In Greece, the heads of sects were succeeded in their schools or academies as in a domain or inheritance. Speusippus, the nephew of Plato, continued to deliver lectures in the Academy, as did also four other successive masters, Xenocrates, Polemo, Crates, and Crantor, all of whom retained the name of Academics, and taught the doctrines of their master without mixture or corruption. But on the appointment of Xenocrates to the chair of the Academy, Aristotle, the most eminent of Plato’s scholars, had betaken himself to another Gymnasium, called the Lyceum, which became the resort of the Peripatetics. The commanding genius of their founder enlarged the sphere of knowledge and intellect, devised the rules of logic, and traced out the principles of rhetorical and poetical criticism: But the sect which he exalted to unrivalled celebrity, though differing in name from the contemporary Academics, coincided with them generally in all the principal points of physical and moral philosophy, and particularly in those concerning which the Romans chiefly inquired. “Though they differed in terms,” says Cicero, “they agreed in things(361), and those persons are grossly mistaken who imagine that the old Academics, as they are called, are any other than the Peripatetics.” Accordingly, we find that both believed in the superintending care of Providence, the immortality of the soul, and a future state of reward and punishment. The supreme good they placed in virtue, with a sufficiency of the chief external advantages of nature, as health, riches, and reputation. Such enjoyments they taught, when united with virtue, make the felicity of man perfect; but if virtuous, he is capable of being happy, (though not entirely so,) without them.