Posidonius in the eighth book of his Physical Discourse. Lightning is a kindling of clouds from being rubbed together or being rent by wind, as Zeno says in his treatise On the Whole; thunder the noise these clouds make when they rub against each other or burst.
Thunderbolt is the term used when the fire is violently kindled and hurled to the ground with great force as the clouds grind against each other or are torn by the wind. Others say that it is a compression of fiery air descending with great force. A typhoon is a great and violent thunderstorm whirlwind-like, or a whirlwind of smoke from a cloud that has burst. A "prester" is a cloud rent all round by the force of fire and wind. Earthquakes, say they, happen when the wind finds its way into, or is imprisoned in, the hollow parts of the earth: so Posidonius in his eighth book; and some of them are tremblings, others openings of the earth, others again lateral displacements, For kaumat i/as of mss. Cobet reads klimat i/as. and yet others vertical displacements.
They maintain that the parts of the world are arranged thus. The earth is in the middle answering to a centre; next comes the water, which is shaped like a sphere all round it, concentric with the earth, so that the earth is in water. After the water comes a spherical layer of air. There are five celestial circles: first, the arctic circle, which is always visible; second, the summer tropic; third, the circle of the equinox; fourth, the winter tropic; and fifth, the antarctic, which is invisible to us. They are called parallel, because they do not incline towards one another; yet they are described round the same centre. The ke/ntro n is rather an axis (namely, a diameter of the celestial sphere) than a point. The zodiac is an oblique circle, as it crosses the parallel circles.
And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.
Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible.
Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so. Cf. Aet. Plac. iv.
They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick.
We hear when the air between the sonant body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.
Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent.
Chrysippus in the second book of his Physics declares it to be in substance identical with vital breath or spirit. This, he thinks, can be seen from the seeds cast into the earth, which, if kept till they are old, do not germinate, plainly because their fertility has evaporated. Sphaerus and his followers also maintain that semen derives its origin from the whole of the body; at all events every part of the body can be reproduced from it. That of the female is according to them sterile, being, as Sphaerus says, without tension, scanty, and watery. By ruling part of the soul is meant that which is most truly soul proper, in which arise presentations and impulses and from which issues rational speech. And it has its seat in the heart.
Such is the summary of their Physics which I have deemed adequate, my aim being to preserve a due proportion in my work. But the points on which certain of the Stoics differed from the rest are the following.
b.c.)
Ariston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics.
Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him Frag. 40 D.: One who from wily Ariston's line boasts his descent. So Wachsmuth. Diels would prefer: "deriving winning manners from the wiles of Ariston."
After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, "Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses."
When some Academic alleged that he had no certainty of anything, Ariston said, "Do you not even see your neighbour sitting by you?" and when the other answered "No," he rejoined, Who can have blinded you?
who robbed you of luminous eyesight?
The books attributed to him are as follows: Exhortations, two books.
Of Zeno's Doctrines.
Dialogues.
Lectures, six books.
Dissertations on Philosophy, seven books.
Dissertations on Love.
Commonplaces on Vainglory.
Notebooks, twenty-five volumes.
Memorabilia, three books.
Anecdotes, eleven books.
Against the Rhetoricians.
An Answer to the Counter-pleas of Alexinus.
Against the Dialecticians, three books.
Letters to Cleanthes, four books.
Panaetius and Sosicrates consider the Letters to be alone genuine; all the other works named they attribute to Ariston the Peripatetic.
The story goes that being bald he had a sunstroke and so came to his end. I have composed a trifling poem upon him in limping iambics as follows Anth. Plan. v. 38.: Wherefore, Ariston, when old and bald did you let the sun roast your forehead? Thus seeking warmth more than was reasonable, you lit unwillingly upon the chill reality of Death.
There was also another Ariston, a native of Iulis The town in Ceos to which Bacchylides belonged: Ael Var. Hist.
iv. 15.; a third, a musician of Athens; a fourth, a tragic poet; a fifth, of Halae, author of treatises on rhetoric; a sixth, a Peripatetic philosopher of Alexandria.
