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[1] See below, § 95.

[2] μάλιστα μὲν οὖν τῶν μαθητῶν ὑπὸ τοῦ Ζήνωνος ἠγαπᾶτο ὁ Περσαῖος Ind. Sto. Herc. col. xii 3 (Arnim i 437).

[3] ‘Zenonis Stoici servus, qui Persaeus vocatus est’ A. Gellius N. A. ii 18, 8. ἦν γὰρ ὄντως οἰκέτης γεγονὼς τοῦ Ζήνωνος, ὡς Νικίας ὁ Νικαεὺς ἱστορεῖ ἐν τῇ περὶ τῶν φιλοσόφων ἱστορίᾳ καὶ Σωτίων ὁ Ἀλεξανδρεὺς ἐν ταῖς Διαδοχαῖς Athen. iv 54 (Arnim i 452). On the other hand ‘nullum [servum fuisse] Zenoni ... satis constat’ Sen. Dial. xii 12, 4.

[4] Arnim i 439, 440.

[5] ib. 449.

[6] Athen. iv 54 (Arnim i 452).

[7] Diog. L. vii 162.

[8] Athen. as above.

[9] Paus. ii 8, 4; vii 8, 3 (Arnim i 442).

[10] Plut. Arat. 23, 3. According to Plutarch he afterwards admitted that he had been wrongly taught as to the ‘good general.’

[11] ‘Persaeus eos dicit esse habitos deos, a quibus magna utilitas ad vitae cultum esset inventa, ipsasque res utiles et salutares deorum esse vocabulis nuncupatas’ Cic. N. D. i 15, 38. Persaeus derived the theory from Prodicus; Philod. de piet. 9 (Arnim i 448), and above, § 42.

[12] Diog. L. vii 9.

[13] ἐκ Διὸς ἀρχώμεσθα, τὸν οὐδέποτ’ ἄνδρες ἐῶμεν | ἄῤῥητον· μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαί, | πᾶσαι δ’ ἀνθρώπων ἀγοραί, μεστὴ δὲ θάλασσα | καὶ λιμένες· πάντῃ δὲ Διὸς κεχρήμεθα πάντες. | τοῦ γὰρ καὶ γένος ἐσμέν· ὁ δ’ ἤπιος ἀνθρώποισιν | δεξιὰ σημαίνει, λαοὺς δ’ ἐπὶ ἔργον ἐγείρει | μιμνῄσκων βιότοιο: Aratus, Phaen. Pref.

[14] Plut. Cleo. 11, 2.

[15] Mahaffy, Empire of the Ptolemies, p. 222.

[16] ib. p. 245.

[17] Zeller, Stoics etc., p. 44.

[18] ‘Sphaeri, hominis in primis bene definientis, ut putant Stoici’ Cic. Tusc. disp. iv 24, 53.

[19] See below, § 332.

[20] ‘fortitudo est ... conservatio stabilis iudici in iis rebus, quae formidolosae videntur ... [haec definitio erat] Sphaeri’ Cic. as above. The principle was accepted by all Stoics, see below, § 323.

[21] ‘omitto ... Erillum, qui in cognitione et scientia summum bonum ponit; qui cum Zenonis auditor esset, vides quantum ab eo dissenserit, et quam non multum a Platone’ Cic. Ac. ii 42, 129. See also Fin. iv 14, 36.

[22] ‘sin ea [quae virtus leget quaeque reiciet] non neglegemus neque tamen ad finem summi boni referemus, non multum ab Erilli levitate aberrabimus; facit enim ille duo seiuncta ultima bonorum’ Fin. iv 15, 40.

[23] ζῆν ἀεὶ πάντα ἀναφέροντα πρὸς τὸ μετ’ ἐπιστήμης ζῆν Diog. L. vii 165.

