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.[36] Demonax 26.[37] Plutarch, De recta aud.9.Elsewhere, a Cynic character ridicules excessive concern for Attic Greek: Athenaeus, Deipnosophists 3.97–8.[38] Moles, “The Career and Conversion,” 96.Different audiences did not necessarily require vast changes in style, see L.Pernot, La rhétorique de l’éloge dans le monde gréco-romain (Paris, 1993) 439.[39] See E.Sironen, The Late Roman and Early Byzantine Inscriptions of Athens and Attica (Helsinki, 1997) 72–85 and 114.[40] See Penella, Greek Sophists and Philosophers, 41–2 and 76.[41] Eunapius, VP 455.Porphyry remarks on Plotinus’ lack of rhetorical style, Vita Plotini 18.See Penella, Greek Sophists and Philosophers, 41; Fowden, “Pagan Holy Man,” 49 and 54–6.[42] Chrysanthius’ eloquence was designed to be suitable for everyone: Eunapius, VP 502.Aedesius was friendly to the woman selling vegetables, VP 482; Libanius was noted for his excessively Attic language, VP 496.[43] Themistius, Or.20.236; translation from Penella, Private Orations, 55.Elsewhere, Themistius speaks to his audience as farmers who possess knowledge of breeding livestock, Or.21.248.[44] Or.21.253.[45] Or.24.301.[46] Or.24.302; translation from Penella, Private Orations, 130.[47] Although Cynicism has been called the “philosophy of the proletariat,” most well-known Cynics came from distinguished families.See Downing, Cynics and Christian Origins, 96–7; Hahn, Der Philosoph, 172–82, esp.180.On the numbers of people dressed as philosophers, see Dio, Or.72.4, 32.9; cf.Lucian, Fugitivi 12, Bis accusatus 6, Vitarum auctio 11.[48] Brink, “Dio on the Simple and Self-Sufficient Life,” 276.[49] Dio, Or.72.11.On Cynic chreia collections and their importance in education, see Hock, “Cynics and Rhetoric,” 755–73.[50] Philostratus, VS 1.7.2.Hahn notes the prominence of Dio’s charismatic and Cynic qualities, versus the rhetorical skill emphasized by Philostratus, Der Philosoph, 195–6.See also J.L.Moles, “‘Honestius quam ambitiosius?’ An Exploration of the Cynic’s Attitude to Moral Corruption in His Fellow Men,” JHS 103 (1983) 103–23, esp.108; D.Krueger, “The Bawdy and Society: The Shamelessness of Diogenes in the Roman Imperial Culture” in The Cynics: The Cynic Movement in Antiquity and Its Legacy, R.B.Branham and M.-O.Goulet-Cazé, eds.(Berkeley, 1996) 222–39.[51] Numerous anecdotes illustrate the broad appeal of Cynics to ordinary people: Epictetus’ lamp and Peregrinus’ walking stick became relics, see Lucian, Adversus indoctum 14; Demonax’s gravestone, Demonax 67.The popularity of Cynic philosophy is clear in the case of cities, and possible in the case of countryside, see Hahn, Der Philosoph, 175–9; Anderson, Second Sophistic, 25.[52] Moles, “Honestius quam ambitiosius,” 112.[53] Dio, Or.32.8–10.[54] Dio, Or.42.4.In Or.32.40, Dio lists the types of people in the Alexandrian theater: free citizens, women, children, and foreigners, including Greeks, Italians, Syrians, Libyans, Cilicians, Ethiopians, Arabs, Bactrians, Scythians, Persians, and Indians.[55] Or.13.31.[56] On the poor farmer: Or.7.5–20; on prostitution: Or.7.133.See P.A.Brunt, “Aspects of Social Thought of Dio Chrysostom and of the Stoics,” PCPhS 199 (1973) 9–34.[57] He emphasized his good standing among the poor, Or.46.7.Elsewhere, Dio demonstrates general good will towards the lower classes, Or.34.21–3.[58] Menander Rhetor, D.A.Russell and N.G.Wilson, eds., transl., and intro.(Oxford, 1981).On the lalia, see xxxi and 114–27.Menander mentions Xenophon and Dio Chrysostom, along with others, as examples.In their commentary on this section, Russell and Wilson cite Maximus of Tyre’s dialexeis as examples of the lalia, along with works by Dio, Lucian, Choricius of Gaza, and Himerius.Cf.Trapp, “Philosophical Sermons,” 1974.On the similarities of John Chrysostom’s encomia to the lalia, see H.Hubbell, “Chrysostom and Rhetoric,” CPh 19.3 (1924) 261–76, at 274–6.[59] See Lucian’s parodies of sham philosophers, De morte Peregrini and Alexander.Dio attacked so-called philosophers for claiming rather than earning the title (Or.13.11), for not living up to their responsibilities as public advisers (Or.32.8 and 20), and because they allowed themselves to be corrupted by luxury and fawned over wealthy people (Or.77/78.34–5).On the problems with popular Cynics in particular, see Or.32.9–10.[60] Lucian, Vitarum auctio 11.Cf.Galen, De peccatorum dignotione 3.12.On the disapproval of philosophers profiting from their profession, see Hahn, Der Philosoph, 179.Dio notes that true philosophers would not want money or gifts in exchange for their lessons, Or.13.33.Cf.Christian concerns about false prophets in the New Testament (Mt.7:15).[61] Hahn, Der Philosoph, 192–5.[62] Quintilian, Inst.3.8.2, cited in Downing, Cynics and Christian Origins, 104, along with additional references from Quintilian on the influence of applause on court cases.[63] Dio, Or.35.8.For instances of class snobbery, namely the view expressed by Themistius, Eunapius, Ammianus, and Julian that humble birth was correlated with low intelligence, see Fowden, “Pagan Holy Man,” 49.[64] Lucian, Demonax 9.For Dio, see Brink, “Dio on the Simple and Self-Sufficient Life,” 265–8 and J.L.Moles, “Cynic Cosmopolitanism” in The Cynics: The Cynic Movement in Antiquity and Its Legacy, R.B.Branham and M.-O.Goulet-Cazé, eds.(Berkeley, 1996) 114–20.Julian was capable of such statements as “The gods are not the cause of their poverty, but rather the greediness of us men of property.,” Fragment of a Letter to a Priest 290A
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