Herillus of Carthage declared the end of action to be Knowledge, that is, so to live always as to make the scientific life the standard in all things and not to be misled by ignorance. Knowledge he defined as a habit of mind, not to be upset by argument, in the acceptance of presentations. Sometimes he used to say there was no single end of action, but it shifted according to varying circumstances and objects, as the same bronze might become a statue either of Alexander or of Socrates. He made a distinction between end-in-chief and subordinate end: even the unwise may aim at the latter, but only the wise seek the true end of life. Everything that lies between virtue and vice he pronounced indifferent. His writings, though they do not occupy much space, are full of vigour and contain some controversial passages in reply to Zeno.
He is said to have had many admirers when a boy; and as Zeno wished to drive them away, he compelled Herillus to have his head shaved, which disgusted them.
His books are the following: Of Training.
Of the Passions.
Concerning Opinion or Belief.
The Legislator.
The Obstetrician.
The Challenger.
The Teacher.
The Reviser.
The Controller.
Hermes.
Medea.
Dialogues.
Ethical Themes.
Chapter Dionysius, the Renegade, Cf. § 37. declared that pleasure was the end of action; this under the trying circumstance of an attack of ophthalmia. For so violent was his suffering that he could not bring himself to call pain a thing indifferent.
He was the son of Theophantus and a native of Heraclea. At first, as Diocles relates, he was a pupil of his fellow-townsman, Heraclides, next of Alexinus and Menedemus, and lastly of Zeno.
At the outset of his career he was fond of literature and tried his hand at all kinds of poetry; afterwards he took Aratus i.e. the author of the astronomical poem *faino/m ena, not the statesman of that name, the protagonist of the Achaean League, whose Life we have in Plutarch. for his model, whom he strove to imitate. When he fell away from Zeno, he went over to the Cyrenaics, and used to frequent houses of ill fame and indulge in all other excesses without disguise. After living till he was nearly eighty years of age, he committed suicide by starving himself.
The following works are attributed to him: Of Apathy, two books On Training, two books.
Of Pleasure, four books.
Of Wealth, Popularity and Revenge How to live amongst Men.
Of Prosperity.
Of Ancient Kings.
Of those who are Praised.
Of the Customs of Barbarians.
These three, then, are the heterodox Stoics. The legitimate successor to Zeno, however, was Cleanthes: of whom we have now to speak.
Cleanthes, son of Phanias, was a native of Assos. This man, says Antisthenes in his Successions of Philosophers, was at first a pugilist. He arrived in Athens, as some people say, with four drachmas only, and meeting with Zeno he studied philosophy right nobly and adhered to the same doctrines throughout. He was renowned for his industry, being indeed driven by extreme poverty to work for a living. Thus, while by night he used to draw water in gardens, by day he exercised himself in arguments: hence the nickname Phreantles or Welllifter was given him. He is said to have been brought into court to answer the inquiry how so sturdy a fellow as he made his living, and then to have been acquitted on producing as his witnesses the gardener in whose garden he drew water and the woman who sold the meal which he used to crush. The Areopagites were satisfied and voted him a donation of ten minas, which Zeno forbade him to accept. We are also told that Antigonus made him a present of three thousand drachmas. Once, as he was conducting some youths to a public spectacle, the wind blew his cloak aside and disclosed the fact that he wore no shirt, whereupon he was applauded by the Athenians, as is stated by Demetrius of Magnesia in his work on Men of the Same Name. This then also increased the admiration felt for him. There is another story that Antigonus when attending his lectures inquired of him why he drew water and received the reply, "Is drawing water all I do? What? Do I not dig ? What? Do I not water the garden? or undertake any other labour for the love of philosophy?" For Zeno used to discipline him to this and bid him return him an obol from his wages. A slave allowed by his master to hire himself out to another master was bound by Attic law to refund to his own master a part ( a)pofora/) of the wages he received. Zeno claimed a part of his pupil's earnings.
And one day he produced a handful of small coin before his acquaintance and said, "Cleanthes could even maintain a second Cleanthes, if he liked, whereas those who possess the means to keep themselves yet seek to live at the expense of others, and that too though they have plenty of time to spare from their studies." Hence Cleanthes was called a second Heracles. He had industry, but no natural aptitude for physics, and was extraordinarily slow. On which account Timon describes him thus Frag. 41 D.: Who is this that like a bell-wether ranges over the ranks of men, a dullard, lover of verse, hailing from Assos, Diels' reading li/qos gives the line a far better rhythm. a mass of rock, unventuresome.
And he used to put up with gibes from his fellowpupils and did not mind being called the ass, telling them that he alone was strong enough to carry the load of Zeno.
