[376] _Ibid._ 1. 2. 2, 10. [377] _Ibid._ 1. 3. 5, 6, 8. [378] _Ibid._ 2. 6. 3. [379] _Ibid._ 3. 5. 3. [380] _Ibid._ 2. 9. 4. [381] Aetius ap. Plut. _de plac. phil._ 2. 1. 1 (Diels, p. 327), Πυθαγόρας πρῶτος ὠνόμασε τὴν τῶν ὅλων περιοχὴν κόσμον ἐκ τῆς ἐν αὐτῷ τάξεως. [382] Aetius, _ibid._ 1. 25 (Diels, p. 321), Πυθαγόρας ἀνάγκην ἔφη περικεῖσθαι τῷ κόσμῳ· Παρμενίδης καὶ Δημόκριτος πάντα κατὰ ἀνάγκην. [383] For the numerous passages which prove these statements, reference may be made to Nägelsbach, _Homerische Theologie_, 2. 2. 3; _Nachhomerische Theologie_, 3. 2. 2. [384] Aetius, _ut supra_, 1. 27 (Diels, p. 322), Ἡράκλειτος πάντα καθ’ εἱμαρμένην, τὴν δὲ αὐτὴν ὑπάρχειν καὶ ἀνάγκην: the identification of ἀνάγκη and εἱμαρμένη is also made by Parmenides and Democritus in a continuation of the passage quoted above. But in much later times a distinction was sometimes drawn between the two words, ἀνάγκη being used of the subjective necessity of a proposition of which the contradictory is unthinkable: Alex. Aphrodis _Quæst. Nat._ 2. 5 (p. 96, ed. Spengel), τέσσαρα γοῦν τὰ δὶς δύο ἐξ ἀνάγκης, οὐ μὴν καθ’ εἱμαρμένην εἴ γε ἐν τοῖς γενομένοις τὸ καθ’ εἱμαρμένην; but, on the other hand, οἷς καθ’ εἱρμὸν αἰτιῶν γινομένοις τὸ ἀντικείμενον ἀδύνατος, πάντα εἴη ἂν καθ’ εἱμαρμένην. [385] Nägelsbach, _Nachhomerische Theologie_, p. 142. [386] Hesiod, _Theog._ 218, 904. [387] Chrysippus, ap. Theodoret. _Gr. affect. curat._ 6. 14, εἶναι δὲ τὴν εἱμαρμένην κίνησιν ἁΐδιον συνεχῆ καὶ τεταγμένην: so, in other words, ap. Aul. Gell. 6. 2. 3. [388] Aetius ap. Plut. _de placit. philos._ 1. 28, οἱ Στωικοὶ εἱρμὸν αἰτιῶν: Philo, _de mut. nom._ 23 (i. 598), ἀκολουθία καὶ ἀναλογία τῶν συμπάντων, εἱρμὸν ἔχουσα ἀδιάλυτον: Cic. _de divin._ 1. 55, ‘ordinem seriemque causarum cum causa causæ nexa rem ex se gignat.’ [389] The Stoical definition of a πόλις was σύστημα καὶ πλῆθος ἀνθρώπων ὑπὸ νόμου διοικούμενον, Clem. Alex. _Strom._ 4. 26; cf. Arius Didymus, ap. Diels, p. 464. [390] The idea is found in almost all Stoical writers: Plutarch; _de Alex. Magn. virt._ 6, speaks of ἡ πολὺ θαυμαζομένη πολιτεία τοῦ τὴν Στωικῶν αἵρεσιν καταβαλομένου Ζήνωνος: Chrysippus ap. Phædr. Epicur. _de nat. Deorum_, ed. Petersen, p. 19: Muson. _Frag._ 5, ed. Peerlk. p. 164 (from Stob. _Flor._ 40), τοῦ Διὸς πόλεως ἣ συνέστηκεν ἐξ ἀνθρώπων καὶ θεῶν: Epict. _Diss._ 1. 9. 4; 2. 13. 6; 3. 22. 4; 3. 24. 10: most fully in Arius Didymus ap. Euseb. _Præp. Evang._ 15. 15. 4, οὕτω καὶ ὁ κόσμος οἱονεὶ πόλις ἐστὶν ἐκ θεῶν καὶ ἀνθρώπων συνεστῶσα, τῶν μὲν θεῶν τὴν ἡγεμονίαν ἐχόντων τῶν δ’ ἀνθρώπων ὑποτεταγμένων. [391] Philo, _de Josepho_, 6 (ii. 46), λόγος δέ ἐστι φύσεως προστακτικὸς μὲν ὧν πρακτέον ἀπαγορευτικὸς δὲ ὧν οὐ πρακτέον ... προσθῆκαι μὲν γὰρ οἱ κατὰ πόλεις νόμοι τοῦ τῆς φύσεως ὀρθοῦ λόγου. [392] Epict. _Diss._ 3. 22. 5.