[7]. Rom. ii. 15.
[8]. Apol. 1. 46.
[9]. See our Lord’s words, Matt. vii. 9, 10.
[10]. There can be no doubt that δεισιδαιμονεστέρους = valde religiosos.
[11]. Acts xvii. 22-31.
[12]. Diog. Laert. enumerates and quotes many of his writings.
[13]. “Le caractère commun de Stoïcisme et de l’Epicuréisme est de réduire presque entièrement la philosophie à la morale.”—V. Cousin.
[14]. Cleanthes said that it was τύπωσις ἐν ψυχῇ, an impression made on the soul, similar to that of a stamp on molten wax, τοῦ κηροῦ τύπωσιν: while Chrysippus said it was a ἑτερείωσις, or modification of the soul itself.
[15]. By Diog. Laert. Lib. VII. c. VII. § V.
[16]. I cannot refrain from quoting here the following excellent remarks on the origin of many Stoic philosophers who had great influence on the system, from the article, “The Ancient Stoics,” in the Oxford Essays of 1858, by Sir Alexander Grant, Bart.: “If we cast our eyes on a list of the early Stoics and their native places, we cannot avoid noticing how many of this school appear to have come of an Eastern and often of a Semitic stock. Zeno, their founder, was from Cittium, in Cyprus, by all accounts of a Phœnician family. Of his disciples Persæus came also from Cittium; Herillus was from Carthage; Athenodorus from Tarsus; Cleanthes from Assos, in the Troad. The chief disciples of Cleanthes were Iphœrus of the Bosphorus, and Chrysippus from Soli in Cilicia. Chrysippus was succeeded by Zeno of Sidon, and Diogenes of Babylon. The latter taught Antipater of Tarsus; who taught Panælius of Rhodus; who taught Posidonius of Apamea in Syria. There was another Athenodorus, from Cana, in Cilicia; and the early Stoic Archedemus is mentioned by Cicero as belonging to Tarsus. When we notice the frequent connexion of Cilicia with this list of names, we may well be reminded of one who was born at Tarsus, in Cilicia, a citizen of no mean city; and we may be led to ask, is there not something in the mental characteristics of the early Stoics analogous to his?”