, pp. 72-77. This theme can be found throughout ancient philosophy; see e.g. Aristotle Eth. Nic. 1170a11-13, Galen Aff. Dign. 5 (5.24-25 Kühn = 17.11-22 de Boer), Marcus Aurelius 6.48, Simplicius In Ench. 49.4-6 Hadot.82 Seneca Epist. 6.6 (trans. Gummere); note also Epist. 38.1. See the discussion of exempla in Seneca by Newman, ‘Cotidie meditare’, pp. 1491-93, and in Epictetus by Hijmans, , pp. 72-77. This theme can be found throughout ancient philosophy; see e.g. Aristotle Eth. Nic. 1170a11-13, Galen Aff. Dign. 5 (5.24-25 Kühn = 17.11-22 de Boer), Marcus Aurelius 6.48, Simplicius In Ench. 49.4-6 Hadot.
83 In between first-hand experience and a written account there would have also existed oral traditions concerning the lives of philosophers (and oral traditions concerning their conversations or lectures). The relationship between oral and written transmission (with regard to the texts of Aristotle but with wider relevance) is discussed in Sandbach, Aristotle and the Stoics, pp. 1-3. See also Kenyon, Books and Readers in Ancient Greece and Rome, pp. 21-25.
84 See Tacitus Annales 15.62.
85 The most obvious examples here are Socrates, Pyrrho, and Epictetus. Note also Euphrates (expertly discussed in Frede, ‘Euphrates of Tyre’).