Note 45 — Chapter XIII · THE RELATION OF THE STOIC PHILOSOPHY TO RELIGION.
Oswald J. (Oswald Joseph) Reichel translation
In this way Zeno treated all the poems of Homer and Hesiod (Dio Chrysost. Or. 53, p. 275; Diog. vii. 4; Krische, Forsch. 393), and so did Cleanthes (Diog. vii. 175; Phædr. [Philodem.] De Nat. De. col. 3; Plut. Aud. Po. 11, p. 31; De Fluv. 5, 3, p. 1003; Krische, 433) and Persæus. Chrysippus explained the stories in Homer, Hesiod, Orpheus, and Musæus (Phæd. col. 3; Galen. Hipp. et Plat. iii. 8, vol. v. 349, Krische, 391 and 479), and was followed by Diogenes (Phæd. col. 5; Cic. N. D. i. 15, 41). Compare also Plut. Def. Orac. 12, p. 415, and respecting the theological literature of the Stoics Villoisin on Cornutus, p. xxxix. Among the Romans, the same method was followed by Varro (Preller, Röm. Myth. 29), and from his writings Heraclitus (living under Augustus) derived the material for his Homeric Allegories (edited by Mehler), and Cornutus for his work on the nature of the Gods edited by Osann from Villoisin’s papers. ↑