[24] ὑποτελὶς δ’ ἐστὶ τὸ πρῶτον οἰκεῖον τοῦ ζῴου πάθος, ἀφ’ οὗ κατήρξατο συναισθάνεσθαι τὸ ζῷον τῆς συστασέως αὑτοῦ, οὔπω λογικὸν [ὂν] ἀλλ’ ἄλογον Stob. ii 7, 3 c.

[25] διαφέρειν δὲ τέλος καὶ ὑποτελίδα· τῆς μὲν γὰρ καὶ τοὺς μὴ σοφοὺς στοχάζεσθαι, τοῦ δὲ μόνον τὸν σοφόν Diog. L. vii 165.

[26] The best discussion is by Hirzel, Untersuchungen, ii 46 sqq. He considers the teaching of Herillus to have inclined to Cynism rather than to Platonism, and to have been substantially identical with that of Aristo.

[27] λάλον ἐπέκαλει Diog. L. vii 18.

[28] Athen. vi 58 (Arnim i 342).

[29] ib. vii 14 (Arnim i 341).

[30] See above, § 89.

[31] Diog. L. vii 163.

[32] ib. vii 161.

[33] ‘nihil istorum [physicorum] sciri putat posse’ Cic. Ac. ii 39, 123.

[34] ‘qui neque formam dei intellegi posse censeat, neque in dis sensum esse dicat; dubitetque omnino deus animans necne sit’ Cic. N. D. i 14, 37.

[35] ‘Aristo moralem quoque ... quam solam reliquerat, circumcidit’ Sen. Ep. 89, 13. ‘hanc partem [quae dat propria cuique personae praecepta] levem existimat, et quae non descendat in pectus usque’ ib. 94, 2: in this letter the whole subject is very fully discussed.

[36] ἴσον γάρ ἐστι τὸ προηγμένον αὐτὴν λέγειν ἀδιάφορον τῷ ἀγαθὸν ἀξιοῦν, καὶ σχεδὸν ὀνόματι μόνον διαφέρον Sext. math. xi 64 (Arnim i 361).

[37] ‘Aristonis ... sententia, non esse res ullas praeter virtutes et vitia, inter quas quicquam omnino interesset’ Cic. Fin. iv 17, 47.

[38] ‘huic [sc. Aristoni] summum bonum est, in his rebus neutram in partem moveri, quae ἀδιαφορία ab ipso dicitur’ Cic. Ac. ii 42, 130.

[39] Galen, Hipp. et Plat. vii 2 (Arnim i 374). Chrysippus is said to have complained that he made the various virtues σχέσεις or variations of a single virtue (Plut. Sto. rep. vii 3); nevertheless the same doctrine frequently reappears in Stoic writers.

[40] ‘vives, inquit Aristo, magnifice atque praeclare, quod erit cunque visum, ages: nunquam angere, nunquam cupies, nunquam timebis’ Cic. Fin. iv 25, 69.

[41] ‘Aristonis ... iampridem explosa sententia est’ Off. i 2, 6; cf. Fin. iv 17, 47.

[42] N. Saal, p. 37 sqq. For fuller discussions of Aristo see Hirzel, Untersuchungen, ii p. 44, and Dyroff, Ethik, pp. 43 sqq., 356 sqq.

[43] Gomperz, Greek Thinkers, ii p. 161.

[44] Mahaffy, Empire of the Ptolemies, p. 207.

[45] Athen. vii 14 (Arnim i 408).

[46] ‘nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem; quasi vero hoc didicisset a Zenone, non dolere, cum doleret! illud audierat nec tamen didicerat, malum illud non esse, quia turpe non esset’ Cic. Fin. v 31, 94; τέλος εἶπε τὴν ἡδονὴν διὰ περίστασιν ὀφθαλμίας Diog. L. vii 166.

[47] ‘[quaerebat Antiochus], Dionysius ille Heracleotes utrum comprehendisset, ... honestum quod esset, id solum bonum esse, an ... honesti inane nomen esse, voluptatem esse summum bonum’ Cic. Ac. ii 22, 71.

