[402] This is one of the solutions offered by Chrysippus: the concrete form of the difficulty, with which he dealt, was εἰ αἱ τῶν ἀνθρώπων νόσοι κατὰ φύσιν γίνονται, and his answer was that diseases come κατὰ παρακολούθησιν, ‘non per naturam sed per sequellas quasdam necessarias,’ Aul. Gell. 7 (6). 1. 9. So also in the long fragment of Philo in Euseb. Præp. Ev. 8. 13 (Philo, ii. 648, 644), θεὸς γὰρ οὐδενὸς αἴτιος κακοῦ τὸ παράπαν ἀλλ’ αἱ τῶν στοιχείων μεταβολαὶ ταῦτα γεννῶσιν, οὐ προηγούμενα ἔργα φύσεως ἀλλ’ ἑπόμενα τοῖς ἀναγκαίοις καὶ τοῖς προηγουμένοις ἐπακολουθοῦντα.
[403] Diss. 1. 12. 24.
[404] Chrysippus, de Diis, 2, ap. Plut. de Stoic. repug. 35, ποτὲ μὲν τὰ δύσχρηστα συμβαίνει τοῖς ἀγαθοῖς οὐχ ὥσπερ τοῖς φαύλοις κολάσεως χάριν ἀλλὰ κατ’ ἄλλην οἰκονομίαν ὥσπερ ἐν ταῖς πόλεσιν.
[405] Diss. 2. 5. 24.
[406] Diss. 2. 10. 5.
[407] Aul. Gell. 7 (6). 2. 12-15.
[408] Ench. 1.
[409] E.g. Sext. Empir. Pyrr. 3. 9.
[410] Seneca, Ep. 107. 11: a free Latin rendering of one of the verses of Cleanthes quoted from Epictetus in Lecture VI. p. 157.
[411] Seneca, Dial. 1. 5. 8: quid est boni viri? præbere se fato. grande solatium est cum universo rapi. quicquid est quod nos sic vivere, sic mori jussit, eadem necessitate et deos adligat. inrevocabilis humana pariter ac divina cursus vehit. ille ipse omnium conditor et rector scripsit quidem fata, sed sequitur. semper paret, semel jussit.