Of Aristotle's immediate successors one deserves to be noticed here, namely, Strato of Lampsacus, who developed his master's cosmology into a system of naturalism.
Strato appears to reject Aristotle's idea of an original source of movement and life extraneous to the world in favour of an immanent principle.
It was perhaps a Parthian governor of Mesopotamia that was called in to help Strato of Beroea against Demetrius III.; but before long Mesopotamia (especially the district of Nisibis) was attached to the growing dominions of Armenia under its ambitious king Tigranes, perhaps with the consent of Sinatruces (Sanatruces).
Cudworth criticizes two main forms of materialistic atheism, the atomic, adopted by Democritus, Epicurus and Hobbes; and the hylozoic, attributed to Strato, which explains everything by the supposition of an inward self-organizing life in matter.
The naturalistic tendency of the school reached its full expression in Strato of Lampsacus, the most independent, and probably the ablest, of the earlier Peripatetics.
The true explanation of things was to be found, according to Strato, in the forces which produced their attributes, and he followed Aristotle in deducing all phenomena from the fundamental attributes or elements of heat and cold.
The successors of Strato in the headship of the Lyceum were Lyco, Aristo of Ceos, Critolaus, Diodorus of Tyre, and Erymneus, who brings the philosophic succession down to about z oo B.C. Other Peripatetics belonging to this period are Hieronymus of Rhodes, Prytanis and Phormio of Ephesus, the delirus senex who attempted to instruct Hannibal in the art of war (Cic. De orat.
The fact is that, after Strato, the Peripatetic school has no thinker of any note for about 200 years.