because it is conversant in things which receive all sorts of changes, passions, and inequalities. Now how he could have left sense and opinion, if he had not also left any thing sensible and opinable, it is impossible for any man to say. But because to that which truly _is_ it appertains to continue in its being, and because sensible things sometimes are, sometimes are not, continually passing from one being to another and perpetually changing their state, he thought they required some other name than that of _entia_, or things which always are. This speech therefore concerning _ens_ (or that which is), that it should be but one, is not to take away the plurality of sensible things, but to show how they differ from that which is intelligible. Which difference Plato in his discourse of Ideas more fully declaring, has thereby afforded Colotes an opportunity of cavilling. 14. Therefore it seems not unreasonable to me to take next into our consideration, as it were all in a train, what he has also said against him. But first let us contemplate a little the diligence—together with the manifold and profound knowledge—of this our philosopher, who says, that Aristotle, Xenocrates, Theophrastus, and all the Peripatetics have followed these doctrines of Plato. For in what corner of the uninhabitable world have you, O Colotes, written your book, that, composing all these accusations against such personages, you never have lighted upon their works, nor have taken into your hands the books of Aristotle concerning Heaven and the Soul, nor those of Theophrastus against the Naturalists, nor the Zoroaster of Heraclides, nor his books of Hell, nor that of Natural Doubts and Difficulties, nor the book of Dicaearchus concerning the Soul; in all which books they are in the highest degree contradictory and repugnant to Plato about the principal and greatest points of natural philosophy? Nay, Strato himself, the very head and prince of the other Peripatetics, agrees not in many things with Aristotle, and holds opinions altogether contrary to Plato, concerning motion, the understanding, the soul, and generation. In fine, he says that the world is not an animal, and that what is according to Nature follows what is according to Fortune; for that Chance gave the beginning, and so every one of the natural effects was afterwards finished.