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«But the chief point and the authority of Plato's school, the system concerning the intelligibles, has been dishonored and defiled and in every way, at least as far as was in Aristotle's power, has been insulted. For not being able to conceive that great and divine and extraordinary things require a somewhat similar power for their full knowledge, but trusting in his own subtle and humble shrewdness, which was able to penetrate the things on earth and to see the truth in them, but was not able to survey the plain of true reality, using himself as a rule and judge of things beyond him, he denied that there are any particular natures, such as Plato recognized, but dared to call the highest of beings trifles and twitterings and nonsense. 15.13.2 Therefore, the highest and ultimate of Plato's philosophical doctrines is this concerning the intelligible and eternal substance of the ideas, "where indeed the final toil and struggle lies before the soul." For he who has partaken and attained it is altogether happy, but he who has failed and been unable to become a spec 15.13.3 tator is left altogether without a share of happiness. And for this reason Plato everywhere earnestly contends, showing the power of these natures; for he says it is not possible to give a good account of the cause of anything whatsoever, if it does not partake of these, nor of any true knowledge, if not by reference to these, but 15.13.4 that some will not even have a share of reason, if they do not confess the substance of these; and those again who have determined to establish the doctrines of Plato devote the greatest struggle of their arguments to this, very necessarily. For nothing of Platonism is left, if one will not concede to them on Plato's behalf these 15.13.5 first and most elementary natures. For these are the points in which he most excels others. For having conceived God to be in relation to them the Father and Creator and Master and Guardian of all things, and recognizing from his works that the craftsman first conceives that which he is about to create, and then afterwards brings the likeness to the things according to what was conceived, that is to say, the thoughts of God are prior to the things, the patterns of things that come to be are incorporeal and intelligible, being always in the same state and in the same way, being themselves most of all and primarily existent, and also jointly responsible for other things each being such as they are, according to their likeness to them, Plato, perceiving that they exist but are not easily seen, nor indeed able to be clearly declared in word, having himself treated of these things as it was possible to speak and think about them and to prepare those who were about to follow and having arranged his entire philosophy to this end, says that wisdom and knowledge are concerned with these things and the understanding of them, through which the human end and the blessed life comes to be.» 15.13.6 So much from Atticus. And it was possible to quote still more than this from the man's declared writing; but, however, being content with what has been set forth, 15.13.7 we will pass on also to the school of the Stoics. Antisthenes, then, became a hearer of Socrates, a man of Heracleotean spirit, who said that it was better to be mad than to feel pleasure; wherefore he also advised his acquaintances 15.13.8 never to lift a finger for the sake of pleasure. Of this man, Diogenes the Cynic became a hearer, who himself, having seemed to think in a most beastly manner, led many astray. Crates succeeded this man; and of Crates came Zeno the Ci 15.13.9 tieus, who became the founder of the school of the Stoic philosophers. Cleanthes succeeded Zeno, and Chrysippus succeeded Cleanthes, and another Zeno and those in succession succeeded this man. And all these are said to have paid exceptional attention to both a stern life and dialectic. The doctrines of their philosophy, at any rate, are somewhat as follows: 15.14.1 14. CONCERNING THE PHILOSOPHY OF THE STOICS AND HOW ZENO THE

