Note 34 — Chapter XIII · THE RELATION OF THE STOIC PHILOSOPHY TO RELIGION.

Posid. in Galen. Hipp. et Plat. v. 6, p. 469: τὸ δὴ τῶν παθῶν αἴτιον, τουτέστι τῆς τε ἀνομολογίας καὶ τοῦ κακοδαίμονος βίου, τὸ μὴ κατὰ πᾶν ἕπεσθαι τῷ ἐν αὑτῷ δαίμονι συγγενεῖ τε ὄντι καὶ τὴν ὁμοίαν φύσιν ἔχοντι τῷ τὸν ὅλον κόσμον διοικοῦντι, τῷ δὲ χείρονι καὶ ζῳώδει ποτὲ συνεκκλίνοντας φέρεσθαι. Sen. Ep. 41, 2, according to the quotation, p. 344, 4: Sacer intra nos spiritus sedet, malorum bonorumque nostrorum observator et custos. Hic prout a nobis tractatus est, ita nos ipse tractat. Ep. 31, 11: Quid aliud voces hunc [animus rectus, bonus, magnus] quam Deum in corpore humano hospitantem? Just as Kant calls the moral idea, a primary notion which mankind has embraced, the moral tone a good spirit governing us. Epict. Diss. i. 14, 12: ἐπίτροπον [ὁ Ζεὺς] ἑκάστῳ παρέστησε τὸν ἑκάστου δαίμονα, καὶ παρέδωκε φυλάσσειν αὐτὸν αὐτῷ καὶ τοῦτον ἀκοίμητον καὶ ἀπαραλόγιστον. He who retires within himself is not alone, ἀλλ’ ὁ θεὸς ἔνδον ἐστὶ καὶ ὁ ὑμέτερος δαίμων ἐστί. To him each one has taken an oath of allegiance, as a soldier has to his sovereign, but ἐκεῖ μὲν ὀμνύουσιν, αὐτοῦ μὴ προτιμήσειν ἕτερον· ἐνταῦθα δ’ αὑτοὺς ἁπάντων; so that the demon is lost in the αὐτὸς within. M. Aurel. v. 27: ὁ δαίμων, ὃν ἑκάστῳ προστάτην καὶ ἡγεμόνα ὁ Ζεὺς ἔδωκεν, ἀπόσπασμα ἑαυτοῦ. οὗτος δέ ἐστιν ὁ ἑκάστου νοῦς καὶ λόγος. See ii. 13 and 17; iii. 3; Schl. 5, 6, 7, 12, 16; v. 10; viii. 45. ↑