Note 52 — Chapter XIII · THE RELATION OF THE STOIC PHILOSOPHY TO RELIGION.

See Diog. l.c.; Cic. N. D. ii. 26, 66; Phæd. (Philodem.), Fragm. col. 2–5; Heracl. c. 25, p. 53. On Here, consult Heracl. c. 15 and 41, p. 85; Corn. c. 3; on Hephæstus, Heracl. c. 26, 55; 43, 91; Corn. c. 19, p. 98; Plut. De Is. c. 66, p. 377 (Diog. l.c. perhaps confounds as Krische, p. 399, supposes, common fire with πῦρ τεχνικὸν, but it is also possible that the artificial God of mythology may have been explained now one way now another in the Stoic School, which is not always uniform in its interpretations); on Poseidon, Heracl. c. 7, 15; c. 18, 77; c. 46, 117; Corn. c. 12; Plut. De Is. c. 40, Schl. p. 367; on Hades, whom Cicero l.c. makes the representative of terrena vis; Heracl. c. 23, p. 50; c. 41, 87; Corn. 5; on Demeter and Hestia, Corn. c. 28, p. 156; Plut. l.c.; on Athene, Heracl. c. 19, 39; c. 28, 59; c. 61, 123; Corn. c. 20, 103. It is only by a forced interpretation of a passage in Homer, that (Heraclit. 25, 53) Athene is made to be earth. That even Zeno treated individual Gods in this way, as parts of one general divine power or Zeus, is rendered probable by Krische, Forsch. 399, by a comparison of Phædr. col. 5, with the passages quoted from Cicero and Diogenes. ↑