[375] Sen., Epp., xvi., 5; xcv., 52; xli., 1 and 2.
[376] Perhaps, however, Zeller’s contention amounts to no more than that Seneca follows Posidonius in his adoption of the Platonic distinction between reason and passion, which were identified by the older Stoics. But the object of the latter was apparently to save the personality of man, which seemed to be threatened by Plato’s tripartite division of mind; and as Seneca achieves the same result by including the passions in the ἡγεμονικὸν[377] the difference between them and him is after all little more than verbal. For the general attitude of Seneca towards religion see Gaston Boissier, Religion Romaine, II., pp. 63-92.
[377] Epp., xcii., 1., (Zeller, by mistake refers to Epp., xciv., in Ph. d. Gr., III., a, p. 711.)
[378] As ψυχάριον, σωμάτιον, σαρκίδιον.
[379] Epict., Fragm., 175; Diss., I., xvi., 1-8; II., xvi., 42; III., xxii., 2; xxiv., 91-94. Zeller, III., a, p. 742.
[380] Zeller, p. 745.
[381] Friedländer, III., p. 493.
[382] Comm., VI., 30.
[383] Oratt., VI., p. 203.
[384] Diss., II., xxxvi.