[31] ‘tum pater omnipotens fecundis imbribus Aether | coniugis in gremium laetae descendit, et omnes | magnus alit, magno commixtus corpore, fetus’ Virgil Georg. ii 335-327.
[32] This seems undoubtedly to be the meaning underlying the corrupt text of Cleanthes Hymn 4; Pearson well compares κοινωνίαν δ’ ὑπάρχειν πρὸς ἀλλήλους (scil. θεοῦ καὶ ἀνθρώπων) διὰ τὸ λόγου μετέχειν Euseb. praep. ev. xv 15. See above, § [97].
[33] οὐρανὸς δέ ἐστιν ἡ ἐσχάτη περιφέρεια, ἐν ᾗ πᾶν ἵδρυται τὸ θεῖον Diog. L. vii 138; ..., ἐπεὶ ἐκεῖ ἐστι τὸ κυριώτατον μέρος τῆς τοῦ κόσμου ψυχῆς Corn. N. D. 8.
[34] [Χρύσιππός φησι] παιδαριωδῶς λέγεσθαι καὶ γράφεσθαι καὶ πλάττεσθαι θεοὺς ἀνθρωποειδεῖς, ὃν τρόπον καὶ πόλεις καὶ ποταμούς Philod. de piet. 11 (Arnim ii 1076); ‘est aliquid in illo Stoici dei, iam video; nec cor nec caput habet’ Sen. Apoc. 8, 1.
[35] ‘Stoici negant habere ullam formam deum’ Lact. de ira 18 (Arnim ii 1057).
[36] In connexion with the association of God with the universe we may say (but only in a secondary sense) that God has spherical form; ἰδίαν ἔχει μορφὴν τὸ σφαιροειδές Frag. Herc. p. 250 (Arnim ii 1060); ‘quae vero vita tribuitur isti rotundo deo?’ Cic. N. D. i 10, 24.
[37] πνεῦμα νοερὸν καὶ πυρῶδες, οὐκ ἔχον μὲν μορφήν, μεταβάλλον δ’ εἰς ὃ βούλεται καὶ συνεξομοιούμενον πᾶσιν Aët. plac. i 6, 1.
[38] See above, § [242], note 20.
[39] θεὸν νοοῦμεν ζῷον μακάριον καὶ ἄφθαρτον καὶ εὐποιητικὸν ἀνθρώπων Plut. Sto. rep. 38, 3. A similar definition is given in Diog. L. vii 147 as indicating the view of the Stoics generally.
[40] ‘inter omnes omnium gentium sententia constat; omnibus enim innatum est et in animo quasi insculptum, esse deos’ Cic. N. D. ii 4, 12; ‘nec ulla gens usquam est adeo extra leges moresque proiecta, ut non aliquos deos credat’ Sen. Ep. 117, 6.