[15] ‘eius [societatis humanae] vinculum est ratio et oratio, quae conciliat inter se homines coniungitque naturali quadam societate’ Cic. Off. i 16, 50.
[16] φύσει τε τὸ δίκαιον εἶναι καὶ μὴ θέσει, ὡς καὶ τὸν νόμον καὶ τὸν ὀρθὸν λόγον, καθά φησι Χρύσιππος Diog. L. vii 128; ‘ius esse natura [Stoici censent]’ Cic. Fin. iii 21, 71.
[17] ‘non tum denique lex incipit esse, cum scripta est, sed tum cum orta est’ Cic. Leg. ii 5, 10.
[18] ἱερὰ θεῶν μὴ οἱκοδομεῖν Plut. Sto. rep. 6, 1; ἀπαγορεύει ἀγάλματα τεκταίνειν Theod. Aff. iii 74 (Arnim i 264).
[19] Plut. Sto. rep. 6, 1.
[20] Diog. L. vii 33.
[21] Plutarch, in quoting this argument, makes the telling rejoinder that upon the same principle Zeno need not have published an answer to Plato’s Republic; Sto. rep. 8, 1.
[22] Diog. L. vii 32. This particular condemnation was not uncongenial to the Stoics of the principate, and may partly account for the decay of literature in imperial Rome. But Chrysippus had meanwhile supplied the needed qualification that these studies are useful as a training preliminary to virtue; see Diog. L. vii 129, and cf. § [336].
[23] Diog. L. vii 33. Probably usury was also condemned by Zeno, as it was by Seneca: ‘quid computationes et venale tempus et sanguinolentae centesimae?’ Sen. Ben. vii 10, 4.
[24] Diog. L. vii 131.