[86] Suetonius, Domitian, c. 10. [↑]
[88] Suetonius, Tiberius, c. 36; Josephus, Antiquities, xviii, 3, §§ 4, 5. Josephus specifies isolated pretexts, which Suetonius does not mention. They are not very probable. [↑]
[89] Who destroyed 2,000 copies of prophetical books. Suetonius, Aug. c. 31. [↑]
[90] See, in the next chapter, as to the rationalistic mythology of Macrobius. [↑]
[91] Cp. Propertius, ii, 14, 27 sqq.; iii, 23, 19–20; iv, 3, 38; Tibullus, iv, 1, 18–23; Juvenal, as before cited, and xv, 133, 142–46. [↑]
[92] Plato, 2 Alcib.; Cicero, Pro Cluentio, c. 68; Horace, Carm. iii, 23, 17; Ovid, Heroides, Acont. Cydipp. 191–92; Persius, Sat. ii, 69; Seneca, De Beneficiis, i, 6. Cp. Diod. Sic. xii, 20; Varro, in Arnobius, Adv. Gentes, vii, 1. [↑]
[93] 1 Sat. iii, 96–98. Cp. Cicero, De Finibus, iv, 19, 27, 28; [Matt. v. 19–28]; [James, ii, 10]. Lactantius, again (Div. Inst. iii, 23). denounces the doctrine of the equality of offences as laid down by Zeno, giving no sign of knowing that it is also set forth in his own sacred books. [↑]
[94] On Seneca’s moral teaching, cp. Martha, Les Moralistes sous l’empire romain, pp. 57–66; Boissier, La religion romaine, ii, 80–82. M. Boissier further examines fully the exploded theory that Seneca received Christian teaching. On this compare Bishop Lightfoot, Dissertations on the Apostolic Age, pp. 237–92. [↑]
[95] Seneca was so advanced in his theoretic ethic as to consider all war on a level with homicide. Epist. xcv, 30. [↑]