Note 56 — Chapter VI · THE STUDY OF NATURE. FUNDAMENTAL POSITIONS.

Stob. Ecl. i. 58. See following note. Diog. 138 (according to Chrysippus and Posidonius): τὸν δὴ κόσμον οἰκεῖσθαι κατὰ νοῦν καὶ πρόνοιαν … εἰς ἅπαν αὐτοῦ μέρος διήκοντος τοῦ νοῦ καθάπερ ἐφ’ ἡμῶν τῆς ψυχῆς. ἀλλ’ ἤδη δι’ ὧν μὲν μᾶλλον, δι’ ὧν δὲ ἧττον. More popularly, ibid. 147: θεὸν εἶναι ζῷον ἀθάνατον λογικὸν τέλειον ἢ νοερὸν ἐν εὐδαιμονίᾳ, κακοῦ παντὸς ἀνεπίδεκτον, προνοητικὸν κόσμου τε καὶ τῶν ἐν κόσμῳ, μὴ εἶναι μέντοι ἀνθρωπόμορφον. εἶναι δὲ τὸν μὲν δημιοῦργον τῶν ὅλων καὶ ὥσπερ πατέρα πάντων κοινῶς τε καὶ τὸ μέρος αὐτοῦ τὸ διῆκον διὰ πάντων, ὃ πολλαῖς προσηγορίαις προσονομάζεσθαι κατὰ τὰς δυνάμεις. Phæd. Nat. De. (Philodem. περὶ εὐσεβείας) Col. 1 and Cic. Nat. De. i. 15, 39, quoting from him: According to Chrysippus, Zeus is κοινὴ χύσις, εἱμαρμένη, ἀνάγκη, κ.τ.λ. Ibid. Col. 3: He considered νόμος to be deity. Cic. l.c.: legis perpetuæ et æternæ vim … Jovem dicit esse. Themist. De An. 72, b: τοῖς ἀπὸ Ζήνωνος … διὰ πάσης οὐσίας πεφοιτηκέναι τὸν θεὸν τιθεμένοις, καὶ ποῦ μὲν εἶναι νοῦν, ποῦ δὲ ψυχὴν, ποῦ δὲ φύσιν, ποῦ δὲ ἕξιν. Cic. Acad. ii. 37, 119: No Stoic can doubt hunc mundum esse sapientem, habere mentem, quæ se et ipsum fabricata sit, et omnia moderetur, moveat, regat. Id. N. D. ii. 22, 58: ipsius vero mundi … natura non artificiosa solum sed plane artifex ab eodem Zenone dicitur, consultrix et provida utilitatum opportunitatumque omnium.… As every nature develops from its stock, sic Natura mundi omnes motus habet voluntarios conatusque et appetitiones, quas ὁρμὰς Græci vocant, et his consentaneas actiones sic adhibet ut nosmet ipsi, qui animis movemur et sensibus, on which account the mens mundi is called πρόνοια. M. Aurel. iv. 40: ὡς ἓν ζῷον τὸν κόσμον μίαν οὐσίαν καὶ ψυχὴν μίαν ἐπέχον συνεχῶς ἐπινοεῖν· πῶς εἰς αἴσθησιν μίαν τὴν τούτου πάντα ἀναδίδοται καὶ πῶς ὁρμῇ μιᾷ πάντα πράσσει. Heraclit. Alleg. Hom. 72. Tertullian, Apol. 21: Hunc enim (λόγον) Zeno determinat factitatorem, qui cuncta in dispositione formaverit, eundem et fatum vocari et Deum et animum Jovis et necessitatem omnium rerum. Hæc Cleanthes in spiritum congerit, quem permeatorem universitatis affirmat. Similarly Lactant. Inst. iv. 9, 1, 5. Epiphan. Hær. v. 1, p. 12: According to the Stoics, God is νοῦς, residing in the world as its soul, and permeating the μερικαὶ οὐσίαι. Zeus is also spoken of as being the soul of the world by Cornutus, Nat. De. 2; by Plut. Sto. Rep. 39, 2, p. 1052; and by Chrysippus, ibid. 34, 5, p. 1050: ὅτι δ’ ἡ κοινὴ φύσις καὶ ὁ κοινὸς τῆς φύσεως λόγος εἱμαρμένη καὶ πρόνοια καὶ Ζεύς ἐστιν οὐδὲ τοὺς ἀντίποδας λέληθε· πανταχοῦ γὰρ ταῦτα θρυλεῖται ὑπ’ αὐτῶν. Stob. Ecl. i. 178: Ζήνων … [τὴν εἱμαρμένην] δυνάμιν κινητικὴν τῆς ὕλης κατὰ ταὐτὰ καὶ ὡσαύτως, ἥντινα μὴ διαφέρειν πρόνοιαν καὶ φύσιν καλεῖν. Ar. Didymus, in Eus. Pr. Ev. xv. 15, 2: God cares for man; He is kind, beneficent, and loves men. Zeus is called κόσμος as αἴτιος τοῦ ζῇν, εἱμαρμένη, because εἱρομένῳ λόγῳ διοικεῖ all things, ἀδράστεια, ὅτι οὐδὲν ἔστιν αὐτὸν ἀποδιδράσκειν, πρόνοια, ὅτι πρὸς τὸ χρήσιμον οἰκονομεῖ ἕκαστα. Aristocles (Ibid. xv. 14): Primary fire contains the causes and λόγοι of all things; the unchangeable law and destiny of the world supplies their connection. Sen. Benef. iv. 7, 1: Quid enim aliud est natura, quam Deus et divina ratio toti mundo et partibus ejus inserta?… Hunc eundem et fatum si dixeris non mentieris. (Similarly Frag. 122 in Lact. Inst. ii. 8, 23). Id. Nat. Qu. ii. 45, 2: God or Jupiter may be equally well spoken of as Destiny, Providence, Nature, the World. Stob. Ecl. i. 178: Ἀντίπατρος ὁ Στωϊκὸς θεὸν ἀπεφήνατο τὴν εἱμαρμένην. Zeus is called κοινὸς νόμος by Diog. vii. 88; by Cleanthes at the end of his hymn (Stob. Ecl. i. 34); likewise Cic. N. D. i. 14, 36 says of Zeno: Naturalem legem divinam esse censet, eamque vim obtinere recta imperantem prohibentemque contraria. Plut. C. Not. 32, 1; Sto. Rep. 38, 3 and 7 (here following Antipater): God must be conceived of as μακάριος, εὐποιητικὸς, φιλάνθρωπος, κηδεμονικὸς, ὠφέλιμος. Muson. (in Stob. Floril. 117, 8): God is the type of every virtue, μεγαλόφρων, εὐεργετικὸς, φιλάνθρωπος, κ.τ.λ. Sen. Ep. 95, 48: Quæ causa est Dis benefaciendi? Natura. Errat, si quis illos putat nocere nolle: non possunt. Further details respecting the beneficent nature of the Gods in Sen. Benef. i. 9; iv. 3–9 and 26–28; Clement. i. 5, 7; Nat. Qu. v. 18, 13. On the divine omniscience; Ep. 83, 1; V. Beat. 20, 5. ↑