Chapter II Footnotes:

[1] _Hist._ i, 2.

[2] Tac. _Ann._ iv, 33, _sic converso statu neque alia re Romana quam si unus imperitet_.

[3] Hdt. iii, 80. Cf. Tac. _A._ vi, 48, 4, _vi dominationis convulsus et mutatus_.

[4] Suetonius, _Gaius_, 29.

[5] Sen. _de ira_, iii, 15, 3.

[6] Lecky, _European Morals_, i, 275; Epictetus, _D._ iii, 15.

[7] Seneca, _Ep._ 90, 36-43.

[8] Tacitus, _Germany_, cc. 18-20.

[9] Tac. _A._ i, 72. Suetonius (_Tib._ 59) quotes specimens.

[10] See Boissier, _Tacite_, 188 f.; _l'opposition sous les Cesars_, 208-215.

[11] Persius, v, 73, _libertate opus est_.

[12] Horace, _Sat._ ii, 2, 79.

[13] See Edward Caird, _Evolution of Theology in the Greek Philosophers_, vol. ii, lectures xvii to xx, and Zeller, _Eclectics_, pp. 235-245. Seneca, _B.V._ 20, 3.

[14] Epictetus, _D._ ii, 8, _su apóspasma eî tou theoû_.

[15] Lucan, ix, 564-586, contains a short summary of Stoicism, supposed to be spoken by Cato.

[16] Epictetus, _D._ i, 9 (some lines omitted).

[17] _phantasíai_, impressions left on the mind by things or events.

[18] Epictetus, _D._ i, 9.

[19] Diogenes Laertius, vii, 1, 53; see Caird, _op. cit._ vol. ii, p. 124.

[20] See Lecky, _European Morals_, i, 128, 129.

[21] _Ep._ 108, 22, _philosophiam oderat_.

[22] With these passages compare the fine account which Persius gives (_Sat._ v) of his early studies with the Stoic Cornutus.

[23] Plutarch, _de esu carnium_, ii, 5.

[24] Plutarch, _de esu carnium_, i, 6, on clogging the soul by eating flesh. Clem. Alex. _Pæd._ ii, 16, says St Matthew lived on seeds, nuts and vegetables, and without meat.

[25] Plutarch, _de esu carnium_, ii, 1.

[26] Sen. _Ep._ 108, 3, 13-23.

[27] This is a quality that Quintilian notes in his style for praise or blame. Others (Gellius, _N.A._ xii, 2) found in him _levis et quasi dicax argutia_.

[28] _Ep._ 78, 2, 3, _patris me indulgentissimi senectus retinuit_.

[29] _Ep._ 58, 5.

[30] _Ep._ 95, 65

[31] His nephew Lucan, Quintilian severely says, was "perhaps a better model for orators than for poets."

[32] _Ep._ 49, 2. Virgil made one speech.

[33] _ad Polybium_, 13, 2, 3.

[34] Juvenal, x, 16, _magnos Seneca prædivitis hortos_.

[35] _Ann._ xiii, 12, 2.

[36] Tac. _Ann._ xiii, 15-17.

[37] Tac. _Ann._ xiv, 51.

[38] Tac. _Ann._ xiii, 42.

[39] _B.V._ 20, 3.

[40] _B.V._ 23, 1.

[41] Tac. _Ann._ xiv, 52-56.

[42] _de tranqu. animi_, 10, 6.

[43] Tac. _Ann._ xiv, 65; xv, 45-65.

[44] B. W. Henderson, _Nero_, pp. 280-3.

[45] Tac. _Ann._ xv, 65; Juvenal, viii, 212.

[46] Tac. _Ann._ xv, 45, 6.

[47] This is emphasized by Zeller, _Eclectics_, 240, and by Dill, _Roman Society from Nero to Marcus_, 324, 326.

[48] _ae Clem._ i, 6.

[49] [Transcriber's note: this footnote missing from book]

[50] _Ep._ 61, 1.

[51] Lucian, _Nigrinus_, 19, says there is no better school for virtue, no truer test of moral strength, than life in the city of Rome.

[52] Gellius, _N.A._ ii, 18, 10.

[53] Gell. _N.A._ xv, 11, 5.

[54] 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.

[55] _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!

[56] _D._ iii, 24; iv, 1; _M._ 11, 26.

[57] _D._ ii, 24. He maintains, too, against Epicurus the naturalness of love for children; once born, we cannot help loving them, _D._ i, 23.

[58] _D._ iv, 1.

[59] _D._ iv, 5, _thélei tà allótrie mè eînai allótria_.

[60] _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.

[61] _M._ 40.

[62] Fragment, 53.

[63] _D._ i, id.

[64] _D._ iii, 12, classing the _korasidíon_ with wine and cake.

[65] _M._ 33.

[66] _D._ iv, 11.

[67] Gell. _N.A._ i, 2, 6; xvii, 19, 1.

[68] Lucian, _adv. Indoct._ 13.

[69] _D._ iii, 9.

[70] _M._ 46.

[71] _D._ iii, 22, _kakórygka_.

[72] _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).

[73] 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._.

[74] Epict. _D._ iii, 23.

[75] Sen. _Ep._ 112, 3.

[76] _de ira_, iii, 36, 1-4.

[77] Sen. _de tranqu. animi_, 1.

[78] Epict. _D._ iii, 10. I have here slightly altered Mr Long's rendering.

[79] _D._ iv, 6.

[80] 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.

[81] 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_.

[82] The qualification may be illustrated from Cicero's Stoic, _de Nat. Deor_, ii, 66, 167, _Magna di curant parva neglegunt_.

