1. In the same spirit Seneca writes in condemnation of the gladiatorial

conflicts ‘homo sacra res homini’ _ib._ 95, 33. [113] ‘[natura] voltus nostros erexit ad caelum’ _ib._ 94, 56; ‘[natura] ... ut ab ortu sidera in occasum labentia prosequi posset, sublime fecit [homini] caput et collo flexili imposuit’ _Dial._ viii 5, 4. See also Mayor on Juv. _Sat._ xv 147. [114] Cic. _N. D._ ii 54 to 58. [115] ‘quae partes corporis, ad naturae necessitatem datae, adspectum essent deformem habiturae atque turpem, eas [natura] contexit atque abdidit’ _Off._ i 35, 127. [116] In the Epicurean system atoms of soul are dispersed amongst atoms of body, there being a mixture of the two, which however does not go beyond juxtaposition; in the Stoic system soul permeates body. The Stoic explanation is frequently referred to by opponents as a _reductio ad absurdum_: τῷ λέγοντι τὴν ψυχὴν σῶμα ἕπεται τὸ σῶμα διὰ σώματος χωρεῖν Alex. Aphr. _Arist. Top._ ii 93 (Arnim ii 798). The relation of the principate to the man as a whole is also called σύστασις (_constitutio_); ‘constitutio est principale animi quodam modo se habens erga corpus’ Sen. _Ep._ 121, 10. [117] οἱ Στωϊκοὶ μέρος αὐτὸ [τὸ ἔμβρυον] τῆς γαστρός, οὐ ζῷον Aët. _plac._ v 14, 2; τὸ βρέφος ἐν τῇ γαστρὶ φύσει τρέφεσθαι [Χρύσιππος] νομίζει καθάπερ φυτόν Plut. _Sto. rep._ 41, 1. [118] Stein, _Psych._ i p. 115. [119] ὅταν δὲ τεχθῇ, ψυχούμενον ὑπὸ τοῦ ἀέρος τὸ πνεῦμα μεταβάλλειν καὶ γίνεσθαι ζῷον Plut. as above. [120] ‘infans nondum rationalis [est]’ Sen. _Ep._ 121, 14; ‘tu me expertem rationis genuisti, onus alienum’ _Ben._ iii 31, 2. [121] See above, § 153, note 66. [122] διασῴζεσθαι λέγουσιν αὐτὴν [sc. τὴν ψυχὴν] ἔκ τε τῆς ἀναθυμιάσεως τοῦ αἵματος καὶ τοῦ κατὰ τὴν εἰσπνοὴν ἑλκομένου [ἀέρος] Galen _comm. Hipp._ 6 (Arnim ii 782); τρέφεσθαι ἐξ αἵματος τὴν ψυχήν, οὐσίαν δ’ αὐτῆς ὑπάρχειν τὸ πνεῦμα _plac. Hipp. et Plat._ ii 8 (Arnim i 140); ‘poor soul itself mere exhalation of the blood’ M. Aurel. _To himself_ v 33. [123] Ζήνων τὴν ψυχὴν λέγει αἰσθητικὴν ἀναθυμίασιν, καθάπερ Ἡράκλειτος· ... ‘καὶ ψυχαὶ δὲ ἀπὸ τῶν ὑγρῶν ἀναθυμιῶνται.’ ἀναθυμίασιν μὲν οὖν ὁμοίως τῷ Ἡρακλείτῳ ἀποφαίνει Ζήνων Ar. Did. fr. 39, 2 and 3 (Diels); the reference to Heraclitus is not necessarily an exact quotation by Zeno, see Bywater’s critical note on fr. 42; on the other side Diels’ note on fr. 12. L. Stein is of opinion that the Stoics missed the meaning of Heraclitus whilst accepting his terminology; see _Psych._ i, note 182. [124] See above, § 200. [125] See § 316, note 100. [126] καὶ τὴν ψυχὴν [οἱ Στωϊκοὶ] ἔφασαν μηδὲν ὑπὸ τοῦ σώματος ἢ ὠφελεῖσθαι ἢ βλάπτεσθαι Theod. _Gr. aff. cur._ 11; see generally the discussion by Stein, _Psych._ i pp. 139, 140. [127] Plut. fr. (_de an._) 6, 3. [128] οἱ Στωϊκοὶ τὸν μὲν ὕπνον γίνεσθαι ἀνέσει τοῦ αἰσθητικοῦ πνεύματος Aët. _plac._ v 23, 4, cf. Plut. _Qu. conv._ IV ii 4, 6; ‘contrahi autem animum Zeno et quasi labi putat atque concidere, et id ipsum esse