Note 23 — Chapter VI · THE STUDY OF NATURE. FUNDAMENTAL POSITIONS.

Hence Chrysippus’ definition (Plut. and Stob.): εἱμαρμένη ἐστὶν ὁ τοῦ κόσμου λόγος ἢ λόγος (Plut. νόμος) τῶν ἐν τῷ κόσμῳ προνοίᾳ διοικουμένων· ἢ λόγος καθ’ ὃν τὰ μὲν γεγονότα γέγονε, τὰ δὲ γιγνόμενα γίγνεται, τὰ δὲ γενησόμενα γενήσεται. Instead of λόγος, Chrysippus also used ἀλήθεια, αἰτία, φύσις, ἀνάγκη. Theodoret. Cur. Gr. Aff. vi. 14, p. 87: Chrysippus assigns the same meaning to εἱμαρμένον and κατηναγκασμένον, explaining εἱμαρμένη to be κίνησις ἀΐδιος συνεχὴς καὶ τεταγμένη; Zeno defines it (as Stob. i. 178, also says) as δύναμις κινητικὴ τῆς ὕλης; also as φύσις or πρόνοια; his successors as λόγος τῶν ἐν τῷ κόσμῳ προνοίᾳ διοικουμένων, or as εἱρμὸς αἰτίων. (The same in Plut. Plac. i. 28, 4. Nemes. Nat. Hom. c. 36, p. 143.) Even τύχη, he continues, is explained as a deity (or as Simpl. Phys. 74, b, has it as a θεῖον καὶ δαιμόνιον); but this supposes it to be essentially identical with εἱμαρμένη. Chrysippus in Plut. Sto. Rep. 34, 8, p. 1050: τῆς γὰρ κοινῆς φύσεως εἰς πάντα διατεινούσης, δεήσει πᾶν τὸ ὁπωσοῦν γινόμενον ἐν τῷ ὅλῳ καὶ τῶν μορίων ὁτῳοῦν, κατ’ ἐκείνην γενέσθαι καὶ τὸν ἐκείνης λόγον, κατὰ τὸ ἑξῆς ἀκωλύτως· διὰ τὸ μήτ’ ἔξωθεν εἶναι τὸ ἐνστησόμενον τῇ οἰκονομίᾳ μήτε τῶν μερῶν μηδὲν ἔχειν ὅπως κινηθήσεται ἢ σχήσει ἄλλως [ἢ] κατὰ τὴν κοινὴν φύσιν. Cleanthes, Hymn. (in Stob. Ecl. i. 30) v. 12, 18; M. Aurel. ii. 3. See p. 151, 1. ↑