Once when he was reproached with cowardice, he replied, "That is why I so seldom go wrong." Again, when extolling his own manner of life above that of the wealthy, he used to say that, while they were playing at ball, he was at work digging hard and barren ground. He would often find fault with himself too, and one day when Ariston heard him doing this and asked, "Who is it you are scolding so?" he, laughing, said, "An old man with grey hairs and no wits." To some one who declared that Arcesilaus did not do what he ought, his reply was, "No more of this; do not censure him. For if by his words he does away with duty, he maintains it at all events by his deeds." And Arcesilaus rejoined, "I am not to be won by flattery." Whereupon Cleanthes said, "True, but my flattery consists in alleging that your theory is incompatible with your practice."
When some one inquired of him what lesson he ought to give his son, Cleanthes in reply quoted words from the Electra: Silence, silence, light be thy step. Eur. El. 140.
A Lacedaemonian having declared that toil was a good thing, he was overjoyed and said, Thou art of gentle blood, dear child. Hom. Od. iv.
611.
Dicit autem Hecato in Sententiis eum, cum adulescens quidam formosus dixisset, Si pulsans ventrem ventrizat, pulsans coxas coxizat, dixisse, Tibi habeas, adulescens, coxizationes: nempe vocabula quae conveniunt analogia non semper etiam significatione conveniunt. Once in conversation with a youth he put the question, "Do you see?" and when the youth nodded assent, he went on, "Why, then, don't I see that you see?"
He was present in the theatre when the poet Sositheus uttered the verse-- Driven by Cleanthes' folly like dumb herds, Nauck, T.G.F. 2, p.
823.
and he remained unmoved in the same attitude. At which the audience were so astonished that they applauded him and drove Sositheus off the stage. Afterwards when the poet apologized for the insult, he accepted the apology, saying that, when Dionysus and Heracles were ridiculed by the poets without getting angry, it would be absurd for him to be annoyed at casual abuse. He used to say that the Peripatetics were in the same case as lyres which, although they give forth sweet sounds, never hear themselves. It is said that when he laid it down as Zeno's opinion that a man's character could be known from his looks, certain witty young men brought before him a rake with hands horny from toil in the country and requested him to state what the man's character was.
Cleanthes was perplexed and ordered the man to go away; but when, as he was making off, he sneezed, "I have it," cried Cleanthes, "he is effeminate."
To the solitary man who talked to himself he remarked, "You are not talking to a bad man." When some one twitted him on his old age, his reply was, "I too am ready to depart; but when again I consider that I am in all points in good health and that I can still write and read, I am content to wait." We are told that he wrote down Zeno's lectures on oyster-shells and the blade-bones of oxen through lack of money to buy paper. Such was he ; and yet, although Zeno had many other eminent disciples, he was able to succeed him in the headship of the school.
He has left some very fine writings, which are as follows: Of Time.
Of Zeno's Natural Philosophy, two books.
Interpretations of Heraclitus, four books.
De Sensu.
Of Art.
A Reply to Democritus.
A Reply to Aristarchus.
A Reply to Herillus.
Of Impulse, two books.
Antiquities.
Of the Gods.
Of Giants.
Of Marriage.
On Homer.
Of Duty, three books.
Of Good Counsel.
Of Gratitude.
An Exhortation.
Of the Virtues.
Of Natural Ability.
Of Gorgippus.
Of Envy.
Of Love.
Of Freedom.
The Art of Love.
Of Honour.
Of Fame.
The Statesman.
Of Deliberation.
Of Laws.
Of Litigation.
Of Education.
Of Logic, three books.
Of the End.
Of Beauty.
Of Conduct.
Of Knowledge.
Of Kingship.
Of Friendship.
On the Banquet.
On the Thesis that Virtue is the same in Man and in Woman.
On the Wise Man turning Sophist.
Of Usages.
Lectures, two books.
Of Pleasure.
On Properties.
On Insoluble Problems.
Of Dialectic.
Of Moods or Tropes.
Of Predicates.
This, then, is the list of his works.
His end was as follows. He had severe inflammation of the gums, and by the advice of his doctors he abstained from food for two whole days. As it happened, this treatment succeeded, so that the doctors were for allowing him to resume his usual diet. To this, however, he would not consent, but declaring that he had already got too far on the road, he went on fasting the rest of his days until his death at the same age as Zeno according to some authorities, having spent nineteen years as Zeno's pupil.
