[25] ‘More continent than Zeno’ became a proverb at Athens; ib. 27.
[26] ib. 121.
[27] ἐκκλίνουσι τὸ μοιχεύειν οἱ τὰ τοῦ Ζήνωνος φιλοσοφοῦντες Origen cont. Celsum, vii 63 (Arnim iii 729).
[28] This principle is stated by Chrysippus: πρὸς τὰ θηρία φησὶ δεῖν ἀποβλέπειν Plut. Sto. rep. 22, 1.
[29] The essential equality of the sexes in Stoic theory is illustrated in the development of Roman law: ‘led by their theory of natural law, the [Roman] jurisconsults had evidently ... assumed the equality of the sexes as a principle of their code of equity’ Maine, Ancient Law, p. 154. Cf. on the whole subject Gomperz, Greek Thinkers, bk v ch. 13: e.g. ‘to the common Greek sentiment exclusive personal appropriation [of women] and the resulting inequality in ownership was as yet very far from seeming so much of a law of nature, or meeting with such unconditional acceptance as ... in modern times’ (vol. iii p. 119).
[31] ‘What then, are not women common by nature? So I say also. Is not the theatre common to the citizens? When then they have taken their seats, come (if you think proper) and eject one of them!’ Epict. Disc. ii 4, 8.
[32] καὶ μητράσι [Χρύσιππος] λέγει συνέρχεσθαι καὶ θυγατράσι καὶ υἱοῖς Diog. L. vii 188. A Church Father has caught the point better; εἶπον ὅτι τῷ ἰδίῳ λόγῳ θυγατράσι μίγνυσθαι ἀδιάφορόν ἐστι, εἰ καὶ μὴ χρὴ ἐν ταῖς καθεστώσαις πολιτείαις τὸ τοιοῦτον ποιεῖν Origen cont. Cels. iv 45 (Arnim iii 743). For the Persian view see Diog. L. Prol. 8.
[33] Arnim i 256.
[34] Origen, as above.