[28] ὁ δὲ Κλεάνθης ... εἰπὼν ὅτι πληγὴ πυρὸς ὁ τόνος ἐστί, κἂν ἱκανὸς ἐν τῇ ψυχῇ γένηται πρὸς τὸ ἐπιτελεῖν τὰ ἐπιβάλλοντα ἰσχὺς καλεῖται καὶ κράτος Plut. Sto. rep. 7, 4.
[29] Κλεάνθης δὲ οὕτω πώς φησι ... τὸν ἐν τῇ τῶν ὅλων οὐσία τόνον μὴ παύεσθαι Stob. i 17, 3.
[30] Ἡρακλῆς δ’ ἐστὶν ὁ ἐν τοῖς ὅλοις τόνος, καθ’ ὃν ἡ φύσις ἰσχυρὰ καὶ κραταιά ἐστι Cornutus 31.
[31] ‘quid autem est, quod magis credatur ex se ipso habere intentionem quam spiritus?’ Sen. N. Q. ii 8.
[32] ‘quid est illi [animo] motus nisi intentio?’ ib. ii 6, 6; ‘quid cursus et motus omnis, nonne intenti spiritus operae sunt? hic facit vim nervis, velocitatem currentibus’ ib. ii 6, 4.
[33] καταβληθὲν τὸ σπέρμα ἀναπληροῖ τοὺς οἰκείους λόγους καὶ ἐπισπᾶται τὴν παρακειμένην ὕλην καὶ διαμορφοῖ Simpl. Ar. cat. Ο γ β.
[34] οὕτω καὶ τοῦτον [τὸν Δία] σπερματικὸν λόγον ὄντα τοῦ κόσμου ... εὐεργὸν αὐτῷ ποιοῦντα τὴν ὕλην πρὸς τὴν τῶν ἑξῆς γένεσιν Diog. L. vii 136; τὸ δὲ ποιοῦν τὸν ἐν αὐτῇ λόγον τὸν θεόν ib. 134.
[35] ‘ratio materiam format et quocunque vult versat’ Sen. Ep. 65, 2. Cf. Tert. Apol. 21.
[36] ἀφθάρτους [τοὺς σπερματικοὺς λόγους] ἐποίησαν, ὡς οἱ ἀπὸ τῆς Στοᾶς Proclus in Parm. iv 135. See further Stein, Psychologie der Stoa, i p. 49; Heinze, Lehre vom Logos, pp. 107-127.
[37] ‘The original impulse of providence gave the origin and first momentum to the cosmic ordering of things, by selecting certain germs of future existences, and assigning to them productive capacities of realisation, change, and phenomenal succession.’ M. Aurelius, To himself ix 1.