Note 55 — Chapter VI · THE STUDY OF NATURE. FUNDAMENTAL POSITIONS.

Fuller particulars p. 144, 1; 146. Hippolytus, Refut. Hær. i. 21: Chrysippus and Zeno suppose ἀρχὴν μὲν θεὸν τῶν πάντων, σῶμα ὄντα τὸ καθαρώτατον (æther). Diog. 148: Antipater calls the οὐσία θεοῦ ἀεροειδής. Stob. Ecl. i. 60: Mnesarchus (a pupil of Panætius) defines God to be τὸν κόσμον τὴν πρώτην οὐσίαν ἔχοντα ἐπὶ πνεύματος. Sext. Pyrrh. iii. 218: Στωϊκοὶ δὲ [λέγουσι θεὸν] πνεῦμα διῆκον καὶ διὰ τῶν εἰδεχθῶν (the adverse). Alex. Aphr. on Metaph. 995, b, 31 (Schol. in Ar. 607, a, 19): τοῖς ἀπὸ τῆς στοᾶς ἔδοξεν ὁ θεὸς καὶ τὸ ποιητικὸν αἴτιον ἐν τῇ ὕγῃ εἶναι. Ibid. De Mixt. 144, gives them credit: πνεύματι ὡς διὰ πάντων διήκοντι ἀνάπτειν τό τε εἶναι ἑκάστου καὶ τὸ σώζεσθαι καὶ συμμένειν. Compare the quotations p. 127, 5 and De An. 145: [τὸν νοῦν] καὶ ἐν τοῖς φαυλοτάτοις εἶναι θεῖον ὄντα, ὡς τοῖς ἀπὸ τῆς στοᾶς ἔδοξεν. Lucian, Hermot. 81: ἀκούομεν δὲ αὐτοῦ λέγοντος, ὡς καὶ ὁ θεὸς οὐκ ἐν οὐρανῷ ἐστιν, ἀλλὰ διὰ πάντων πεφοίτηκεν, οἷον ξύλων καὶ λίθων καὶ ζῴων, ἄχρι καὶ τῶν ἀτιμωτάτων. Tertullian, Ad Nation. ii. 4: Zeno makes God penetrate the materia mundialis, as honey does the honeycombs. See p. 105, 3.

Clemens, Strom. v. 591, A: φασὶ γὰρ σῶμα εἶναι τὸν θεὸν οἱ Στωϊκοὶ καὶ πνεῦμα κατ’ οὐσίαν, ὥσπερ ἀμέλει καὶ τὴν ψυχήν. Ibid. i. 295, C: (οἱ Στωϊκοὶ) σῶμα ὄντα τὸν θεὸν διὰ τῆς ἀτιμοτάτης ὕλης πεφοιτηκέναι λέγουσιν οὐ καλῶς. Protrept. 44, A: τοὺς ἀπὸ τῆς στοᾶς, διὰ πάσης ὕλης, καὶ διὰ τῆς ἀτιμοτάτης, τὸ θεῖον διήκειν λέγοντας. Orig. c. Cels. vi. 71: τῶν Στωϊκῶν φασκόντων ὅτι ὁ θεὸς πνεῦμά ἐστι διὰ πάντων διεληλυθὸς καὶ πάντ’ ἐν ἑαυτῷ περιεχόν. Opponents like Origen, l.c. and i. 21, Alexander, De Mixt. l.c., and Plutarch, Com. Not. 48, naturally attack them for their materialistic views. ↑