[48] Diog. L. vii 167; Athen. x 50 (Arnim i 428).

[49] Diog. L. vii 167.

[50] Diog. L. vii 38.

[51] He drew water by night that he might study philosophy by day, according to Diog. L. vii 168. ‘Cleanthes aquam traxit et rigando horto locavit manus’ Sen. Ep. 44, 3.

[52] Diog. L. vii 37.

[53] ‘Zenonem Cleanthes non expressisset, si tantummodo audisset: vitae enim eius interfuit, secreta perspexit, observavit illum, an ex formula sua viveret’ Sen. Ep. 6, 6.

[54] ‘sensus nostros clariores carminis arta necessitas efficit’ Sen. Ep. 108, 10.

[55] ἐπὶ τῶν αὐτῶν ἔμεινε δογμάτων Diog. L. vii 168.

[56] Stob. i 1, 12 (Arnim i 537).

[57] See above, § 90.

[58] I follow the reading γενόμεσθα, θεοῦ. The words γένος ἐσμέν in the text are surely a reminiscence of Aratus, Phaen. 5 (so Pearson, p. 276), and θεοῦ μίμημα is confirmed by Musonius ap. Stob. Flor. 117, 8 (see below, § 419). Mr Pearson now suggests to me that the MS reading ἤχου may represent the correction of a pious scribe, Ι̅Ϲ̅ Χ̅Υ̅, i.e. Ἰησοῦ Χριστοῦ for θεοῦ. See below, § 244.

[59] The translation follows Pearson’s ἐρρίγασιν. Arnim reads ἔργα τελεῖται. Even the meaning is quite uncertain here.

[60] μεγάλῳ μικροῖς τε (Diels) seems the nearest reading to the MS, so that the word ‘great’ above refers to the sun only.

[61] ἄγου δέ μ’, ὦ Ζεῦ, καὶ σύ γ’ πεπρωμένη, | ὅποι ποθ’ ὑμῖν εἰμὶ διατεταγμένος. | ὡς ἕψομαι γ’ ἄοκνος· ἢν δέ γε μὴ θέλω | κακὸς γενόμενος, οὐδὲν ἧττον ἕψομαι Epict. Manual 53; ‘duc, o parens celsique dominator poli, | quocunque placuit; nulla parendi mora est. | adsum impiger. fac nolle, comitabor gemens, | malusque patiar, quod pati licuit bono. | ducunt volentem fata, nolentem trahunt’ Sen. Ep. 107, 11. The translation given above is by G. H. Rendall (M. Aurel. Introd. p. lxvii).

[62] Clem. Strom. v 3, 17 (Arnim i 559).

[63] Clem. Protrept. vi 72 (Arnim i 557).

[64] Stob. iii 6, 3 (Arnim i 573).

[65] See below, § 317.

[66] As, for instance, Zeller does when he writes ‘Cleanthes was adapted to uphold his master’s teaching, but he was incapable of expanding it more completely, or of establishing it on a wider basis’ Stoics, p. 41.

[67] Hirzel, Untersuchungen, ii pp. 134 sqq.; Stein, Psychologie der Stoa, i 65-72, 162-171, ii 316-332.

[68] Sen. Ep. 113, 23.

[69] Diog. L. vii 174.

[70] ib. 134.

[71] ‘Cleanthes ipsum mundum ... deum dicit esse’ Cic. N. D. i 14, 37.

[72] Arnim i 497, 511.

[73] ‘ultimum et altissimum et omnia complexum ardorem, qui aether nominetur’ Cic. as in note 71.

[74] Cic. N. D. ii 15, 41.

[75] ‘sic res se habet, ut omnia, quae alantur et quae crescant, contineant in se vim caloris, sine qua neque ali possent neque crescere’ ib. 9, 23.

