Roman Stoicism being lectures on the history of the Stoic...

[1] ‘Stoicism was the earliest offspring of the union between the religious consciousness of the East and the intellectual culture of the West’ Lightfoot, Philippians, p. 274.

[2] Amongst the most important of these are Th. Gomperz’ Greek Thinkers (transl. by L. Magnus and G. G. Berry, London, 1901-5), and J. Adam’s Religious teachers of Greece (Gifford Lectures, Edinburgh, 1908).

[3] ‘Most clear air is spread about it cloudless, and the white light floats over it’ Hom. Od. 6, 46 (Butcher and Lang’s transl.). See also Adam, Religious Teachers, p. 31.

[4] ‘It is not possible for another god to go beyond, or make void, the purpose of Zeus’ Od. 5, 103.

[5]Il. 24, 308; Od. 14, 404.

[6]ib. 6, 188.

[7]Od. 8, 170.

[8]ib. 4, 237.

[9]ib. 20, 75.

[10]ib. 14, 84.

[11]ib. 17, 485.

[12] See below, § 325.

[13] So already Socrates understood it; Xen. Mem. i 3, 7.

[14] Hesiod, Works and Days, 252-255; and see below, § 254.

[15]ib. 289-292, quoted Xen. Mem. ii 1, 20.

[16] For instance, to Adam, Religious Teachers, Lect. V; Gomperz, Greek Thinkers, bk. i, ch. ii.

[17] Orphic Fragments, vi 10-12 (fr. 123 Abel).

[18] Adam, p. 114.

[19] Gomperz, Greek Thinkers, i pp. 46-48.

[20]ib. 48-56.

[21]ib. 56-59.

[22] The terms ‘monism’ and ‘dualism’ have recently become the watchwords of opposing armies of popular philosophers, especially in Germany. In this book they stand for two aspects of philosophical thought which are not necessarily irreconcileable. For without such contrasts as life and matter, universe and individual, right and wrong, thought is impossible; so far we are all ‘dualists.’ Yet as soon as we fix our attention on these contrasts, we find that they are not final, but point towards some kind of ultimate reconciliation; and to this extent all diligent thinkers tend to become ‘monists.’ Similarly the broad monistic principle ‘all things are one’ is meaningless apart from some kind of interpretation in dualistic language.

[23] See below, §§ 71, 195.

[24] Gomperz, i 127.

[25] This phrase does not express a belief in polytheism, see Adam, p. 204.

[26] Xen. apud Euseb. Praep. ev. xiii 13.

[27] Xenophanes apud Sext. math. ix 193.

[28] Id. apud Arist. Rhet. ii 23.

[29] On Xenophanes see Gomperz, i pp. 155-164; Adam, pp. 198-211.

[30] ‘Eyes and ears are bad witnesses to men, unless their souls have wit’ Heracl. Fr. 4 (Bywater), 107 (Diels).

[31] ‘Much learning does not teach sense, else it had taught Hesiod and Pythagoras, Xenophanes and Hecataeus’ Fr. 16 B, 40 D.

[32] ‘The Word is common, yet most men live as if they owned a private understanding’ Fr. 92 B, 2 D.

[33] ‘All things move and nothing remains’ Plato Crat. 402 A.

[34] ‘Listening not to me but to the Word it is reasonable to confess that all things are one’ Fr. 1 B, 50 D.

[35] ‘All things change with fire and fire with all things, as gold with goods and goods with gold’ Fr. 22 B, 90 D; ‘neither God nor man created this World-order (κόσμος), which is the same for all beings: but it has been and shall be an ever-living fire’ Fr. 20 B, 30 D.

[36] ‘The fire shall one day come, judge all things and condemn them’ Fr. 26 B, 66 D.

[37] ‘Whilst we live, our souls are dead and buried in us; but when we die, our souls revive and live’ Sext. Pyrrh. inst., iii 230 (Fr. 78 B, 88 D).

[38] ‘This Word is always existent’ Fr. 2 B, 1 D.

[39]ib.

[40] ‘There is but one wisdom, to understand the judgment by which all things are steered through all’ Fr. 19 B, 41 D.