[36] ἴσον γάρ ἐστι τὸ προηγμένον αὐτὴν λέγειν ἀδιάφορον τῷ ἀγαθὸν ἀξιοῦν, καὶ σχεδὸν ὀνόματι μόνον διαφέρον Sext. _math._ xi 64 (Arnim i 361). [37] ‘Aristonis ... sententia, non esse res ullas praeter virtutes et vitia, inter quas quicquam omnino interesset’ Cic. _Fin._ iv 17, 47. [38] ‘huic [sc. Aristoni] summum bonum est, in his rebus neutram in partem moveri, quae ἀδιαφορία ab ipso dicitur’ Cic. _Ac._ ii 42, 130. [39] Galen, _Hipp. et Plat._ vii 2 (Arnim i 374). Chrysippus is said to have complained that he made the various virtues σχέσεις or variations of a single virtue (Plut. _Sto. rep._ vii 3); nevertheless the same doctrine frequently reappears in Stoic writers. [40] ‘vives, inquit Aristo, magnifice atque praeclare, quod erit cunque visum, ages: nunquam angere, nunquam cupies, nunquam timebis’ Cic. _Fin._ iv 25, 69. [41] ‘Aristonis ... iampridem explosa sententia est’ _Off._ i 2, 6; cf. _Fin._ iv 17, 47. [42] N. Saal, p. 37 sqq. For fuller discussions of Aristo see Hirzel, _Untersuchungen_, ii p. 44, and Dyroff, _Ethik_, pp. 43 sqq., 356 sqq. [43] Gomperz, _Greek Thinkers_, ii p. 161. [44] Mahaffy, _Empire of the Ptolemies_, p. 207. [45] Athen. vii 14 (Arnim i 408). [46] ‘nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem; quasi vero hoc didicisset a Zenone, non dolere, cum doleret! illud audierat nec tamen didicerat, malum illud non esse, quia turpe non esset’ Cic. _Fin._ v 31, 94; τέλος εἶπε τὴν ἡδονὴν διὰ περίστασιν ὀφθαλμίας Diog. L. vii 166. [47] ‘[quaerebat Antiochus], Dionysius ille Heracleotes utrum comprehendisset, ... honestum quod esset, id solum bonum esse, an ... honesti inane nomen esse, voluptatem esse summum bonum’ Cic. _Ac._ ii 22, 71. [48] Diog. L. vii 167; Athen. x 50 (Arnim i 428). [49] Diog. L. vii 167. [50] Diog. L. vii 38. [51] He drew water by night that he might study philosophy by day, according to Diog. L. vii 168. ‘Cleanthes aquam traxit et rigando horto locavit manus’ Sen. _Ep._ 44, 3. [52] Diog. L. vii 37. [53] ‘Zenonem Cleanthes non expressisset, si tantummodo audisset: vitae enim eius interfuit, secreta perspexit, observavit illum, an ex formula sua viveret’ Sen. _Ep._ 6, 6. [54] ‘sensus nostros clariores carminis arta necessitas efficit’ Sen. _Ep._ 108, 10. [55] ἐπὶ τῶν αὐτῶν ἔμεινε δογμάτων Diog. L. vii 168. [56] Stob. i 1, 12 (Arnim i 537). [57] See above, § 90. [58] I follow the reading γενόμεσθα, θεοῦ. The words γένος ἐσμέν in the text are surely a reminiscence of Aratus, _Phaen._ 5 (so Pearson, p. 276), and θεοῦ μίμημα is confirmed by Musonius ap. Stob. _Flor._ 117, 8 (see below, § 419). Mr Pearson now suggests to me that the MS reading ἤχου may represent the correction of a pious scribe, Ι̅Ϲ̅ Χ̅Υ̅, i.e. Ἰησοῦ Χριστοῦ for θεοῦ. See below, § 244. [59] The translation follows Pearson’s ἐρρίγασιν. Arnim reads ἔργα τελεῖται. Even the meaning is quite uncertain here.