X. inflammasse templa Graeciae dicitur, quod parietibus includerent deos,

quibus omnia deberent esse patentia ac libera, quorumque hic mundus omnis esset templum et domus, R. P. ut 14, Herod. vit 109 with Rawlinson’s n.
220) BOOK I CH. XLI § 115.
homines non colant: for the play on words cf. Ov. Met. vit 724 cura pit dis sunt et gui coluere coluntur; Sch. quotes Plaut. Poen. v 4 14 Juppiter qui genus colis alisque hominum ; o€Beoa has a similar reciprocal use in Aesch. Prom. 545 @varovds ayav oeBet.
§ 116. atest: cf. § 45, and Philod. p. 128 quoted on § 115.
cujus nullum meritum sit. The reason for this relative clause being prefixed to the antecedent, is probably to give it greater emphasis, as the climax.
pietas justitia adversum deos. There is a great resemblance be- tween this passage and Sext. Emp. J/ath. 1x 123 where the existence of the Gods is argued from the fact of evo¢Bera and dacorns, the latter being defined as Sixatoovyn tis mpos Oeovs. Kal ppv etrep Kal 7 Stxacoovyn Kata THy emiTAoKIY trav avOpdémwv mpos Te adAjAovs Kal mpos Oeodrs eiojxra, ef py eloe Oeoi, ovdé Sixacocvyn ovotnoerar. The definition is attributed to the Stoics by Stob. Acl. 1 124, but it occurs (amongst others) in Plato ELuthyphro 12, where 76 evoeBés cat dotoy (they are not distinguished) is explained as that part of justice (righteous dealing) which is concerned with ryy trav bedv Oepanetav, cf. Protag. 331. So we frequently find ra mpods rods avOpérovs dixaca contrasted with ra mpos robs Oeods dora. If one may venture to say so, C. seems to have been unfortunate in his translation of the Greek terms: pietas is certainly nearer to evocBera than to dctdrns, but he makes it stand for the latter both here and in 1 3, 11 153, ef. Or. Part. 78 justitia erga deos religio; we find a different definition in Pro Domo 107 nec est ulla erga deos pietas nisi honesta de numine eorum ac mente opinio, cum expeti nihil ab iis, quod sit injustum atque inhonestum, arbitrare, which approaches more to Epictetus’ definition of evoéBera, Linch. 31, dpbas imodyn wes wept bea Exewv, ws Gvrwy Kat SiotkovvyTwy Ta dAa KadO@s Kal Sikaiws.
homini—communitas. In the De Legibus 1 21 foll. three grounds are mentioned for this communitas (1) the benefits received from God ; (2) the common possession of reason, inter guos autem ratio, inter eosdem etiam recta ratio est communis, Quae cum sit lex, lege quoque consociati homines cum dis putandi sumus, and so we arrive at the grand Stoic description of the world as the civitas communis deorum atque hominum § 23; (3) their com- mon kinship, wt homines deorum aynatione et gente teneantur, see Dumesnil in loc.
sanctitas—deorum: so Sext. Emp. lc. gare yap evoéBera emiotypun Oeayv Oepareias, a Stoic definition, as we learn from Stob. 1. c. and Diog. L. vil 119, borrowed however from Socrates, see Xen. Mem. 1v 6 4 6 dpa ra rept Tovs Oeovs vopuipa cidds dpOads av nuiv evdoeBHs wpicpevos ein, and Plato Euthyphro 14 (oovstnta) enustnuny twa rod Ovew te Kat evxecbar. The explanation of this rather inappropriate definition must be sought in the Socratic and Stoical identification of virtue and knowledge (Zeller Socr. p. 148 tr., Stoves p. 239). In the Plane. 80 Cic. asks qui sancti, gui religionum colentes nisi qui meritam dis immortalibus gratiam justis honoribus et memort mente persolvunt.