[108] Diog. 39: τριμερῆ φασιν εἶναι τὸν κατὰ φιλοσοφίαν λόγον· εἶναι γὰρ αὐτοῦ τὸ μέν τι φυσικὸν, τὸ δὲ ἠθικὸν, τὸ δὲ λογικόν. οὕτω δὲ πρῶτος διεῖλε Ζήνων ὁ Κιτιεὺς ἐν τῷ περὶ λόγου καὶ Χρύσιππος ἐν τῷ αʹ περὶ λόγου καὶ ἐν τῇ αʹ τῶν φυσικῶν, καὶ Ἀπολλόδωρος ὁ Ἔφιλλος ἐν τῷ πρώτῳ τῶν εἰς τὰ δόγματα εἰσαγωγῶν, καὶ Εὔδρομος ἐν τῇ ἠθικῇ στοιχειώσει, καὶ Διογένης ὁ Βαβυλώνιος, καὶ Ποσειδώνιος. Sext. Math. vii. 16. Sen. Ep. 89, 9; 14. The six divisions enumerated by Cleanthes (Diog. 41)—Dialectic, Rhetoric, Ethics, Politics, Physics, Theology (Diog. 41) may be easily reduced to three. [109] According to Diog. 40, the first place was assigned to Logic, the second to Science, the third to Ethics, by Zeno, Chrysippus, Archedemus, Eudemus, and others. The same order, but inverted, is found in Diogenes of Ptolemais, and in Seneca, Ep. 89, 9. The latter, however, observes (Nat. Qu. Prol. 1) that the difference between that part of philosophy which treats about God, and that which treats about man, is as great as the difference between philosophy and other departments, or even as between God and man. On the other hand, Apollodorus places Ethics in the middle, as also Cleanthes does, and likewise Panætius and Posidonius, if it is certain that they began with science. This appears, however, only to have reference to their order in discussion (see Sext. Math. vii. 22, probably on the authority of Posidonius). A few (Diog. 40) asserted that the parts could be so little separated, that they must be always treated together. The statement of Chrysippus (in Plut. Sto. Rep. 9, 1), that Logic must come first, and be followed by Ethics and Science, so that the theological part may form the conclusion, only refers to the order in which they ought to be taught. [110] In Diog. 39; Sext. Math. vii. 17; Philo, Mut. Nom. p. 1055, E. Hösch. (589 M); De Agricul. 189, D (302), philosophy is compared to an orchard, Logic represents the fence, Science the trees. Ethics the fruit; so that Ethics are the end and object of the whole. Philosophy is also compared to a fortified town, in which the walls are represented by Logic, but in which the position of the other two is not clear; to an egg, Logic being the shell, and, according to Sextus, Science being the white and Ethics the yolk, but the reverse according to Diogenes. Dissatisfied with this comparison, Posidonius preferred to compare philosophy to a living creature, in which Logic constitutes the bones and muscles, Science the flesh and blood, and Ethics the soul. But Diogenes has another version of this simile, according to which Science represents the soul; and Ritter iii. 432, considers the version of Diogenes to be the older of the two. [111] See Sext. Pyrrh. ii. 13.