dormire’ Cic. _Div._ ii 58, 119. See also above, § 177. [129] ‘senes difficiles et queruli sunt, ut aegri et convalescentes, et quorum aut lassitudine aut detractione sanguinis exhaustus est calor’ Sen. _Dial._ iv 19, 4. [130] ὅταν δὲ παντελὴς γένηται ἡ ἄνεσις τοῦ αἰσθητικοῦ πνεύματος, τότε γίγνεσθαι θάνατον Aët. _plac._ v 23, 4. [131] ‘cum animarum aeternitatem disserimus, non leve momentum apud nos habet consensus hominum aut timentium inferos aut colentium’ Sen. _Ep._ 117, 6. [132] ‘iuvabat de aeternitate animarum quaerere, immo mehercules credere. credebam enim me facile opinionibus magnorum virorum rem gratissimam promittentium magis quam probantium’ Sen. _Ep._ 102, 2; cf. Cic. _Tusc. disp._ i 11, 24. [133] So especially L. Stein: ‘um nun ihre Philosophie populär und mundgerecht zu machen, liessen sich die Stoiker zuweilen zu Äusserungen herbei, die dazu angethan waren, ihr ganzes philosophisches System umzustossen’ _Psych._ i 149. Further their Scottish critic: ‘thus did the later Stoicism try to meet the claims of the human heart, which the earlier Stoicism had to a large extent ignored’ W. L. Davidson, _The Stoic creed_, p. 98; again ‘die Lehre von der Fortdauer der Seele ... war nur für die grosse Menge berechnet’ H. A. Winckler, _Stoicismus_, p. 50. Zeller is much more judicial, _Stoics_, pp. 217-222. [134] ἔνιοι δὲ τὴν μὲν τοῦ ὅλου [ψυχὴν] ἀΐδιον, τὰς δὲ λοιπὰς συμμίγνυσθαι ἐπὶ τελεύτῃ εἰς ἐκείνην Ar. Did. fr. 39, 5. [135] τὴν δὲ ψυχὴν γενητήν τε καὶ φθαρτὴν λέγουσιν· οὐκ εὐθὺς δὲ τοῦ σώματος ἀπαλλαγεῖσαν φθείρεσθαι, ἀλλ’ ἐπιμένειν τινὰς χρόνους καθ’ ἑαυτήν ib. 6; ‘Stoici ... diu mansuros aiunt animos, semper negant’ Cic. _Tusc. disp._ i 31, 77. [136] τὴν μὲν τῶν σπουδαίων [ψυχὴν διαμένειν] μέχρι τῆς εἰς πῦρ ἀναλύσεως τῶν πάντων, τὴν δὲ τῶν ἀφρόνων πρὸς ποσούς τινας χρόνους· ... τὰς δὲ τῶν ἀφρόνων καὶ ἀλόγων ζῷων ψυχὰς συναπόλλυσθαι τοῖς σώμασι Ar. Did. fr. 39, 6 and 7. [137] Arnim ii 815. [138] [αἱ ψυχαὶ] λεπτομερεῖς οὖσαι καὶ οὐχ ἧττον πυρώδεις ἢ πνευματώδεις εἰς τοὺς ἄνω μᾶλλον τόπους κουφοφοροῦσι ... τὸν ὑπὸ σελήνην οἰκοῦσι τόπον Sext. _math._ ix 71 to 73 (Arnim ii 812); Ar. Did. fr. 39, 4; ‘si [animae] permanent et conservant habitum suum, ... necesse est ferantur ad caelum et ab his perrumpatur et dividatur crassus hic et concretus aer; calidior enim est vel potius ardentior animus, quam est hic aer’ Cic. _Tusc. disp._ i 18, 42; ‘itaque sublimantur animae sapientes ... apud Stoicos sub lunam’ Tert. _de an._ 54 (Arnim ii 814). [139] τροφῇ τε χρῶνται οἰκείᾳ τῇ ἀπὸ τῆς ἀναθυμιάσει ὡς καὶ τὰ λοιπὰ ἄστρα Sext. _math._ ix 73; ‘fortium animas existimant in modum siderum vagari in aere’ Comm. _in Lucan._ ix 6 (Arnim ii 817). [140] εἰ οὖν διαμένουσιν αἱ ψυχαί, δαίμοσιν αἱ αὐταὶ γίγνονται Sext. as in note 138; φασὶ δὲ εἶναι καί τινας δαίμονας καὶ ἤρωας, τὰς ὑπολελειμμένας τῶν σπουδαίων ψυχάς Diog. L. vii 151; ‘plenus [est] aer immortalium animorum’ Cic. _Div._ i 30, 64, quoting from