My lighter verse Anth.
Plan. v. 36. on him runs thus: I praise Cleanthes, but praise Hades more, Who could not bear to see him grown so old, So gave him rest at last among the dead, Who'd drawn such load of water while alive.
Amongst those who after the death of Zeno became pupils of Cleanthes was Sphaerus of Bosporus, as already mentioned. § 37. After making considerable progress in his studies, he went to Alexandria to the court of King Ptolemy Philopator. 222-205 b.c. One day when a discussion had arisen on the question whether the wise man could stoop to hold opinion, Cf. sup. § 162. and Sphaerus had maintained that this was impossible, the king, wishing to refute him, ordered some waxen pomegranates to be put on the table.
Sphaerus was taken in and the king cried out, "You have given your assent to a presentation which is false." But Sphaerus was ready with a neat answer. "I assented not to the proposition that they are pomegranates, but to another, that there are good grounds for thinking them to be pomegranates. Certainty of presentation and reasonable probability are two totally different things." Mnesistratus having accused him of denying that Ptolemy was a king, his reply was, "Being of such quality as he is, Ptolemy is indeed a king."
The books that he wrote were as follows: Of the Cosmos, two books.
Of Elements.
Of Seed.
Of Fortune.
Of Minimal Parts.
Against Atoms and Images.
Of Organs of Sense.
A Course of Five Lectures on Heraclitus.
On the Right Arrangement of Ethical Doctrine.
Of Duty.
Of Impulse.
Of the Passions, two books.
Of Kingship.
Of the Spartan Constitution.
Of Lycurgus and Socrates, three books.
Of Law.
On Divination.
Dialogues on Love.
Of the School of Eretria.
Of Similars.
Of Terms.
Of Habit.
Of Contradictions, three books.
Of Discourse.
Of Wealth.
Of Fame.
Of Death.
Handbook of Dialectic, two books.
Of Predicates.
Of Ambiguous Terms.
Letters.
Chapter 7.
Chrysippus, the son of Apollonius, came either from Soli or from Tarsus, as Alexander relates in his Successions. He was a pupil of Cleanthes. Before this he used to practise as a long-distance runner ; but afterwards he came to hear Zeno, or, as Diocles and most people say, Cleanthes; and then, while Cleanthes was still living, withdrew from his school and attained exceptional eminence as a philosopher. He had good natural parts and showed the greatest acuteness in every branch of the subject; so much so that he differed on most points from Zeno, and from Cleanthes as well, to whom he often used to say that all he wanted was to be told what the doctrines were; he would find out the proofs for himself.
Nevertheless, whenever he had contended against Cleanthes, he would afterwards feel remorse, so that he constantly came out with the lines Eur. Or. 540-1.: Blest in all else am I, save only where I touch Cleanthes So renowned was he for dialectic that most people thought, if the gods took to dialectic, they would adopt no other system than that of Chrysippus. He had abundance of matter, but in style he was not successful. In industry he surpassed every one, as the list of his writings shows; for there are more than 705 of them. He increased their number by arguing repeatedly on the same subject, setting down anything that occurred to him, making many corrections and citing numerous authorities. So much so that in one of his treatises he copied out nearly the whole of Euripides' Medea, and some one who had taken up the volume, being asked what he was reading, replied, "The Medea of Chrysippus."
Apollodorus of Athens in his Collection of Doctrines, wishing to show that what Epicurus wrote with force and originality unaided by quotations was far greater in amount than the books of Chrysippus, says, to quote his exact words, "If one were to strip the books of Chrysippus of all extraneous quotations, his pages would be left bare." So much for Apollodorus. Of Chrysippus the old woman who sat beside him used to say, according to Diocles, that he wrote 500 lines a day. Hecato says that he came to the study of philosophy, because the property which he had inherited from his father had been confiscated to the king's treasury.
In person he was insignificant, as is shown by the statue in the Ceramicus, which is almost hidden by an equestrian statue hard by; and this is why Carneades called him Crypsippus or Horse-hidden.