[76] ‘haec (quae Zeno dixit λόγον esse) Cleanthes in spiritum congerit quem permeatorem universitatis affirmat’ Tert. Apol. 21 (Arnim i 533).

[77] The substance of this doctrine is attributed to Zeno also: Ζήνων ... πνεῦμα ἔνθερμον εἶναι τὴν ψυχήν Diog. L. vii 157.

[78] See below, § 277.

[79] Pearson, Introd. p. 45; below, § 362.

[80] Arnim i 143.

[81] There is a slight inconvenience, but also a real advantage, in using this term both in its philosophic sense for the governing part of the soul, and historically for the system of government founded by Augustus. There is a genuine analogy between the two, though it is not developed by the Latin writers. Seneca uses principale only.

[82] ἡγεμονικὸν δὲ τοῦ κόσμου Κλεάνθει μὲν ἤρεσε τὸν ἥλιον εἶναι Euseb. pr. ev. xv 15, 7 (Arnim i 499); and see below, § 201.

[83] Κλεάνθης [τὸν θεὸν] τὴν τοῦ κόσμου ψυχήν Aët. i 7, 17 (Arnim i 532); ‘totius naturae menti atque animo tribuit hoc nomen [dei]’ Cic. N. D. i 14, 37.

[84] ‘Cleanthes ipsum mundum deum dicit esse’ ib.

[85] Cic. N. D. ii 5, 13-15; and see below, ch. x.

[86] See below, § 195.

[87] εἰ τοῖς πολλοῖς, εἶπε, προσεῖχον, οὐκ ἂν ἐφιλοσόφησα Diog. L. vii 182.

[88] ἐγὼ δὲ τἄλλα μακάριος πέφυκ’ ἀνὴρ | πλὴν εἰς Κλεάνθην· τοῦτο δ’ οὐκ εὐδαιμονῶ Diog. L. vii 179.

[89] ib. 182.

[90] ib. 179.

[91] ‘num contentus est [Chrysippus] docere, rem ostendere, definire, explorare? non est contentus: verum auget in quantum potest, exaggerat, praemunit, iterat, differt, recurrit, interrogat, describit, dividit, personas fingit, orationem suam alii accommodat’ Fronto, ep. ad Ant. p. 146 (Arnim ii 27).

[92] ὅθεν φασὶν ἐπ’ αὐτοῦ λεχθῆναι, εἰ μὴ γὰρ ἦν Χρύσιππος, οὐκ ἂν ἦν στοά Diog. L. vii 183.

[93] Diog. L. vii 180.

[94] ‘de quo queri solent Stoici, dum studiose omnia conquisierit contra sensus et perspicuitatem ... ipsum sibi respondentem inferiorem fuisse; itaque ab eo armatum esse Carneaden’ Cic. Ac. ii 27, 87; cf. Plut. Sto. rep. x 3 and 4.

[95] ‘ab Chrysippo nihil magnum nec magnificum desideravi, qui suo quodam more loquitur, ut omnia verborum momentis, non rerum ponderibus examinet’ Cic. Rep. iii 8, 12; ‘ad Chrysippi laqueos revertamur’ de Fato 4, 7; ‘Chrysippus, penes quem subtile illud acumen est et in imam penetrans veritatem, qui rei agendae causa loquitur et verbis non ultra quam ad intellectum satis est utitur, totum librum his ineptiis replet’ Sen. Ben. i 3, 8; ‘magnum mehercule virum, sed tamen Graecum, cuius acumen nimis tenue retunditur et in se saepe replicatur’ ib. 4, 1.

[96] ‘quod est bonum, omne laudabile est; quod autem laudabile est, omne est honestum; bonum igitur quod est, honestum est’ Cic. Fin. iii 8, 27.

[97] See below, §§ 162, 163.

[98] ‘Arcesilas primum ... ex variis Platonis libris sermonibusque Socraticis hoc maxime arripuit, nihil esse certi quod aut sensibus aut animo percipi possit’ Cic. de Orat. iii 18, 67. See above, § 71.

