The Formation of Christendom, Volume II

426

Ibid. p. 324.

427

Döllinger, p. 326.

428

ὁμολογουμένως τῇ φύσει ζῆν. Ueberweg, i. p. 198.

429

Döllinger, p. 340.

430

Ibid. p. 330.

431

Zeller, vol. iii. part 1, p. 370.

432

Zeller, vol. iii. part 1, p. 398.

433

Döllinger, pp. 331-333. Zeller, vol. iii. part 1, p. 392.

434

Döllinger, p. 335.

435

Zeller, vol. iii. part 1, p. 427. ἀπαθία and ἀταραξία.

436

Zeller, vol. iii. part 1, i. p. 107.

437

Ibid. p. 435.

438

Döllinger, p. 336, who quotes Sextus, Hypot. i. 8.

439

Zeller, vol. iii. part 1, p. 477.

440

Döllinger, p. 338.

441

For a full account of the line of thought followed by Carneades, see Zeller, vol. iii. part 1, pp. 454-477.

442

Zeller, vol. iii. part 1, p. 436.

443

Ibid. pp. 482, 492.

444

Ueberweg, i. p. 218; and Zeller, iii. part 1, p. 593, calls him “neben seinem Lehrer Antiochus den eigentlichsten Vertreter des philosophischen Eklekticismus in dem letzen Jahrhundert vor dem Anfang unserer Zeitrechnung.”

445

Ueberweg, i. pp. 221-2.

446

Ueberweg, i. 219, 223.

447

Döllinger, p. 313.

448

Döllinger, p. 254.

449

Döllinger, p. 307. “Er wirkt also zwar auf die Welt, aber ohne sie zu kennen, wie der Magnet auf das Eisen, und seine Action auf die Welt ist keine freiwollende.”

450

Ibid. pp. 340, 572.

451

452

Cleanthes preferred expressly the poetic form; see the note in Zeller, vol. iii. part 1, p. 289: for poetry and music are better suited to reach the truth of divine contemplation than the bare philosophical expression.

453

Ueberweg, i. p. 195.

454

Zeller, vol. iii. pp. 130, 131: see the many authorities he produces, pp. 126-131.

455

He says of the opposite theory of Epicurus, the construction of the world from the chance falling-together of atoms: “Hoc qui existimat fieri potuisse, non intelligo, cur non idem putet, si innumerabiles unius et viginti formæ literarum, vel aureæ vel quales libet, aliquo conjiciantur, posse ex his in terram excussis annales Ennii, ut deinceps legi possint, effici: quod nescio an ne in uno quidem versu possit tantum valere fortuna.” De Nat. Deor. ii. 37.

456

So Zeller remarks, iii. 1, p. 296: “A Pantheism, such as the stoic, could take up into itself the most boundless polytheism, a double liberty only being allowed, that of passing on to derived beings the name of deity, from the Being to whom alone originally and in the strict sense it belonged, and that of personifying as God the impersonal, which is an appearance of divine power.”

457

See Hasler, Verhältniss der heidnischen und christlichen Ethik, p. 28; and Zukrigl's commentary on the same, Tübingen theol. Quartalschrift, 1867, pp. 475-482.

458

Zeller, iii. 1, pp. 288-9.

459

Zeller, iii. 1, 12.

460

Καὶ μὴν ἡ πολὺ θαυμαζομένη πολιτεία τοῦ τὴν Στωϊκῶν αἵρεσιν καταβαλλομένου Ζήνωνος εἰς ἓν τοῦτο συντείνει κεφάλαιον, ἵνα μὴ κατὰ πόλεις μηδὲ κατὰ δήμους οἰκῶμεν, ἰδίοις ἕκαστοι διωρισμένοι δικαίοις, ἀλλὰ πάντας ἀνθρώπους ἡγώμεθα δημότας καὶ πολίτας, εἷς δὲ βίος ᾖ, καὶ κόσμος, ὥσπερ ἀγέλης συννόμου νόμῳ κοινῷ τρεφομένης. Plutarch, Alex. M. Virt. i. 6, p. 329, quoted by Zeller, iii. 1, p. 281.

461

De Finibus, iii. sec. 19.

462

De Legibus, i. 7, 6.

463

Zeller, iii. 1, p. 278, from Seneca and Marcus Aurelius, who here, however, only enlarge on Cicero's idea, or rather Zeno's.

464

“Jam vero virtus eadem in homine ac Deo est, neque ullo alio ingenio præterea. Est autem virtus nihil aliud quam in se perfecta, et ad summum perducta natura.” De Legibus, i. 8.

465

De Officiis, i. 5.

466

Cic. de Nat. Deor. iii. 36. “Virtutem nemo unquam acceptam deo retulit. Nimirum recte. Propter virtutem enim jure laudamur, et in virtute recie gloriamur: quod non contingeret, si id donum a deo, non a nobis, haberemus.”

467

Champagny, les Césars, iii. 333.

468

“Ἐξαγωγὴ ist bei den Stoïkern der stehende Ausdruck für den Selbstmord.” Zeller, vol. iii. part 1, p. 284 n. 2, who quotes Diog. vii. 130. Ἐλλόγως τέ φασιν ἐξάξειν ἑαυτὸν ἀπὸ τοῦ βίου τὸν σοφὸν καὶ ὑπὲρ πατρίδος καὶ ὑπὲρ φίλων, κὰν ἐν σκληροτέρᾳ γένηται ἀλγηδόνι, ἢ πηρώσεσιν, ἢ νόσοις ἀνιάτοις.

469

“Qui omnem orbem terrarum unam urbem esse ducunt.” Cicero, Paradoxon 2.

470

Grote, Plato, vol. i. p. 87.

471

Döllinger, p. 315, from Numenius, quoted by Eusebius. Ueberweg, i. 205, says of them, that up to the rise of Neoplatonism they were the most numerous of all.

472

See Döllinger, pp. 341 and 572-584; so Champagny, les Césars, iii. 294.

473

Ueberweg gives them thus: to the first Academy belong Plato's successor Speusippus, who taught 347-339 b. c.; Xenocrates, 339-314; Polemo, 314-270; Crates, a short time. The second Academy was founded by Arcesilaus, who lived 315-241, taking more and more a sceptical direction, which was carried out to the utmost by Carneades, 214-129, in the third: in the fourth, Philo of Larissa, about 80 b. c., returned to the dogmatic direction; and Antiochus of Ascalon, Cicero's friend, founded the fifth, in which he fused Platonic, Aristotelian, and Stoic doctrines together. S. Augustine, de Civ. Dei, viii. 3, puts his finger on the variations of the Socratici.

474

“Lier ensemble les dogmes, une morale, et un culte, c'est-à-dire donner à la société une foi, une règle, et des pratiques, c'était l'œuvre que le genre humain appelait de ses vœux, et sur laquelle pourtant tous les efforts humains semblaient échouer.” A. Thierry, Tableau de l'Empire Romain, p. 328.

475

S. Thomas, Summa, p. 1. 9. 1. a. 1.

476

Sap. xiii. 9.

477

Reading with S. Chrys. and S. Gregory ἐκ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως, cognoscibiliter, i. e. by a conclusion of reason.

478

Μάταιοι μὲν γὰρ πάντες ἄνθρωποι φύσει, οἷς παρῆν Θεοῦ ἀγνωσία … πάλιν δὲ οὐδ᾽ αὐτοὶ συγγνωστοί. Sap. xiii. 1, 8.