Aspects of the Social Thought of Dio Chrysostom and of the Stoics

On re-reading Dio of Prusa's Euboicus , I formed the impression that his ideas on manual labour and on the respectability of occupations open to the poor are somewhat different from those conventionally adopted by Greeks and Romans of the upper class, to which Dio belonged. Part 1 of this paper discusses these ideas in the Euboicus and in some related works of Dio. It will inter alia afford some conjectural support to von Arnim's hypothesis that the Euboicus was delivered at Rome. Probably Dio's attitude was influenced by his experience in exile, when he had known what it was to be poor and had even propounded Cynic opinions. But the Euboicus is a work of his old age (VII. 1), and his conduct after his restoration to his home in A.D. 96 was conspicuously non-Cynic. If then we find some indication that he was also indebted to some previous theorizing on appropriate occupations for the free poor, we need not think of a Cynic model; indeed we should not, for the Cynics were little given to the kind of casuistry involved. In Part I some evidence will be found that Dio was also influenced by Stoic teaching, and in Part II it will be argued that his discussion of the way in which the poor could decently earn their living goes back to Stoic works on practical morality of the kind illustrated by Panaetius' treatise On Appropriate Action ; however, Dio's ideas are not those of the Middle Stoa and more probably derive from Cleanthes or Chrysippus. In this connection I take Cicero, de officiis 1. 150 f., to represent the views of Panaetius, and as I have found that this interpretation can be contested, I have tried to justify it in the Appendix.