Presocratics do not usually use the word episteme, they prefer gnosis. In Plato, episteme is regularly about the forms. The hypotheses that episteme is the same as perception, true opinion, or true opinion with an account, are all refuted. Plato uses gnosis relatively rarely, although he does use it of knowledge of the beautiful. For Heraclitus, “People are deceived about the gnosis of the obvious things”. For Aristotle, episteme is about the causes, represented in syllogistic deductions. Aristotle says that episteme may be distinguished into practical, productive, and theoretical, and that theoretical episteme into mathematical, physical, and theological. In Aristotle, episteme is often translated as science. The Aristotelian term gnosis is used about particular facts, observable and unobservable. Episteme by contrast, sometimes refers to scientific knowledge or to a body of truths known. Mathematics or astronomy counts as episteme. Sometimes refers to crafts and disciplines that lack a demonstrative structure, but are also cases of episteme, a body of truths. Aristotle explicit comments are mostly about episteme, if we think of episteme as continuous with the philosophy of science. Aristotle says that all animals share some kind of gnosis because they all have the faculty of perception. In general, in old Greece Gnosis means more knowledge by perception, particular facts, episteme means more knowledge by systematic study or demonstration. In the New Testament, gnosis appears with the sense of spiritual knowledge. In later Greek writers, it is used especially of esoteric knowledge.