The Conflict of Religions in the Early Roman Empire Part 8

[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.