D. ii, 16 end, with a variant between sós eimi and ísos eimi, the former of which, Long says, is certain.
203
D. i, 16. Contrast the passage of Clement quoted on p. 286.
204
D. ii, 16.
205
D. ii, 16.
206
D. iii, 13.
207
D. ii, 22.
208
Ep. 95, 51-53.
209
de ira, iii, 28, 1.
210
Ep. 95, 33, homo sacra res homini.
211
See Lecky, European Morals, i, 294 ff.: Maine, Ancient Law, p. 54 f.
212
See, by the way, Plutarch's banter on this "polity" – the stars its tribesmen, the sun, doubtless, councillor, and Hesperus prytanis or astynomus, adv. Sto. 34.
213
Epict. D. ii, 5; M. Aurelius, viii, 34.
214
Ep. 63, 14.
215
D. iii, 24.
216
D. iv, 1.
217
ib.
218
D. iv, 6.
219
M. 16.
220
Cf. Theophilus (the apologist of about 160 A.D.), ii, 4, who, though not always to be trusted as to the Stoics, remarks this identification of God and conscience.
221
D. i, 29.
222
Cf. D. i, 1; iii, 19; iv, 4; iv, 12, and very many other passages.
223
D. iv, 9, end.
224
Ep. 31, 5.
225
Plutarch, Progress in Virtue, c. 2, 76 A, on the absurdity of there being no difference between Plato and Meletus. Cf. also de repugn. Stoic. 11, 1037 D.
226
"Unconditional eradication," says Zeller, Eclectics, p. 226. "I do not hold with those who hymn the savage and hard Apathy (tén agrion kaì skleràn)," wrote Plutarch. Cons, ad Apoll. 3, 102 C. See Clem. Alex. Str. ii, 110, on páthê; as produced by the agency of spirits, and note his talk of Christian Apathy. Str. vi, 71-76.
227
Justin Martyr (Apol. ii, 8) praises Stoic morality and speaks of Stoics who suffered for it.
228
Cf. Epict. D. iii, 25.
229
Sen. Ep. 50, 4.
230
Persius, iii, 38.
231
Ep. 6, 1.
232
e. g. Ep. 57, 3, he is not even homo tolerabilis. On the bondage of the soul within the body, see Ep. 65, 21-23.
233
Cf. Seneca, Ep. 53, 7, 8 – quo quis peius habet minus sentit. "The worse one is, the less he notices it."
234
D. i, 5.
235
Plut. de repugn. Stoic. 34, 105 °C. Cf. Tert. de exh. castit. 2.
236
Cf. Plutarch, non suaviter, 1104 F. kataphronoûntes eautôn ôs ephêmérôn kthe– of the Epicureans.
237
Cf. Plutarch, non suaviter, 1104 C. tês aidiótetus elpìs kaì ho póthos tou eînai mántôn epótôn prespytatos ôn kaì melstos. Cf. ib. 1093 A.
238
Sen. Ep. 117, 6.
239
Ep. 102, 2.
240
Ep. 102, 21; the following passages are from the same letter. Note the Stoic significance of naturale.
241
Compare Cons. ad Marc. 25, 1, integer ille, etc.
242
The last words of the "Consolation." Plutarch on resolution into pûr noeròn, non suaviter, 1107 B.
243
ad Polyb. 9, 3.
244
D. iii, 13. Plutarch (non suaviter, 1106 E) says Cocytus, etc., are not the chief terror but hê toû mè ontos apeilé.
245
D. iii, 24.
246
See Plutarch on this, non suaviter, 1105 E.
247
Seneca, N.Q. ii, 45.
248
Manual, 31. Plutarch, de repugn. Stoic. 6, 1034 B, C, remarks on Stoic inconsistency in accepting popular religious usages.
249
D. ii, 9. In D. v, 7, he refers to "Galilaeans," so that it is quite possible he has Christians in view here.
250
M. 32; D. iii, 22.
251
Plut. de repugn. Stoic. 37, 1051 C.
252
Tertullian, Apol. 12, idem estis qui Senecam aliquem pluribus et amarioribus de vestra superstitione perorantem reprehendistis.
253
See Plutarch, de comm. not. adv. Stoicos, c. 31, and de def. orac. 420 A, c. 19; Justin M. Apol. ii, 7.
254
Dial. c. Tryphone, 2.
255
Sen. Ep. 11, 8.
256
Ep. 25, 5.
257
Ep. 62, 2, cf. 104, 21.
258
M. 33, tì nan epoíesen en toútô Sôkrates hè Zénôn.
259
M. 50.
260
D. ii, 18. The tone of Tertullian, e. g. in de Anima, 1, on the Phædo, suggests that Socrates may have been over-preached. What too (ib. 6) of barbarians and their souls, who have no "prison of Socrates," etc?
261
Plut. de Stoic. repugnantiis, 31, 1048 E. Cf. de comm. not. 33.
