ὁ ἐντυχὼν πεπαύσεται βλασφημῶν αὐτούς. περὶ δὲ τοῦ γάμου τοῦ Πυθιάδος ἀποχρώντως αὐτὸς ἐν ταῖς πρὸς Ἀντίπατρον ἐπιστολαῖς ἀπολελόγηται. τεθνεῶτος γὰρ Ἑρμείου διὰ τὴν πρὸς ἐκεῖνον εὔνοιαν ἔγημεν αὐτήν, ἄλλως μὲν σώφρονα καὶ ἀγαθὴν οὖσαν, ἀτυχοῦσαν μέντοι διὰ τὰς καταλαβούσας συμφορὰς τὸν ἀδελφὸν αὐτῆς.» 15.2.15 Εἶθ' ἑξῆς φησι· «Μετὰ δὲ τὴν Πυθιάδος τῆς Ἑρμείου τελευτὴν Ἀριστοτέλης ἔγημεν Ἑρπυλλίδα Σταγειρῖτιν, ἐξ ἧς υἱὸς αὐτῷ Νικόμαχος ἐγένετο. τοῦτον δέ φασιν ὀρφανὸν τραφέντα παρὰ Θεοφράστῳ καὶ δὴ μειρακίσκον ὄντα ἀποθανεῖν ἐν πολέμῳ.» 15.2.16 Ἀλλὰ ταῦτα μὲν ἐκ τῆς δηλωθείσης Ἀριστοκλέους ἐκκείσθω γραφῆς· ἤδη δὲ καὶ τὴν δογματικὴν Ἀριστοτέλους φιλοσοφίαν θεωρῆσαι καιρός.

15.3.1 γʹ. ΠΕΡΙ ΤΩΝ ΚΑΤ' ΑΡΙΣΤΟΤΕΛΗΝ ∆ΟΓΜΑΤΩΝ

Μωσέως καὶ τῶν παρ' Ἑβραίοις προφητῶν τέλος εἶναι τοῦ μακαρίως ζῆν τὴν τοῦ τῶν ὅλων θεοῦ γνῶσίν τε καὶ φιλίαν δι' εὐσεβείας συντελουμένην ὑποθεμένων εὐσέβειάν τε εἶναι ἀληθῆ διδαξάντων τὴν διὰ πάσης ἀρετῆς τῷ θεῷ εὐαρέστησιν ταύτην γὰρ εἶναι τῶν ἀγαθῶν αἰτίαν, ἐπὶ μόνῳ γὰρ τῷ θεῷ τὰ πάντα κεῖσθαι καὶ παρ' αὐτοῦ τὰ πάντα τοῖς θεοφιλέσι χορηγεῖσθαι τοῦ τε Πλάτωνος τὰ συνῳδὰ τούτοις ὁριζομένου καὶ τέλος εὐδαιμονίας τὴν ἀρετὴν ἀποφαινομένου, τὴν ἑτέραν ὁδεύσας ὁ Ἀριστοτέλης οὐκ ἄλλως εὐδαίμονά τινά φησιν ἔσεσθαι ἢ καὶ διὰ τῆς τοῦ σώματος εὐπαθείας καὶ τῆς τῶν ἐκτὸς περιουσίας, ὧν ἄνευ μηδὲ τὴν ἀρετὴν ὠφελεῖν. πρὸς ὃν ὅπως ἔστησαν διεψευσμένην αὐτοῦ τὴν ὑπόληψιν ἀπελέγχοντες οἱ Πλάτωνος γνώριμοι, πάρεστι μαθεῖν διὰ τούτων· δʹ. ΑΤΤΙΚΟΥ ΠΛΑΤΩΝΙΚΟΥ ΠΡΟΣ ΑΡΙΣΤΟΤΕΛΗΝ ∆ΙΕΝΕΧΘΕΝΤΑ ΜΩΣΕΙ ΚΑΙ

ΠΛΑΤΩΝΙ ΕΝ ΤΩΙ ΠΕΡΙ ΤΟΥ ΤΕΛΟΥΣ ΛΟΓΩΙ «Τῆς γὰρ συμπάσης φιλοσοφίας κοινῇ γνώμῃ τῶν φιλοσοφησάντων τὴν ἀνθρωπίνην εὐδαιμονίαν ὑπισχνουμένης, τριχῆ δὲ διαιρουμένης κατὰ τὴν τῶν ὅλων ποιητικὴν διανέμησιν, τοσοῦτον ἀποδέων ἐν τούτοις τοῦ διδάσκειν τι τῶν Πλάτωνος ὁ Περιπατητικὸς ὀφθήσεται ὥστε, πλειόνων ὄντων οἳ διαφέρον15.4.2 ται Πλάτωνι, μάλιστα ἐναντιούμενος αὐτὸς φανεῖται. καὶ πρῶτόν γε ἀπὸ τοῦ κοινοῦ καὶ μεγίστου καὶ κυριωτάτου τὴν πρὸς Πλάτωνα παραλλαγὴν ἐποιήσατο, μὴ τηρήσας τὸ μέτρον τῆς εὐδαιμονίας μηδὲ τὴν ἀρετὴν αὐτάρκη πρὸς τοῦτο συγχωρήσας, ἀλλ' ἀπολισθὼν τῆς δυνάμεως τῆς κατὰ τὴν ἀρετὴν καὶ ἡγησάμενος αὐτῇ προσδεῖν τῶν ἐκ τῆς τύχης, ἵνα μετὰ τούτων ἕλῃ τὴν εὐδαιμονίαν, εἰ δ' ἐφ' ἑαυτῆς ληφθείη, ὡς ἀδύνατον καὶ οὐκ ἐφικτὸν τῆς εὐδαι15.4.3 μονίας μεμψάμενος. τὸ μὲν οὖν ἀγεννὲς καὶ διημαρτημένον τῆς γνώμης ἐν τούτῳ τε κἀν τοῖς ἄλλοις οὐ τοῦ παρόντος δεικνύναι καιροῦ· ἐκεῖνο δὲ οἶμαι