morietur hoc morbo: at hoc idem si vere dicatur in eo, in quo tanta vis morbi non appareat, nihilominus futurum sit. Ita fit ut commutatio ex vero in falsum, ne in futuro quidem ulla fieri possit." Cicero makes it clear enough that Chrysippus often found himself in difficulties in this dispute, and that is no matter for astonishment: for the course he had chosen was not bound up with his dogma of fate, and, if he had known how, or had dared, to reason consistently, he would readily have adopted the whole hypothesis of Diodorus. We have seen already that the freedom he assigned to the soul, and his comparison of the cylinder, did not preclude the possibility that in reality all the acts of the human will were unavoidable consequences of fate. Hence it follows that everything which does not happen is impossible, and that there is nothing possible but that which actually comes to pass. Plutarch (_De Stoicor. Repugn._, pp. 1053, 1054) discomfits him completely, on that point as well as on the dispute [232] with Diodorus, and maintains that his opinion on possibility is altogether contrary to the doctrine of _fatum_. Observe that the most eminent Stoics had written on this matter without following the same path. Arrian (in _Epict._, lib. 2, c. 29, p. m. 166) named four of them, who are Chrysippus, Cleanthes, Archidemus and Antipater. He evinces great scorn for this dispute; and M. Menage need not have cited him as a writer who had spoken in commendation of the work of Chrysippus [Greek: peri dynaton] ("citatur honorifice apud Arrianum", Menag. in _Laert._, I, 7, 341) for assuredly these words, "[Greek: gegraphe de kai Chrysippos thaumastos], etc., de his rebus mira scripsit Chrysippus", etc., are not in that connexion a eulogy. That is shown by the passages immediately before and after it. Dionysius of Halicarnassus (_De Collocat. Verbor._, c. 17, p. m. 11) mentions two treatises by Chrysippus, wherein, under a title that promised something different, much of the logicians' territory had been explored. The work was entitled "[Greek: peri tes syntaxeos ton tou logou meron], de partium orationis collocatione", and treated only of propositions true and false, possible and impossible, contingent and equivocal, etc., matter that our Schoolmen have pounded down and reduced to its essence. Take note that Chrysippus recognized that past things were necessarily true, which Cleanthes had not been willing to admit. (Arrian, _ubi supra_, p. m. 165.) "[Greek: Ou pan de parelelythos alethes anankaion esti, kathaper hoi peri Kleanthen pheresthai dokousi]. Non omne praeteritum ex necessitate verum est, ut illi qui Cleanthem sequuntur sentiunt." We have already seen (p. 562, col. 2) that Abelard is alleged to have taught a doctrine which resembles that of Diodorus. I think that the Stoics pledged themselves to give a wider range to possible things than to future things, for the purpose of mitigating the odious and frightful conclusions which were drawn