Posidonius. [141] ‘[Stoici] existimant animam hominis magno pondere extriti permanere non posse et statim spargi’ Sen. _Ep._ 57, 7; Seneca himself rejects this opinion. [142] Κλεάνθης μὲν οὖν πάσας [τὰς ψυχὰς] ἐπιδιαμένειν μέχρι τῆς ἐκπυρώσεως, Χρύσιππος δὲ τὰς τῶν σοφῶν μόνον Diog. L. vii 157. [143] ‘esse inferos Zenon docuit et sedes piorum ab impiis esse discretas; et illos quidem quietas ac delectabiles incolere regiones, hos vero luere poenas in tenebrosis locis atque in caeni voraginibus horrendis’ Lactant. _Div. inst._ vii 7, 13 (Arnim i 147); ‘reliquas animas ad inferos deiciunt’ Tert. _de an._ 54. Cf. Cic. fr. 240, 6. [144] Pearson, _Fragments_, p. 146. [145] So Hirzel, _Untersuchungen_ ii p. 29 note. [146] ‘et metus ille foras praeceps Acheruntis agendus, | funditus humanam qui vitam turbat ab imo, | omnia suffuscans mortis nigrore, neque ullam | esse voluptatem liquidam puramque relinquit’ _R. N._ iii 37-40. [147] Cic. _Tusc. disp._ i 16, 36. [148] _N. D._ ii 2, 5. [149] ‘cogita illa, quae nobis inferos faciunt terribiles, fabulam esse; nullas imminere mortuis tenebras nec carcerem nec flumina igne flagrantia nec oblivionis amnem nec tribunalia ... [nec] ullos iterum tyrannos. luserunt ista poetae et vanis nos agitavere terroribus’ Sen. _Dial._ vi 19, 4. Here we have the opposite extreme to the statement in note 131. [150] Virgil _Aen._ vi 724-747 (transl. by Lord Bowen). For the corresponding description of Paradise, see _ib._ 638-644. The substance of this discussion is drawn from Hirzel’s full note in his _Untersuchungen_ ii pp. 25-31. [151] For instance _Georg._ iv 221 sqq. See also below, §§ 434, 435. [152] ‘impias vero [animas Stoici dicunt] ... habere aliquid imbecillitatis ex contagione carnis, cuius desideriis ac libidinibus addictae ineluibilem quendam fucum trahant labemque terrenam, quae cum temporis diuturnitate penitus inhaeserit, eius naturae reddi animas, ut ... cruciabiles fiant per corporis maculam, quae peccatis inusta sensum doloris attribuit. quam sententiam poeta sic explicavit—“quin et supremo etc.”’ Lact. _Div. inst._ vii 20, 9 and 10 (Arnim ii 813); ‘[Stoicos] miror, quod † imprudentes animas circa terram prosternant, cum illas a sapientibus multo superioribus erudiri adfirment’ Tert. _de an._ 54 (Arnim i 147, reading ‘prudentes’ on his own conjecture). On the other hand Augustine (_Civ. De._ xxi 13) ascribes the doctrine to ‘Platonici quidam’ and Comm. Luc. ix 9 (p. 291 Us.) to Pythagoras. See Schmekel, p. 105. [153] ‘facillimum ad superos iter est animis cito ab humana conversatione dimissis. facilius quicquid est illud obsoleti inlitique eluunt’ Sen. _Dial._ vi 23, 1; ‘[filius tuus] paulum supra nos commoratus, dum expurgatur et inhaerentia vitia situmque omnem mortalis aevi excutit’ _ib._ 25, 1. [154] Diog. L. vii 157. [155] Cic. _Tusc. disp._ i 32, 79. [156] See above, §§ 254, 293; for the teaching of Posidonius as to the pre-existence of the soul, see Schmekel, p. 250. [157] See above, § 296. [158] ‘animus beneficio subtilitatis suae erumpit’ Sen. _Ep._ 57, 8. [159] ‘ibi illum aeterna requies manet e confusis crassisque pura et liquida visentem’ _Dial._ vi 24, 5. [160] ‘emissis [animis] meliora restant onere detracto’ _Ep._ 24, 18. So in the Burial Service ‘the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity.’ [161] ‘non illos interfusa maria discludunt nec altitudo montium; tramites omnium plani’ _Dial._ vi 25, 3. [162] ‘ad excelsa sublatus inter felices currit animas, Scipiones Catonesque, interque contemptores vitae et mortis beneficio liberos’ _ib._ 1. [163] ‘rerum naturae spectaculo fruitur et humana omnia ex superiore loco despicit, divina vero propius intuetur’ _ib._ xi 9, 3. [164] ‘nos quoque, felices animae atque aeterna sortitae, parva ruinae ingentis accessio, in antiqua elementa vertemur’ _ib._ vi 26, 7. [165] ‘[animus], si superstes est corpori, nullo genere [perire potest], quoniam nulla immortalitas cum exceptione est’ _Ep._ 57, 9. [166] See Winckler, _Der Stoicismus eine Wurzel des Christenthums_, p. 52. [167] ‘haec sunt ignorantis, cum de aeternitate animorum dicatur, de mente dici, non de partibus iis, in quibus aegritudines irae libidinesque versentur’ Cic. _Tusc. disp._ i 33, 80. [168] ‘excepit illum magna et aeterna pax’ Sen. _Dial._ vi 19, 6. [169] ‘mors dolorum omnium exsolutio est et finis’ _ib._ 19, 5. [170] ‘mors est non esse. id quale sit, iam scio. hoc erit post me, quod ante me fuit’ _Ep._ 54, 4. [171] ‘mors nos aut consumit aut exuit; ... consumptis nihil restat’ _ib._ 24, 18. [172] See above, §§ 140 and 141. [173] M. Aurel. _To himself_ iv 21. [174] See below, § 306. Cleanthes wrote a book to show that ‘virtue is the same in men and women’; see Diog. L. vii 103. [175] ‘quis dixit naturam maligne cum muliebribus ingeniis egisse, et virtutem illarum in artum retraxisse? par illis, mihi crede, vigor, par ad honesta, libeat, facultas est; dolorem laboremque ex aequo, si consuevere, patiuntur’ Sen. _Dial._ vi 16, 1. [176] See below, §§ 431, 439, 444, 446. [177] ‘muliebre est furere in ira’ Sen. _Clem._ i 5, 5; ‘[mulier] aeque imprudens [atque] animal est, et nisi scientia accessit et multa eruditio, ferum, cupiditatum incontinens’ _Dial._ ii 14, 1. [178] ‘utraque turba [_i.e._ sexus] ad vitae societatem tantundem [confert], sed altera pars ad obsequendum, altera imperio nata [est]’ _ib._ 1, 1. [179] See below, § 303. [180] See below, § 309. [181] ‘fere itaque imperia penes eos fuere populos, qui mitiore caelo utuntur. in frigora septentrionemque vergentibus immansueta ingenia sunt’ Sen. _Dial._ iv 15, 5. So too Lucan: ‘omnis in Arctois populus quicunque pruinis | nascitur, indomitus bellis et mortis amator’ _Phars._ viii 363-6. [182] ‘agedum illis corporibus illis animis luxum opes ignorantibus da rationem, da disciplinam: ut nihil amplius dicam, necesse erit certe nobis mores Romanos repetere’ Sen. _Dial._ iii II, 4.