[236] H. Schiller, Geschichte der römischen Kaiserzeit, Bd. i. 452.
[237] Diss. 1. 17. 4, ἐπείγει μᾶλλον θεραπεύειν, the interpolated remark of a student when Epictetus has begun a lecture upon Logic: the addition, καὶ τὰ ὅμοια, seems to show that the phrase was a customary one.
[238] Diss. 1. 4.
[239] Sext. Emp. iii. 239.
[240] The Stoics defined wisdom as θείων τε καὶ ἀνθρωπίνων ἐπιστήμην, and philosophy as ἄσκησιν ἐπιτηδείου τέχνης, Plutarch (Aetius), plac. phil. 1. 2; Galen, Hist. Phil. 5; Diels, Doxogr. Gr. pp. 273, 602.
[241] De Abraham. 11 (ii. 9); de Joseph. 1 (ii. 41); de prœm. et pœn. 8, 11 (ii. 416, 418). Philo is quoted because his writings are in some respects as faithful a photograph of current scholastic methods as those of Epictetus. It is also possible that some of the writings that stand under Philo’s name belong to the same period.
[242] Quod det. potior. 12 (i. 198, 199): so de congr. erud. caus. 13 (i. 529); de mut. nom. 13 (i. 591).
[243] De congr. erud. caus. 28 (i. 542).
[244] Leg. alleg. 3. 6 (i. 91).
[245] Quis rer. div. heres. 51 (i. 509).