[99] ὁ προσέχων τῷ εὐλόγῳ κατορθώσει καὶ εὐδαιμονήσει Sext. math. vii 158.

[100] ‘cum Chrysippus, Academicos refellens, permulto clariora et certiora esse dicat, quae vigilantibus videantur, quam quae somniantibus’ Cic. Div. ii 61, 126; see further, § 147.

[101] See below, § 346.

[102] See Pearson, Cle. fr. 42.

[103] According to Stob. ii 7, 6 e this term was used by all the Stoic teachers.

[104] Used by Chrysippus, see Arnim iii 473.

[105] Diog. L. vii 88.

[106] φύσιν δὲ Χρύσιππος μὲν ἐξακούει, ᾗ ἀκολούθως δεῖ ζῆν, τήν τε κοινὴν καὶ ἰδίως τὴν ἀνθρωπίνην ib. vii 89.

[107] μέρη γάρ εἰσιν αἱ ἡμέτεραι φύσεις τῆς τοῦ ὅλου ib. 87.

[108] See above, § 71.

[109] δίδωσι τοῖς βουλομένοις τὰ προηγμένα καλεῖν ἀγαθά Plut. Sto. rep. 30, 4.

[110] Philo, inc. mund. 15, p. 248 (Arnim iii Boëth. 7).

[111] τὸν μὲν γὰρ τούτου [sc. Chrysippi] μαθητὴν καὶ διάδοχον τῆς σχολῆς Ζήνωνά φασιν ἐπισχεῖν περὶ τῆς ἐκπυρώσεως τῶν ὅλων Ar. Did. fr. 36 Diels (Arnim iii Z. T. 5).

[112] Diog. L. vii 35.

[113] Ind. Sto. Herc. col. 48 (Arnim iii Z. T. 2).

[114] See Zeller, Stoics etc., p. 50.

[115] See below, § 115.

[116] ‘aliud Diogeni Babylonio videri solet, magno et gravi Stoico, aliud Antipatro, discipulo eius, homini acutissimo’ Cic. Off. iii 12, 51; ‘Antipater inter magnos [Stoicae] sectae auctores’ Sen. Ep. 92, 5.

[117] Plut. de garr. 23.

[118] τὸ εὐλογιστεῖν ἐν τῇ τῶν κατὰ φύσιν ἐκλογῇ Diog. L. vii 88; for the Academic view see § 71 above.

[119] See below, §§ 159, 332.

[120] Cic. Off. iii 13, 54; 23, 91.

[121] Rep. iii 20, 30.

[122] ‘tu cum hominibus consulere debeas, ... celabis homines’ Off. iii 13, 52.

[123] ‘Antipater ... aliquid se tribuere dicit externis, sed exiguum admodum’ Sen. Ep. 92, 5.

[124] Plut. Sto. rep. 2, 5.

[125] Diog. L. vii 30.

[126] Arnim iii p. 259; see also Pauly-Wissowa sub voce.

[127] So Diog. L. vii 39, where however others read Ἀπολλόδωρος καὶ Σύλλος.

[128] Diog. L. vii 121.

[129] ib. vi 104.

[130] Ind. Stoic. Herc. col. 53: also a pupil of Antipater; to be distinguished from an Apollodorus of Athens who was an Epicurean; Diog. L. vii 181.

[131] ‘duo vel principes dialecticorum, Antipater et Archedemus, opiniosissimi homines’ Cic. Ac. ii 47, 143.

[132] πάντα τὰ καθήκοντα ἐπιτελοῦντα ζῆν Diog. L. vii 88.

[133] Sandys, Classical Scholarship, i pp. 155, 156.

[134] ib. p. 157.

[135] Diog. L. vii 121.

[136] See below, §§ 122, 123.

[137] Arnim iii p. 268.

[138] Diog. L. vii 39.

[139] ib. 76.