[1005]. Von Arnim (p. 52, fr. 216 [Stob. Ecl. ii. 7. 11g, pp. 991., ed. Wachs.]) cites Zeno as placing among the goods of the σπουδαῖος man the fact that he is οἰκονομικός and χρηματιστικός, while the φαῦλοι are opposite; cf. also p. [100].
[1006]. Von Arnim, p. 61, fr. 264 (Clem. Alex. Strom. v. 12. 76, p. 691p).
[1007]. Von Arnim, p. 62, fr. 268 (Diog. L. vii. 33): νόμισμα δ᾽ οὔτ᾽ ἀλλαγῆς ἕνεκεν οἴεσθαι δεῖν κατασκευάζειν οὔτ᾽ ἀποδημίας ἕνεκεν. Oncken (op. cit., p. 48) thinks that the Stoics were forerunners of the physiocrats.
[1008]. Plut. De Alex. Fort. i. 6: ἡ πολὺ θαυμαζομένη πολιτεία τοῦ ... Ζήνονος. He says that it agreed in principle with the states of Plato and Lycurgus. Cf. Poehlmann, op. cit., II, 341 ff., but cf. infra, p. [140] f. Cf. n. 2, above. Ar. Pol. ii. 4. 1266a: εἰσὶ δέ τινες πολιτεῖαι καὶ ἄλλαι, etc., shows that a series of ideal states had preceded his, though he says Plato’s was the most radical.
[1009]. Plut. De Alex. Fort. i. 6.
[1010]. Diog. L. vii. 33, 131; cf. nn. 3 and 5 above.
[1011]. Diog. L. vii. 131; 33.
[1012]. Poehlmann, op. cit., II, 342, n. 1.
[1013]. Cf. above, n. 5; Athen. xiii. 561c.
[1014]. Cf. Poehlmann, op. cit., I, 11, n. 8; also 346.