good things of the body and those extrinsic to it.[1] The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic [to the body] are wealth, nobility, glory, power, peace, friendship.[2] And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This [philosopher] also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that [the soul] in an individual, as we have before stated, vanishes [in the fifth body]. This [speculator], then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno [held his school] in the porch called Poecilé. And the followers of Zeno obtained their name from the place—that is, from Stoa—[i.e. a porch], being styled Stoics; whereas Aristotle's followers [were denominated] from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle.
Chapter xviii.
The Stoics—their Superiority in Logic—Fatalists—their Doctrine of Conflagrations.
The Stoics themselves also imparted growth to philosophy, in respect of a greater development of the art of syllogism, nnd included almost everything under definitions, both Chrysippus and Zeno being coincident in opinion on this point. And they likewise supposed God to be the one originating principle of all things, being a body of the utmost refinement, and that His providential care pervaded everything;