Once when somebody reproached him for not going with the multitude to hear Ariston, he rejoined, "If I had followed the multitude, I should not have studied philosophy." When some dialectician got up and attacked Cleanthes, proposing sophistical fallacies to him, Chrysippus called to him, "Cease to distract your elder from matters of importance; propound such quibbles to us juniors." Again, when somebody who had a question to ask was steadily conversing with him in private, and then upon seeing a crowd approaching began to be more contentious, he said: Ah! brother mine, thine eye is growing wild: To madness fast thou'rt changing, sane but now. Eur. Or. 253.
At wine-parties he used to behave quietly, though he was unsteady on his legs; which caused the woman-slave to say, "As for Chrysippus, only his legs get tipsy." His opinion of himself was so high that when some one inquired, "To whom shall I entrust my son?" he replied, "To me: for, if I had dreamt of there being anyone better than myself, I should myself be studying with him." Hence, it is said, the application to him of the line Od. x. 495.: He alone has understanding; the others flit shadow-like around; and But for Chrysippus, there had been no Porch.
At last, however,--so we are told by Sotion in his eighth book,--he joined Arcesilaus and Lacydes and studied philosophy under them in the Academy.
And this explains his arguing at one time against, and at another in support of, ordinary experience, and his use of the method of the Academy when treating of magnitudes and numbers.
On one occasion, as Hermippus relates, when he had his school in the Odeum, he was invited by his pupils to a sacrificial feast. There after he had taken a draught of sweet wine unmixed with water, he was seized with dizziness and departed this life five days afterwards, having reached the age of seventy-three years, in the 143rd Olympiad. 208-204 b.c. This is the date given by Apollodorus in his Chronology. I have toyed with the subject in the following verses Anth. Pal. vii.
706.: Chrysippus turned giddy after gulping down a draught of Bacchus; he spared not the Porch nor his country nor his own life, but fared straight to the house of Hades.
Another account is that his death was caused by a violent fit of laughter; for after an ass had eaten up his figs, he cried out to the old woman, "Now give the ass a drink of pure wine to wash down the figs." And thereupon he laughed so heartily that he died.
He appears to have been a very arrogant man. In §§ 185-189; cf. Wilamowitz, Antig. von K. pp. 104 sq. At any rate, of all his many writings he dedicated none to any of the kings. And he was satisfied with one old woman's judgement, says Demetrius in his work called Men of the Same Name. When Ptolemy wrote to Cleanthes requesting him to come himself or else to send some one to his court, Sphaerus undertook the journey, while Chrysippus declined to go. On the other hand, he sent for his sister's sons, Aristocreon and Philocrates, and educated them. Demetrius above mentioned is also our authority for the statement that Chrysippus was the first who ventured to hold a lecture-class in the open air in the Lyceum.
There was another Chrysippus, a native of Cnidus, a physician, Cf. viii. 89-90, and note ad loc.; also Pliny, N.H.
xxix. 5. to whom Erasistratus says that he was under great obligation. And another besides, a son Or perhaps a grandson, as Wilamowitz suggests, Antig. von Kar. p. 326. of the former, court-physician to Ptolemy, who on a false charge was dragged about and castigated with the lash. And yet another was a pupil of Erasistratus, and another the author of a work on Agriculture.
To return to the philosopher. He used to propound arguments such as the following: "He who divulges the mysteries to the uninitiated is guilty of impiety. Now the hierophant certainly does reveal the mysteries to the uninitiated, ergo he is guilty of impiety." Cf. supr. ii.
101. Or again: "What is not in the city is not in the house either: now there is no well in the city, ergo there is none in the house either." Yet another: "There is a certain head, and that head you have not. Now this being so, there is a head which you have not, therefore you are without a head."
Again: "If anyone is in Megara, he is not in Athens: now there is a man in Megara, therefore there is not a man in Athens." Again: "If you say something, it passes through your lips: now you say wagon, consequently a wagon passes through your lips." And further: "If you never lost something, you have it still ; but you never lost horns, ergo you have horns." Others attribute this to Eubulides.
There are people who run Chrysippus down as having written much in a tone that is gross and indecent. For in his work On the ancient Natural Philosophers at line 600 or thereabouts he interprets the story of Hera and Zeus coarsely, with details which no one would soil his lips by repeating.
