[20] ‘fortitudo est ... conservatio stabilis iudici in iis rebus, quae formidolosae videntur ... [haec definitio erat] Sphaeri’ Cic. as above. The principle was accepted by all Stoics, see below, § [323].
[21] ‘omitto ... Erillum, qui in cognitione et scientia summum bonum ponit; qui cum Zenonis auditor esset, vides quantum ab eo dissenserit, et quam non multum a Platone’ Cic. Ac. ii 42, 129. See also Fin. iv 14, 36.
[22] ‘sin ea [quae virtus leget quaeque reiciet] non neglegemus neque tamen ad finem summi boni referemus, non multum ab Erilli levitate aberrabimus; facit enim ille duo seiuncta ultima bonorum’ Fin. iv 15, 40.
[23] ζῆν ἀεὶ πάντα ἀναφέροντα πρὸς τὸ μετ’ ἐπιστήμης ζῆν Diog. L. vii 165.
[24] ὑποτελὶς δ’ ἐστὶ τὸ πρῶτον οἰκεῖον τοῦ ζῴου πάθος, ἀφ’ οὗ κατήρξατο συναισθάνεσθαι τὸ ζῷον τῆς συστασέως αὑτοῦ, οὔπω λογικὸν [ὂν] ἀλλ’ ἄλογον Stob. ii 7, 3 c.
[25] διαφέρειν δὲ τέλος καὶ ὑποτελίδα· τῆς μὲν γὰρ καὶ τοὺς μὴ σοφοὺς στοχάζεσθαι, τοῦ δὲ μόνον τὸν σοφόν Diog. L. vii 165.
[26] The best discussion is by Hirzel, Untersuchungen, ii 46 sqq. He considers the teaching of Herillus to have inclined to Cynism rather than to Platonism, and to have been substantially identical with that of Aristo.
[27] λάλον ἐπέκαλει Diog. L. vii 18.
[28] Athen. vi 58 (Arnim i 342).
[29] ib. vii 14 (Arnim i 341).