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walls and unbreakable. Diogenes the Cynic, from the city of Sinope in Pontus, was in all things a companion of Antisthenes. He said that the good is † bearable for every wise man, and that all other things are nothing but trifles. Crates from Thebes in Boeotia, himself also a Cynic, used to say that freedom is the lack of possessions. 3.508 Arcesilaus asserted that the truth is attainable only for God, but not for man. Carneades held the same opinions as Arcesilaus. Aristotle son of Nicomachus, according to some a Macedonian from Stageira, but as some say, was Thracian by birth. And he said there are two principles, God and matter, and that things above the moon are subject to divine providence, while things below the moon are without providence and are carried about by some irrational force, as it may happen. And he says there are two worlds, the upper and the lower, and the upper one is indestructible, while the lower one is destructible. And he calls the soul the entelechy of the body. Theophrastus of Eresus held the same opinions as Aristotle. Strato, being from Lampsacus, used to say that the hot substance is the cause of all things. And he said the parts of the world are infinite, and he said that every living creature is capable of intelligence. Praxiphanes of Rhodes held the same opinions as Theophrastus. Critolaus of Phaselis held the same opinions as Aristotle. Zeno of Citium, the Stoic, said that one should not build temples for the gods, but should have the divine in the mind alone, or rather, should consider the mind a god; for it is immortal. And that the dead should be cast to animals, or to fire. and to make use of boys without hindrance. And he said the divine pervades all things. And the causes of things are in one way up to us, and in another way not up to us, that is, some things are up to us, and others are not up to us. And he also said after separation from the body * and he called the soul a long-lasting breath, but he did not say it was completely indestructible; for it is spent over a long time into nothingness, as he says. Cleanthes says the good and the beautiful are pleasures, and he called man only the soul, and he said the gods were mystical figures and sacred names and he asserted the sun was the torch-bearer and the world * he called the mystics and the possessors of divine things initiators. 