Meantime the philosophers from Socrates onwards were insisting on the more spiritual view of prayer, preaching that, in the first place, there was no need to particularise one’s needs in one’s petitions to God, for there was danger lest one should pray for what is injurious; in the second place, that prayer should look only to the spiritual, not the material life. And we owe to this theory some striking utterances that must rank high in the literature of ethical religion: such as the prayer of Socrates, δοίητέ μοι καλῷ γενέσθαι τἄνδοθεν, “Grant me to become noble of heart”[204.3]; of Apollonius of Tyana, ὦ θεοὶ δοίητέ μοι τὰ ὀφειλόμενα, “Oh gods, grant me that which I deserve”[204.4]; the longer poetic {205} formula quoted by Plato, “King Zeus, grant us the good whether we pray for it or not, but evil keep from us though we pray for it”[205.1]: and with these we may compare the dictum of Epictetus[205.2]: “In praying to the divine powers ask for divine things, things free from fleshly or earthly circumstance.” Other expressions of the Stoic sect are equally striking for the spirit of fervent acquiescence and resignation that inspires them. Here is the prayer of Epictetus: “Do with me what thou wilt: my will is thy will: I appeal not against thy judgments”[205.3]; and a poetic version of this has come down to us from earlier stoicism--“Lead me, O God, and I will follow, willingly if I am wise, but if not willingly I still must follow.” A prayer recorded in the apocryphal Acts of St Thomas[205.4] seems almost an echo of these: “I go whither Thou wilt, oh Jesus: Thy will be done.” When the best thought of the age had {206} reached to such a point of spiritual abstraction, it was natural that the same question should arise as arose among the more philosophic adherents of early Christianity, whether special prayers were justifiable at all. It seems that at some period the Pythagorean school were inclined to forbid prayer altogether,[206.1] for the reason that God knew better how to give than man knew how to ask; but the later Neo-Platonism discovered an ideal _raison-d’être_ for the practice, on the ground that it raised the mind to direct communion and converse with God; and this view is developed at great length by Proclus.[206.2]