The Conflict of Religions in the Early Roman Empire Part 9

[63] _D._ i, id.

[64] _D._ iii, 12, cla.s.sing the _korasidion_ 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, _kakorygka_.

[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. _strateia tis estin ho bios hekastou, ka aute makra kai toikile. terein se dei t stratiotou prosneuma ka tou strategou pra.s.sein hekasta, ei oion._.

[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, _t sperma summigma ka kerasma ton tes phuches dynameon hyparchein apespasmenon_.

[82] The qualification may be ill.u.s.trated 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. Quaest._ ii, 45. Cf. Tertullian, _Apol._ 21, on Zeno's testimony to the Logos, as creator, fate, G.o.d, _animus Iovis_ and _necessitas omnium rerum_.

[85] Cf. Sen. _Ep._ 41, 1. Prope est a te deus, tec.u.m 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 _phthanei he theia dynamis, kathaper phos diidein ten phychen_.

[87] _Ep._ 110, 1, paedagogam 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 G.o.d's ident.i.ty 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 _nous_.

[93] _de Prov._ 5, 8.

[94] Plutarch, _adv. Stoicos_, 33, on this Stoic paradox of the equality of G.o.d 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 G.o.d! how shall I not be anxious?' Fool, have you not hands, did not G.o.d 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 n.o.bisc.u.m sed haeret origini suae, 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 _sos eimi_ and _isos eimi_, the former of which, Long says, is certain.

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

[107] _D._ ii, 16.

[108] _D._ ii, 16.

[109] _D._ iii, 13.

[110] _D._ ii, 22.