3.509 Persaeus dogmatized the same things as Zeno. Chrysippus of Soli wrote laws that are not lawful. For he said that sons ought to have intercourse with their mothers, and daughters with their fathers. And in other matters he agreed with Zeno of Citium. and in addition to these things he also spoke of cannibalism. And he said the end of all things is to live a life of pleasure. Diogenes of Babylon said that the universe is composed of pleasure. Panaetius of Rhodes said the world was immortal and ageless, and paid no heed to divination at all, and he did away with what was said about the gods. For he said that the discourse about God was nonsense. Posidonius of Apamea said that the greatest good among men is wealth and health. Athenodorus of Tarsus held the same opinions as Chrysippus and dogmatized the same things as Zeno. Epicurus son of Neocles, raised in Athens, pursued a pleasure-loving life, and was not ashamed to be with licentious women in public, as we said about him before. Again, he said there are no gods but that only chance governs all things, and that nothing in life is voluntary, neither learning nor ignorance nor anything else, but that all things happen involuntarily to all. And one ought not to blame anyone, as he says, nor to praise; for they do not undergo these things voluntarily. And he said one should not fear death. And he maintained, as I have already said, that the universe has its substance from atoms and that the world is in the infinite. 10. And these are the ones from the Greeks who have come to our knowledge; but others, as many as are throughout the barbarian land and Greece and Romania and the other regions of the inhabited world; seventy-two unpleasant philosophies are current in the tribe of the Indians, of the Gymnosophists, and of the Brahmans, these alone being praiseworthy, and of the Pseudo-Brahmans, and of the corpse-eaters, and of the performers of shameful acts, and of the apathetic; of whom

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τείχη καὶ ἀρραγῆ. ∆ιογένης ὁ Κυνικός, ἀπὸ Σινώπης τῆς κατὰ τὸν Πόντον πόλεως, τὰ πάντα Ἀντισθένει συνῆν. ἔφησε τὸ ἀγαθὸν † οἰστὸν παντὶ σοφῷ εἶναι, τὰ δ' ἄλλα πάντα οὐδὲν ἢ φλυαρίας ὑπάρχειν. Κράτης ἀπὸ Θηβῶν τῶν Βοιωτικῶν, καὶ αὐτὸς Κυνικός, ἔλεγεν ἐλευθερίαν εἶναι τὴν ἀκτημοσύνην. 3.508 Ἀρκεσίλαος ἔφασκε τῷ θεῷ ἐφικτὸν εἶναι μόνῳ τὸ ἀληθές, ἀνθρώπῳ δὲ οὔ. Καρνεάδης τὰ αὐτὰ τῷ Ἀρκεσιλάῳ ἐδόξασεν. Ἀριστοτέλης ὁ Νικομάχου, κατὰ μέν τινας Μακεδὼν ἀπὸ Σταγείρων, ὡς δὲ ἔνιοι Θρᾲξ ἦν τὸ γένος. ἔλεγε δὲ δύο ἀρχὰς εἶναι, θεὸν καὶ ὕλην, καὶ τὰ μὲν ὑπεράνω τῆς σελήνης θείας προνοίας τυγχάνειν, τὰ δὲ κάτωθεν τῆς σελήνης ἀπρονόητα ὑπάρχειν καὶ φορᾷ τινι ἀλόγῳ φέρεσθαι ὡς ἔτυχεν. εἶναι δὲ λέγει δύο κόσμους, τὸν ἄνω καὶ τὸν κάτω, καὶ τὸν μὲν ἄνω ἄφθαρτον, τὸν δὲ κάτω φθαρτόν. καὶ τὴν ψυχὴν ἐνδελέχειαν σώματος λέγει. Θεόφραστος Ἐρέσιος τὰ αὐτὰ Ἀριστοτέλει ἐδόξασε. Στράτων ὢν ἐκ Λαμψάκου τὴν θερμὴν οὐσίαν ἔλεγεν αἰτίαν