Indeed, his interpretation of the story is condemned as most indecent. He may be commending physical doctrine; but the language used is more appropriate to street-walkers than to deities; and it is moreover not even mentioned by bibliographers, who wrote on the titles of books. What Chrysippus makes of it is not to be found in Polemo nor Hypsicrates, no, nor even in Antigonus. It is his own invention. Again, in his Republic he permits marriage with mothers and daughters and sons. He says the same in his work On Things for their own Sake not Desirable, right at the outset.
In the third book of his treatise On Justice, at about line 1000, he permits eating of the corpses of the dead.
And in the second book of his On the Means of Livelihood, where he professes to be considering a priori how the wise man is to get his living, occur the words: "And yet what reason is there that he should provide a living? For if it be to support life, life itself is after all a thing indifferent. If it be for pleasure, pleasure too is a thing indifferent. While if it be for virtue, virtue in itself is sufficient to constitute happiness. The modes of getting a livelihood are also ludicrous, as e.g. maintenance by a king; for he will have to be humoured: or by friends; for friendship will then be purchasable for money: or living by wisdom; for so wisdom will become mercenary." These are the objections urged against him.
As the reputation of his writings stands so high, I have decided to make a separate catalogue of them, arranged according to the class of subject treated. And they are as follows: I. Logic.
Logical Theses.
The Philosopher's Inquiries.
Dialectical Definitions addressed to Metrodorus, six books.
On the Terms used in Dialectic, addressed to Zeno, one book.
Art of Dialectic, addressed to Aristagoras, one book.
Probable Hypothetical Judgements, addressed to Dioscurides, four books.
II. Logic dealing with the subject matter.
First series: Of Judgements, one book.
Of Judgements which are not Simple, one book.
Of the Complex Judgement, addressed to Athenades, two books.
Of Negative Judgements, addressed to Aristagoras, three books.
Of Affirmative Judgements, addressed to Athenodorus, one book.
Of Judgements expressed by means of Privation, addressed to Thearus, one book.
Of Indefinite Judgements, addressed to Dion, three books.
On the Variety of Indefinite Judgements, four books.
On Temporal Judgements, two books.
On Judgements in the Perfect Tense, two books.
Second series: Of a True Disjunctive Judgement, addressed to Gorgippides, one book.
Of a True Hypothetical Judgement, addressed to Gorgippides, four books.
Choosing from Alternatives, addressed to Gorgippides, one book.
A Contribution to the Subject of Consequents, one book.
On the Argument which employs three Terms, also addressed to Gorgippides, one book.
On Judgements of Possibility, addressed to Clitus, four books.
A Reply to the Work of Philo on Meanings, one book.
On the Question what are False Judgements, one book.
Third series: Of Imperatives, two books.
Of Asking Questions, two books.
Of Inquiry, four books.
Epitome of Interrogation and Inquiry, one book.
Epitome of Reply, one book.
Of Investigation, two books.
Of Answering Questions, four books.
Fourth series: Of Predicates, addressed to Metrodorus, ten books.
Of Nominatives and Oblique Cases, addressed to Phylarchus, one book.
Of Hypothetical Syllogisms, addressed to Apollonides, one book.
A Work, addressed to Pasylus, on Predicates, four books.
Fifth series : Of the Five Cases, one book.
Of Enunciations classified according to subject matter, one book.
Of Modification of Significance, addressed to Stesagoras, two books.
Of Proper Nouns, two books.
III. Logic, as concerned with words or phrases and the sentence.
First series: Of Singular and Plural Expressions, six books.
On Single Words, addressed to Sosigenes and Alexander, five books.
Of Anomalous Words or Phrases, addressed to Dion, four books.
Of the Sorites Argument as applied to Uttered Words, three books.
On Solecisms, one book.
On Solecistic Sentences, addressed to Dionysius, one book.
Sentences violating Ordinary Usage, one book.
Diction, addressed to Dionysius, one book.
Second series: Of the Elements of Speech and on Words Spoken, five books.
Of the Arrangement of Words Spoken, four books.
Of the Arrangement and Elements of Sentences, addressed to Philip, three books.
Of the Elements of Speech, addressed to Nicias, one book.
Of the Relative Term, one book.
Third series: Against Those who reject Division, two books.
On Ambiguous Forms of Speech, addressed to Apollas, four books.
On Figurative Ambiguities, one book.
Of Ambiguity in the Moods of the Hypothetical Syllogism, two books.
A Reply to the Work of Panthoides on Ambiguities, two books.
Introduction to the Study of Ambiguities, five books.