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“But it is pleasing to the most ancient of this sect that all things are etherealized, with all things being resolved into an ethereal fire at certain very great periods.” And he adds next: 15.18.2 “From these things it is clear that Chrysippus did not accept this confusion with respect to substance; for it is impossible; but rather the one spoken of instead of change. For those who hold the dogma of the dissolution of all things into fire, which they indeed call the *ekpyrosis*, do not take 'destruction' in its proper sense when it comes to the destruction of the cosmos that occurs at the greatest periods, but they use 15.18.3 the term 'destruction' instead of 'change according to nature'. For it is pleasing to the Stoic philosophers for the whole substance to change into fire, as if into a seed, and again from this for the cosmos to be reconstituted, such as it was before. And the first and most ancient of this sect accepted this dogma, both Zeno and Cleanthes and Chrysippus. For they say that his pupil and successor in the school, Zeno, had reservations about the *ekpyrosis* of all things.”

15.19.1 19. HOW THE STOICS THINK CONCERNING THE REBIRTH OF

ALL THINGS “But the common reason and common nature, having advanced to such a point and having become greater and more abundant, finally having dried up all things and taken them up into itself, comes to be in the whole substance, having returned to the first-mentioned reason and to that resurrection which makes the greatest year, during which 15.19.2 the restoration from it alone back into it again takes place. And having returned in an orderly way, from which it began to arrange things in like manner, it again carries out the same process according to reason, with such cycles occurring unceasingly from eternity. For it is not possible for there to be a beginning and a cessation of the cause nor of that 15.19.3 which administers these things. For there must be a substance underlying things that come to be, naturally suited to receive all changes, and that which fashions from it, for just as there is in us a certain fashioning nature, so of necessity there is something of this sort also in the cosmos, uncreated. For it is not possible for there to be a beginning of coming-to-be for this nature; and in the way that it is uncreated, it is also impossible for it to be destroyed, neither by itself from itself nor by anything from outside that will destroy it.”

15.20.1 20. HOW THE STOICS THINK CONCERNING THE SOUL

“Zeno says that the seed which a man emits is *pneuma* with moisture, a part and fragment of the soul and a blend of the seed of the ancestors and a mixture of the parts of the soul that have come together; for this, having the same principles as the whole, when it is sent forth into the womb, being grasped by another *pneuma*—a part of the female’s soul—and becoming connatural and concealed, it grows, being moved and fanned by that, continually adding to the moisture and growing from itself.” 15.20.2 And a little later he adds: “Concerning the soul, Cleanthes, setting forth the doctrines of Zeno for comparison with the other natural philosophers, says that Zeno says the soul is a sentient exhalation, just like Heraclitus. For wishing to make it plain that souls, when they are exhaled, always become intelligent, he compared them to rivers, speaking thus:

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«Ἀρέσκει δὲ τοῖς πρεσβυτάτοις τῶν ἀπὸ τῆς αἱρέσεως ταύτης ἐξαιθεροῦσθαι πάντα, κατὰ περιόδους τινὰς τὰς μεγίστας εἰς πῦρ αἰθερῶδες ἀναλυομένων πάντων.» Καὶ ἑξῆς ἐπάγει· 15.18.2 «Ἐκ τούτων δὲ δῆλον ὅτι Χρύσιππος ἐπὶ τῆς οὐσίας οὐ ταύτην παρείληφε τὴν σύγχυσιν· ἀδύνατον γάρ· ἀλλὰ τὴν ἀντὶ τῆς μεταβολῆς λεγομένην. οὐ γὰρ ἐπὶ τῆς τοῦ κόσμου κατὰ περιόδους τὰς μεγίστας γινομένης φθορᾶς κυρίως παραλαμβάνουσι τὴν φθορὰν οἱ τὴν εἰς πῦρ ἀνάλυσιν τῶν ὅλων δογματίζοντες, ἣν δὴ καλοῦσιν ἐκπύρωσιν, ἀλλ' ἀντὶ τῆς κατὰ φύσιν μεταβολῆς χρῶνται 15.18.3 τῇ προσηγορίᾳ τῆς φθορᾶς. ἀρέσκει γὰρ τοῖς Στωϊκοῖς φιλοσόφοις τὴν ὅλην οὐσίαν εἰς πῦρ μεταβάλλειν, οἷον εἰς σπέρμα, καὶ πάλιν ἐκ τούτου αὐτὴν ἀποτελεῖσθαι τὴν διακόσμησιν, οἵα τὸ πρότερον ἦν. καὶ τοῦτο τὸ δόγμα τῶν ἀπὸ τῆς αἱρέσεως οἱ πρῶτοι καὶ πρεσβύτατοι προσήκαντο, Ζήνων τε καὶ Κλεάνθης καὶ Χρύσιππος. τὸν μὲν γὰρ τούτου μαθητὴν καὶ διάδοχον τῆς σχολῆς Ζήνωνά φασιν ἐπισχεῖν περὶ τῆς ἐκπυρώσεως τῶν ὅλων.»

