[226] Orat. ad Græc. 2.
[227] Apol. 46.
[228] Refut. omn. hæres. 5. 18.
[229] H. E. 5. 13.
[230] The evidence for the above statements has not yet been fully gathered together, and is too long to be given even in outline here: the statements are in full harmony with the view of the chief modern writer on the subject, Friedländer, Darstellungen aus der Sittengeschichte Roms, see especially Bd. iii. p. 676, 5te aufl.
[231] This is sufficiently shown by the fact, which is in other respects to be regretted, that in most accounts of Stoicism the earlier and later elements are viewed as constituting a homogeneous whole.
[232] “How am I to eat?” said a man to Epictetus: “So as to please God,” was the reply (Diss. 1. 13). The idea is further developed in Porphyry, who says: “God wants nothing” (281. 15): the God who is ἐπὶ πᾶσιν is ἄϋλος; hence all ἔνυλον is to Him ἀκάθαρτον, and should therefore not be offered to Him, not even the spoken word (163. 15).
[233] M. Aurelius owed to Rusticus the idea that life required διόρθωσις and θεραπεία (i. 7 and ii. 13).
[234] τὸ ὑλακτεῖν, Philostr. 587.
[235] The title of Diss. 3. 22, in which the ideal philosopher is described, is περὶ Κυνισμοῦ.