[10] Plut. _Arat._ 23, 3. According to Plutarch he afterwards admitted that he had been wrongly taught as to the ‘good general.’ [11] ‘Persaeus eos dicit esse habitos deos, a quibus magna utilitas ad vitae cultum esset inventa, ipsasque res utiles et salutares deorum esse vocabulis nuncupatas’ Cic. _N. D._ i 15, 38. Persaeus derived the theory from Prodicus; Philod. _de piet._ 9 (Arnim i 448), and above, § 42. [12] Diog. L. vii 9. [13] ἐκ Διὸς ἀρχώμεσθα, τὸν οὐδέποτ’ ἄνδρες ἐῶμεν | ἄῤῥητον· μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαί, | πᾶσαι δ’ ἀνθρώπων ἀγοραί, μεστὴ δὲ θάλασσα | καὶ λιμένες· πάντῃ δὲ Διὸς κεχρήμεθα πάντες. | τοῦ γὰρ καὶ γένος ἐσμέν· ὁ δ’ ἤπιος ἀνθρώποισιν | δεξιὰ σημαίνει, λαοὺς δ’ ἐπὶ ἔργον ἐγείρει | μιμνῄσκων βιότοιο: Aratus, _Phaen._ Pref. [14] Plut. _Cleo._ 11, 2. [15] Mahaffy, _Empire of the Ptolemies_, p. 222. [16] _ib._ p. 245. [17] Zeller, _Stoics_ etc., p. 44. [18] ‘Sphaeri, hominis in primis bene definientis, ut putant Stoici’ Cic. _Tusc. disp._ iv 24, 53. [19] See below, § 332. [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). [30] See above, § 89. [31] Diog. L. vii 163. [32] _ib._ vii 161. [33] ‘nihil istorum [physicorum] sciri putat posse’ Cic. _Ac._ ii 39, 123. [34] ‘qui neque formam dei intellegi posse censeat, neque in dis sensum esse dicat; dubitetque omnino deus animans necne sit’ Cic. _N. D._ i 14, 37. [35] ‘Aristo moralem quoque ... quam solam reliquerat, circumcidit’ Sen. _Ep._ 89, 13. ‘hanc partem [quae dat propria cuique personae praecepta] levem existimat, et quae non descendat in pectus usque’ _ib._ 94, 2: in this letter the whole subject is very fully discussed.