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[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 apospasma ei tou theou_.
[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] _phantasiai_, 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 pa.s.sages 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. _Paed._ 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 praedivitis 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, _thelei ta allotrie me einai allotria_.
[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.