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«Τὸ δὲ κεφάλαιον καὶ τὸ κῦρος τῆς Πλάτωνος αἱρέσεως, ἡ περὶ τῶν νοητῶν διάταξις, ἠτίμασται καὶ προπεπηλάκισται καὶ παντοίως, τό γε ἐξὸν ἐπ' Ἀριστοτέλει, περιύβρισται. οὐ γὰρ δυνάμενος ἐννοῆσαι διότι τὰ μεγάλα καὶ θεῖα καὶ περιττὰ τῶν πραγμάτων παραπλησίου τινὸς δυνάμεως εἰς ἐπίγνωσιν δεῖται, τῇ δ' αὑτοῦ λεπτῇ καὶ ταπεινῇ δριμύτητι πιστεύων, ἥτις διαδῦναι μὲν τῶν ἐπὶ γῆς πραγμάτων καὶ τὴν ἐν τούτοις ἀλήθειαν ἰδεῖν ἐδύνατο, τῆς δ' ὄντως ἀληθείας ἐποπτεῦσαι τὸ πεδίον οὐχ οἵα τε ἦν, αὑτῷ κανόνι καὶ κριτῇ τῶν ὑπὲρ αὐτὸν χρησάμενος ἀπέγνω τινὰς εἶναι ἰδίας φύσεις, οἵας Πλάτων ἔγνω, λήρους δὲ καὶ τερετίσματα καὶ φλυαρίας ἐτόλμησεν εἰπεῖν τὰ τῶν ὄντων 15.13.2 ἀνώτατα. τὸ μὲν οὖν ἄκρον τε καὶ ἔσχατον τῶν Πλάτωνος φιλοσοφημάτων ἐστὶ τὸ περὶ τὴν νοητὴν ταύτην καὶ ἀΐδιον οὐσίαν τὴν τῶν ἰδεῶν, «ἔνθα δὴ πόνος τε καὶ ἀγὼν ἔσχατος ψυχῇ πρόκειται.» ὁ μὲν γὰρ μετασχὼν καὶ ἐφικόμενος αὐτῆς πάντως εὐδαίμων, ὁ δὲ ἀπολειφθεὶς καὶ ἀδυνατήσας θεω 15.13.3 ρὸς γενέσθαι πάντως ἄμοιρος εὐδαιμονίας καταλείπεται. καὶ διὰ τοῦτο Πλάτων τε πανταχῆ διαγωνίζεται, δεικνὺς τὴν ἰσχὺν τούτων τῶν φύσεων· οὔτε γὰρ αἰτίαν ὡντινωνοῦν ἀποδοῦναί φησιν οἷόν τε εἶναι καλῶς, ἂν μὴ τούτων μεθέξει, οὔτε γνῶσίν τινος ἀληθοῦς, ἂν μὴ τῇ πρὸς ταῦτα ἀναφορᾷ, ἀλλ' 15.13.4 οὐδὲ λόγου μετέσεσθαί τισιν, εἰ μὴ τὴν τούτων οὐσίαν ὁμολογήσειαν· οἵ τ' αὖ τὰ τοῦ Πλάτωνος συνιστάναι ἐγνωκότες τὸν πλεῖστον ἀγῶνα τῶν λόγων ἐν τούτῳ τίθενται πάνυ ἀναγκαίως. οὐδὲν γὰρ ἔτι τὸ Πλατωνικὸν ἀπολείπεται, εἰ μὴ τὰς πρώτας καὶ ἀρχικωτάτας φύσεις ταύτας συγχωρήσεταί τις αὐτοῖς 15.13.5 ὑπὲρ Πλάτωνος. ταῦτα γάρ ἐστιν οἷς μάλιστα τῶν ἄλλων ὑπερέχει. νοήσας γὰρ θεὸν πρὸς αὐτὰ τῶν ἁπάντων πατέρα καὶ δημιουργὸν καὶ δεσπότην καὶ κηδεμόνα καὶ γνωρίζων ἐκ τῶν ἔργων τὸν τεχνίτην πρότερον νοῆσαι τοῦτο ὃ μέλλει δημιουργήσειν, εἶθ' οὕτω τῷ νοηθέντι κατόπιν ἐπὶ τῶν πραγμάτων προσάγειν τὴν ὁμοιότητα, ταὐτὸν δή, τὰ τοῦ θεοῦ νοήματα πρεσβύτερα τῶν πραγμάτων, τὰ τῶν γενομένων παραδείγματα ἀσώματα καὶ νοητά, κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχοντα ἀεί, μάλιστα μὲν καὶ πρώτως αὐτὰ ὄντα, παραίτια δὲ καὶ τοῖς ἄλλοις τοῦ εἶναι τοιαῦτα ἕκαστα, οἷά περ ἐστί, κατὰ τὴν πρὸς αὐτὰ ὁμοιότητα συνιδὼν ὁ Πλάτων ὄντα οὐ ῥᾷστα ὀφθῆναι, οὐ μὴν οὐδὲ λόγῳ σαφῶς δηλωθῆναι δυνάμενα, αὐτὸς ὡς οἷόν τε ἦν ὑπὲρ αὐτῶν εἰπεῖν καὶ φρονῆσαι καὶ παρασκευάσαι τοὺς μέλλοντας ἐπακολουθήσειν πραγματευσάμενος ταῦτα καὶ τὴν σύμπασαν αὑτοῦ φιλοσοφίαν εἰς τοῦτο συνταξάμενος, περὶ ταῦτά φησι καὶ τὴν τούτων νόησιν καὶ τὴν σοφίαν εἶναι καὶ τὴν ἐπιστήμην, δι' ἧς τὸ ἀνθρώπινον τέλος καὶ ἡ μακαριστὴ βιοτὴ παραγίνεται.» 15.13.6 Τοσαῦτα ὁ Ἀττικός. παρῆν δὲ καὶ τούτων ἔτι πλείω ἐκ τῆς δηλωθείσης παραθέσθαι τοῦ ἀνδρὸς γραφῆς· πλὴν ἀλλὰ τοῖς ἐκτεθεῖσιν ἀρκεσθέντες 15.13.7 μεταβησόμεθα καὶ ἐπὶ τὴν τῶν Στωϊκῶν αἵρεσιν. Σωκράτους τοίνυν ἀκουστὴς ἐγένετο Ἀντισθένης, Ἡρακλεωτικός τις ἀνὴρ τὸ φρόνημα, ὃς ἔφη τοῦ ἥδεσθαι τὸ μαίνεσθαι κρεῖττον εἶναι· διὸ καὶ παρῄνει τοῖς γνωρίμοις 15.13.8 μηδέποτε χάριν ἡδονῆς δάκτυλον ἐκτείνειν. τούτου δὲ ἀκουστὴς γέγονε ∆ιογένης ὁ Κύων, ὃς καὶ αὐτὸς θηριωδέστατα φρονεῖν δόξας πολλοὺς ἐπηγάγετο. τοῦτον Κράτης διεδέξατο· Κράτητος δὲ ἐγένετο Ζήνων ὁ Κι15.13.9 τιεύς, ὁ τῆς τῶν Στωϊκῶν φιλοσόφων αἱρέσεως καταστὰς ἀρχηγός. Ζήνωνα δὲ Κλεάνθης διεδέξατο, Κλεάνθην δὲ Χρύσιππος, τοῦτον δὲ Ζήνων ἕτερος καὶ οἱ καθεξῆς. λέγονται δ' οὗτοι πάντες διαφερόντως καὶ βίου στερροῦ καὶ διαλεκτικῆς ἐπιμεληθῆναι. τά γέ τοι τῆς κατ' αὐτοὺς φιλοσοφίας δόγματα ὧδέ πως ἔχει· 15.14.1 ιδʹ. ΠΕΡΙ ΤΗΣ ΤΩΝ ΣΤΩΙΚΩΝ ΦΙΛΟΣΟΦΙΑΣ ΟΠΩΣ ΤΕ Ο ΖΗΝΩΝ ΤΟΝ