[Footnote 128: “Substance” (οὐσία) and “accident” (συμβεβηκός) are defined by Aristotle in the _Metaphysica_, Bk. IV, cc. 8, 9 respectively. The definitions in no way bear the interpretation that Hippolytus here puts on them. In the _Categories_, which, whether by Aristotle or not, are not referred to by him in any of his extant works, it is said (c. 4) that “of things in complex enunciated, each signifies _either_ Substance or Quantity, or Quality or Relation, or Where or When, or Position, or Possession, or Action, or Passion.” It is from this that Hippolytus probably took the statement in our text. The illustrations are in part found in _Metaphysica_, c. 4.] [Footnote 129: The famous “Quintessence.” So Aetius, _De Plac. Phil._, Bk. I, c. 1, § 38. But see Diog. Laert. in next note.] [Footnote 130: This is practically _verbatim_ from Diog. Laert., V, _vit. Arist._, c. 13.] [Footnote 131: Hippolytus gives as is usual with him a more detailed account of Aristotle’s doctrines on these points later. (See Book VII, II, pp. 62 ff. _infra_.) He there admits that he cannot say exactly what was Aristotle’s doctrine about the soul. He also refers to books of Aristotle on Providence and the like which, _teste_ Cruice, no longer exist. Cf. Macmahon’s note on same page (p. 272 of Clark’s edition).] [Footnote 132: ἐπὶ τὸ συλλογιστικώτερον τὴν φιλοσοφίαν ηὔξησαν. _Syllogisticæ artis expolitione philosophiam locupletarunt._] [Footnote 133: Prof. Arnold in his lucid book on _Roman Stoicism_ (Cambridge, 1911, p. 219, n. 4) quotes this as a genuine Stoic doctrine. But Diog. Laert., VII, _vit. Zeno_, c. 68, represents Zeno, Cleanthes, Chrysippus, Archedemus and Posidonius as agreeing that principles and elements differ from one another in being respectively indestructible and destroyed, and because elements are bodies while principles have none. For the Stoic idea of God, see _op. cit._, c. 70. So Cicero, _De Natura Deorum_, Bk. I, cc. 8, 18, makes Zeno say that the cosmos is God, but in the _Academics_, II, 41 that Aether is the Supreme God, with which doctrine, he says, nearly all Stoics agree. Perhaps Hippolytus is here quoting Clement of Alexandria, _Stromateis_, VI, 71, who says that the Stoics dare to make the God of all things “a corporeal spirit.” For the Stoic doctrine of Providence, see Diog. Laert., _vit. Zeno_, c. 70.] [Footnote 134: ποιῶν καὶ τὸ αὐτεξούσιον μετὰ τῆς ἀνάγκης οἷον τῆς εἱμαρμένης. Τὸ αὐτεξούσιον is the recognized expression for free will. Note the difference between ἀνάγκη, “compulsion,” and εἱμαρμένη, “destiny.” For the Stoic doctrine of Fate, see Diog. Laert., _vit. cit._, c. 74.] [Footnote 135: Diog. Laert., _ubi cit._, c. 84.] [Footnote 136: From ψῦξις, “cooling”--a bad pun.] [Footnote 137: It is extremely doubtful whether the metempsychosis ever formed part of Stoic doctrine.]