[83] _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_.

[84] _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_.

[85] 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.

[86] 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_.

[87] _Ep._ 110, 1, pædagogam dari deum.

[88] _D._ iii, 24,

[89] _D._ ii, 14.

[90] _de providentia_, 2, 6-9.

[91] _de Prov._ 4, 1.

[92] _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_.

[93] _de Prov._ 5, 8.

[94] Plutarch, _adv. Stoicos_, 33, on this Stoic paradox of the equality of God and the sage.

[95] _de Prov._ 6, 5-7. This Stoic justification of suicide was repudiated alike by Christians and Neo-Platonists.

[96] _D._ i, 1.

[97] _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."

[98] Cf. Cicero's Stoic, _N.D._ ii, 66, 167, _Nemo igitur vir magnus sine aliquo afflatu divino unquam fuit_.

[99] 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_.

[100] Ep. 73, 15, 16.

[101] Epictetus, _D._ i, 6.

[102] _D._ i, 9.

[103] _D._ iv, 1.

[104] _D._ iv, 1.

[105] _D._ ii, 16 end, with a variant between _sós eimi_ and _ísos eimi_, the former of which, Long says, is certain.

[106] _D._ i, 16. Contrast the passage of Clement quoted on p. 286.

[107] _D._ ii, 16.

[108] _D._ ii, 16.

[109] _D._ iii, 13.

[110] _D._ ii, 22.

[111] _Ep._ 95, 51-53.

[112] _de ira_, iii, 28, 1.

[113] _Ep._ 95, 33, _homo sacra res homini_.

[114] See Lecky, _European Morals_, i, 294 ff.: Maine, _Ancient Law_, p. 54 f.

[115] 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.

[116] Epict. _D._ ii, 5; M. Aurelius, viii, 34.

[117] _Ep._ 63, 14.

[118] _D._ iii, 24.

[119] _D._ iv, 1.

[120] _ib._

[121] _D._ iv, 6.

[122] _M._ 16.

[123] 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.

[124] _D._ i, 29.

[125] Cf. _D._ i, 1; iii, 19; iv, 4; iv, 12, and very many other passages.

[126] _D._ iv, 9, end.

[127] _Ep._ 31, 5.

[128] 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.

[129] "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.

[130] Justin Martyr (_Apol._ ii, 8) praises Stoic morality and speaks of Stoics who suffered for it.

[131] Cf. Epict. _D._ iii, 25.

[132] Sen. _Ep._ 50, 4.

[133] Persius, iii, 38.

[134] _Ep._ 6, 1.

[135] 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.

[136] Cf. Seneca, Ep. 53, 7, 8--quo quis peius habet minus sentit. "The worse one is, the less he notices it."

[137] _D._ i, 5.

[138] Plut. _de repugn. Stoic._ 34, 1050 C. Cf. _Tert. de exh. castit._ 2.

[139] Cf. Plutarch, _non suaviter_, 1104 F. _kataphronoûntes eautôn ôs ephêmérôn kthe_--of the Epicureans.

[140] Cf. Plutarch, non suaviter, 1104 C. _tês aidiótetus elpìs kaì ho póthos tou eînai mántôn epótôn prespytatos ôn kaì melstos_. Cf. _ib._ 1093 A.

[141] Sen. _Ep._ 117, 6.

[142] _Ep._ 102, 2.

[143] Ep. 102, 21; the following passages are from the same letter. Note the Stoic significance of _naturale_.

[144] Compare _Cons. ad Marc._ 25, 1, _integer ille, etc._

[145] The last words of the "Consolation." Plutarch on resolution into _pûr noeròn_, _non suaviter_, 1107 B.

[146] _ad Polyb._ 9, 3.

[147] _D._ iii, 13. Plutarch (_non suaviter_, 1106 E) says Cocytus, etc., are not the chief terror but _hê toû mè ontos apeilé_.

[148] _D._ iii, 24.

[149] See Plutarch on this, _non suaviter_, 1105 E.

[150] Seneca, _N.Q._ ii, 45.

[151] Manual, 31. Plutarch, _de repugn. Stoic._ 6, 1034 B, C, remarks on Stoic inconsistency in accepting popular religious usages.

[152] _D._ ii, 9. In _D._ v, 7, he refers to "Galilaeans," so that it is quite possible he has Christians in view here.

[153] _M._ 32; _D._ iii, 22.

[154] Plut. _de repugn. Stoic._ 37, 1051 C.

[155] Tertullian, _Apol._ 12, _idem estis qui Senecam aliquem pluribus et amarioribus de vestra superstitione perorantem reprehendistis_.

[156] See Plutarch, _de comm. not. adv. Stoicos_, c. 31, and _de def. orac._ 420 A, c. 19; Justin M. _Apol._ ii, 7.

[157] Dial. _c. Tryphone_, 2.

[158] Sen. _Ep._ 11, 8.

[159] _Ep._ 25, 5.

[160] _Ep._ 62, 2, cf. 104, 21.

[161] _M._ 33, _tì nan epoíesen en toútô Sôkrates hè Zénôn_.

[162] _M._ 50.

[163] _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?

[164] Plut. _de Stoic. repugnantiis_, 31, 1048 E. Cf. _de comm. not._ 33.

[165] Plutarch, _Amat._ 13, 757 C. _horâs dépou tòn upolambánonta búthon hemâs atheótetos, an eis pathe kaì dynameis kaì aretàs diagraphômen ekaston tôn theôn_.

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