This is emphasized by Zeller, Eclectics, 240, and by Dill, Roman Society from Nero to Marcus, 324, 326.
145
ae Clem. i, 6.
146
[Transcriber's note: this footnote missing from book]
147
Ep. 61, 1.
148
Lucian, Nigrinus, 19, says there is no better school for virtue, no truer test of moral strength, than life in the city of Rome.
149
Gellius, N.A. ii, 18, 10.
150
Gell. N.A. xv, 11, 5.
151
Manual, J. I have constantly used Long's translation, but often altered it. It is a fine piece of work, well worth the English reader's study.
152
D. iii, 26. Compare and contrast Tertullian, de Idol, 12, fides famem nan timet. Scit enim famem non minus sibi contemnendam propter Deum quam omne mortis genus. The practical point is the same, perhaps; the motive, how different!
153
D. iii, 24; iv, 1; M. 11, 26.
154
D. ii, 24. He maintains, too, against Epicurus the naturalness of love for children; once born, we cannot help loving them, D. i, 23.
155
D. iv, 1.
156
D. iv, 5, thélei tà allótrie mè eînai allótria.
157
D. i, 18. This does not stop his condemning the adulterer, D. ii, 4 (man, he said, is formed for fidelity), 10. Seneca on outward goods, ad Marciam, 10.
158
M. 40.
159
Fragment, 53.
160
D. i, id.
161
D. iii, 12, classing the korasidíon with wine and cake.
162
M. 33.
163
D. iv, 11.
164
Gell. N.A. i, 2, 6; xvii, 19, 1.
165
Lucian, adv. Indoct. 13.
166
D. iii, 9.
167
M. 46.
168
D. iii, 22, kakórygka.
169
D. iii, 22. Lucian says Epictetus urged Demonax to take a wife and leave some one to represent him in posterity. "Very well, Epictetus," said Demonax, "give me one of your own daughters" (v. Demon. 55).
170
Epict. D. iii, 24. strateía tís estin ho bios hekástou, kaì aute makrà kai toikile. tereîn se deî tò stratiôtou prosneuma kaì toû strategoû prássein hekasta, ei oîon..
171
Epict. D. iii, 23.
172
Sen. Ep. 112, 3.
173
de ira, iii, 36, 1-4.
174
Sen. de tranqu. animi, 1.
175
Epict. D. iii, 10. I have here slightly altered Mr Long's rendering.
176
D. iv, 6.
177
Cf. Persius, iii, 66-72, causas cognoscite rerum, quid sumus aut quidnam victuri gignimur … quem te deus esse iussit et humana qua parte locatus es in re.
178
D. ii, 11. See Davidson, Stoic Creed, pp. 69, 81, on innate ideas. Plutarch, de coh. ira, 15, on Zeno's doctrine, tò spérma súmmigma kaì kèrasma tôn tés phuchês dynaméon hyparchein apespasménon.
179
The qualification may be illustrated from Cicero's Stoic, de Nat. Deor, ii, 66, 167, Magna di curant parva neglegunt.
180
Ep. 95, 47-50. Cf. Ep. 41; de Prov. i, 5. A very close parallel, with a strong Stoic tinge, in Minucius Felix, 32, 2, 3, ending Sic apud nos religiosior est ille qui iustior.
181
Nat. Quæst. ii, 45. Cf. Tertullian, Apol. 21, on Zeno's testimony to the Logos, as creator, fate, God, animus Iovis and necessitas omnium rerum.
182
Cf. Sen. Ep. 41, 1. Prope est a te deus, tecum est, intus est. Ita dico, Lucili, sacer intra nos spiritus sedet malorum bonorumque nostrorum observator et custos.
183
Epict. D. i, 14. See Clem. Alex. Strom, vii, 37, for an interesting account of how phthánei he theía dynamis, katháper phôs diidein tèn phychen.
184
Ep. 110, 1, pædagogam dari deum.
185
D. iii, 24,
186
D. ii, 14.
187
de providentia, 2, 6-9.
188
de Prov. 4, 1.
189
de Prov. 5, 7. See Justin Martyr's criticism of Stoic fatalism, Apol. ii, 7. It involves, he says, either God's identity with the world of change, or his implication in all vice, or else that virtue and vice are nothing – consequences which are alike contrary to every sane eeenoia, to logos and to noûs.
190
de Prov. 5, 8.
191
Plutarch, adv. Stoicos, 33, on this Stoic paradox of the equality of God and the sage.
192
de Prov. 6, 5-7. This Stoic justification of suicide was repudiated alike by Christians and Neo-Platonists.
193
D. i, 1.
194
D. i, 12. See also D. ii, 16 "We say 'Lord God! how shall I not be anxious?' Fool, have you not hands, did not God make them for you? Sit down now and pray that your nose may not run."
195
Cf. Cicero's Stoic, N.D. ii, 66, 167, Nemo igitur vir magnus sine aliquo afflatu divino unquam fuit.
196
Ep. 41, 1, 2. (The line is from Virgil, Aen. viii, 352.) The rest of the letter develops the idea of divine dependence. Sic animus magnus ac sacer et in hoc demissus at propius quidem divina nossemus, conversatur quidem nobiscum sed hæret origini suæ, etc.