πάντων ὑπάρχειν. ἄπειρα δὲ ἔλεγεν εἶναι τὰ μέρη τοῦ κόσμου, καὶ πᾶν ζῷον ἔλεγε νοῦ δεκτικὸν εἶναι. Πραξιφάνης Ῥόδιος τὰ αὐτὰ τῷ Θεοφράστῳ ἐδόξασε. Κριτόλαος ὁ Φασηλίτης τὰ αὐτὰ τῷ Ἀριστοτέλει ἐδόξασε. Ζήνων ὁ Κιτιεὺς ὁ Στωϊκὸς ἔφη μὴ δεῖν θεοῖς οἰκοδομεῖν ἱερά, ἀλλ' ἔχειν τὸ θεῖον ἐν μόνῳ τῷ νῷ, μᾶλλον δὲ θεὸν ἡγεῖσθαι τὸν νοῦν· ἔστι γὰρ ἀθάνατος. τοὺς δὲ τελευτῶντας ζῴοις παραβάλλειν χρῆναι, ἢ πυρί. καὶ τοῖς παιδικοῖς χρῆσθαι ἀκωλύτως. ἔλεγε δὲ πάντα διήκειν τὸ θεῖον. τὰς δὲ αἰτίας τῶν πραγμάτων πῆ μὲν ἐφ' ἡμῖν, πῆ δὲ οὐκ ἐφ' ἡμῖν, τουτέστι τὰ μὲν τῶν πραγμάτων ἐφ' ἡμῖν, τὰ δὲ οὐκ ἐφ' ἡμῖν. ἔλεγε δὲ καὶ μετὰ χωρισμὸν τοῦ σώματος * καὶ ἐκάλει τὴν ψυχὴν πολυχρόνιον πνεῦμα, οὐ μὴν δὲ ἄφθαρτον δι' ὅλου ἔλεγεν αὐτὴν εἶναι· ἐκδαπανᾶται γὰρ ὑπὸ τοῦ πολλοῦ χρόνου εἰς τὸ ἀφανές, ὥς φησι. Κλεάνθης τὸ ἀγαθὸν καὶ καλὸν λέγει εἶναι τὰς ἡδονάς, καὶ ἄνθρωπον ἐκάλει μόνην τὴν ψυχήν, καὶ τοὺς θεοὺς μυστικὰ σχήματα ἔλεγεν εἶναι καὶ κλήσεις ἱερὰς καὶ δᾳδοῦχον ἔφασκεν εἶναι τὸν ἥλιον καὶ τὸν κόσμον * μύστας καὶ τοὺς κατόχους τῶν θείων τελεστὰς ἔλεγε. 3.509 Περσαῖος τὰ αὐτὰ Ζήνωνι ἐδογμάτισε. Χρύσιππος ὁ Σολεὺς νόμους ἔγραψεν οὐ θεμιτούς. ἔλεγε γὰρ δεῖν μίγνυσθαι ταῖς μητράσι τοὺς παῖδας, τοῖς δὲ πατράσι τὰς θυγατέρας. εἰς δὲ τὰ ἄλλα συνεφώνησε Ζήνωνι τῷ Κιτιεῖ. πρὸς τούτοις δὲ ἔλεγε καὶ ἀνθρωποβορεῖν. ἔλεγε δὲ τὸ τέλος πάντων τὸ ἡδυπαθὲς εἶναι. ∆ιογένης ὁ Βαβυλώνιος ἔλεγε τὰ σύμπαντα συνίστασθαι ἐξ ἡδονῆς. Παναίτιος ὁ Ῥόδιος τὸν κόσμον ἔλεγεν ἀθάνατον καὶ ἀγήρω, καὶ τῆς μαντείας κατ' οὐδὲν ἐπεστρέφετο, καὶ τὰ περὶ θεῶν λεγόμενα ἀνῄρει. ἔλεγε γὰρ φλήναφον εἶναι τὸν περὶ θεοῦ λόγον. Ποσειδώνιος Ἀπαμεὺς ἔλεγε τὸ μέγιστον ἐν ἀνθρώποις ἀγαθὸν εἶναι πλοῦτον καὶ ὑγείαν. Ἀθηνόδωρος Ταρσεὺς τὰ αὐτὰ Χρυσίππῳ ἐδόξασε καὶ τὰ αὐτὰ Ζήνωνι ἐδογμάτισεν. Ἐπίκουρος ὁ Νεοκλέους ἐν Ἀθήναις τραφείς, φιλήδονον βίον μετῆλθε, καὶ οὐκ ἠρυθρία γυναιξὶ συνὼν δημοσίᾳ ἀκολάστοις καθ' ἃ πρῴην περὶ αὐτοῦ εἴπομεν. πάλιν ἔλεγε μὴ εἶναι θεοὺς ἀλλ' ἢ μόνον τύχην διοικεῖν τὰ πάντα, καὶ μηδὲν εἶναι τῶν ἐν τῷ βίῳ ἑκούσιον, μήτε μάθησιν μήτε ἀπαιδευσίαν μήτε ἄλλο μηδέν, ἀλλὰ πάντα ἀκούσια γίνεσθαι πᾶσι. καὶ οὐ χρὴ ψέγειν τινά, ὥς φησιν, οὔτε ἐπαινεῖν· οὐ γὰρ ἑκόντες ταῦτα ὑφίστανται. ἔλεγε δὲ μὴ δεῖν φοβηθῆναι τὸν θάνατον. διεβεβαιοῦτο δέ, ὡς ἤδη ἔφην, καὶ ἐξ ἀτόμων τὸ πᾶν τὴν σύστασιν ἔχειν καὶ τὸν κόσμον ἐν ἀπείρῳ εἶναι. 10. Καὶ οὗτοι μὲν οἳ ἐξ Ἑλλήνων εἰς γνῶσιν ἡμῶν ἐληλύθασιν· ἄλλοι δὲ ὅσοι κατὰ τὴν βάρβαρον καὶ Ἑλλάδα Ῥωμανίαν τε καὶ τὰ ἄλλα κλίματα τῆς οἰκουμένης· ἑβδομήκοντα δύο μὲν ἀηδεῖς φιλοσοφίαι ἐν τῇ τῶν Ἰνδῶν ἐμφέρονται φατρίᾳ, τῶν τε γυμνοσοφιστῶν, τῶν τε Βραχμάνων, ἐπαινετῶν τούτων μόνων, τῶν τε Ψευδοβραχμάνων, τῶν τε νεκυοφάγων, τῶν τε αἰσχροποιῶν, τῶν τε ἀπηλγημένων· ὧν