15.19.1 ιθʹ. ΟΠΩΣ ∆ΟΞΑΖΟΥΣΙΝ ΟΙ ΣΤΩΙΚΟΙ ΠΕΡΙ ΤΗΣ ΠΑΛΙΓΓΕΝΕΣΙΑΣ ΤΩΝ

ΟΛΩΝ «Ἐπὶ τοσοῦτον δὲ προελθὼν ὁ κοινὸς λόγος καὶ κοινὴ φύσις μείζων καὶ πλείων γενομένη τέλος ἀναξηράνασα πάντα καὶ εἰς ἑαυτὴν ἀναλαβοῦσα ἐν τῇ πάσῃ οὐσίᾳ γίνεται, ἐπανελθοῦσα εἰς τὸν πρῶτον ῥηθέντα λόγον καὶ εἰς τὴν ἀνάστασιν ἐκείνην τὴν ποιοῦσαν ἐνιαυτὸν τὸν μέγιστον, καθ' ὃν ἀπ' αὐτῆς 15.19.2 μόνης εἰς αὐτὴν πάλιν γίνεται ἡ ἀποκατάστασις. ἐπανελθοῦσα δὲ διὰ τάξιν, ἀφ' οἵας διακοσμεῖν ὡσαύτως ἤρξατο, κατὰ λόγον πάλιν τὴν αὐτὴν διεξαγωγὴν ποιεῖται, τῶν τοιούτων περιόδων ἐξ ἀϊδίου γινομένων ἀκαταπαύστως. οὔτε γὰρ τῆς αἰτίας ἀρχὴν κἀπόπαυσιν οἷόν τε γίνεσθαι οὔτε τοῦ 15.19.3 διοικοῦντος αὐτά. οὐσίαν τε γὰρ τοῖς γινομένοις ὑφεστάναι δεῖ, πεφυ κυῖαν ἀναδέχεσθαι τὰς μεταβολὰς πάσας, καὶ τὸ δημιουργῆσον ἐξ αὐτῆς, οἵα γὰρ ἐφ' ἡμῶν τίς ἐστι φύσις δημιουργοῦσα, τοιούτου τινὸς κατ' ἀνάγκην ὄντος καὶ ἐν τῷ κόσμῳ ἀγενήτου. γενέσεως γὰρ ἀρχὴν οὐχ οἷόν τε εἶναι ἐπὶ τῆς φύσεως ταύτης· ὃν τρόπον δ' ἀγένητός ἐστι καὶ ἀναιρεθῆναι ἀδύνατον αὐτήν ἐστιν, οὔτε αὐτῆς ἐξ αὑτῆς οὔτε ἔξωθέν τινος ἀναιρήσοντος αὐτήν.»

15.20.1 κʹ. ΟΠΩΣ ∆ΟΞΑΖΟΥΣΙΝ ΟΙ ΣΤΩΙΚΟΙ ΠΕΡΙ ΨΥΧΗΣ «Τὸ δὲ σπέρμα φησὶν ὁ Ζήνων εἶναι ὃ μεθίησιν ἄνθρωπος πνεῦμα μεθ' ὑγροῦ, ψυχῆς μέρος καὶ ἀπόσπασμα καὶ τοῦ σπέρματος τοῦ τῶν προγόνων κέρασμα καὶ μίγμα τῶν τῆς ψυχῆς μερῶν συνεληλυθός· ἔχον γὰρ τοὺς λόγους τῷ ὅλῳ τοὺς αὐτοὺς τοῦτο, ὅταν ἀφεθῇ εἰς τὴν μήτραν, συλληφθὲν ὑπ' ἄλλου πνεύματος μέρος ψυχῆς τῆς τοῦ θήλεος καὶ συμφυὲς γενόμενον κρυφθέν τε φύει κινούμενον καὶ ἀναρριπιζόμενον ὑπ' ἐκείνου, προσλαμβάνον ἀεὶ εἰς τὸ ὑγρὸν καὶ αὐξόμενον ἐξ ἑαυτοῦ.» 15.20.2 Καὶ μετὰ βραχέα ἐπιλέγει· «Περὶ δὲ ψυχῆς Κλεάνθης μὲν τὰ Ζήνωνος δόγματα παρατιθέμενος πρὸς σύγκρισιν τὴν πρὸς τοὺς ἄλλους φυσικούς φησιν ὅτι Ζήνων τὴν ψυχὴν λέγει αἰσθητικὴν ἀναθυμίασιν, καθάπερ Ἡράκλειτος. βουλόμενος γὰρ ἐμφανίσαι ὅτι αἱ ψυχαὶ ἀναθυμιώμεναι νοεραὶ ἀεὶ γίνονται, εἴκασεν αὐτὰς τοῖς ποταμοῖς, λέγων οὕτως·