[393] Epict. _Diss._ 1. 1. 10; cf. Seneca, _de Provid._ 5. 7, ‘non potest artifex mutare materiam.’ But Epictetus sometimes makes it a question, not of possibility, but of will, e.g. _Diss._ 4. 3. 10. [394] The data for the long history of the moral conceptions of Greek religion which are briefly indicated above are far too numerous to be given in a note: the student is referred to Nägelsbach, _Die Nachhomerische Theologie_, i. 17-58. One may note the list of titles applied to God, e.g. in Dio Chrysostom, and the diminishing use of ἱλάσκεσθαι. [395] Epict. _Diss._ 1. 6. [396] _Diss._ 3. 11. 1. [397] _Diss._ 3. 24. 42, 43. [398] Destiny is Reason: Heraclitus ap. Aet. _Placit._ in Plut. _de placit. philos._ 1. 28. 1; Stob. _Ecl._ 1. 5. 15 (Diels, p. 323), οὐσίαν εἱμαρμένης λόγον τὸν διὰ τῆς οὐσίας τοῦ παντὸς διήκοντα: Chrysippus, _ibid._ εἱμαρμένη ἐστὶν ὁ τοῦ κόσμου λόγος ἢ λόγος τῶν ἐν τῷ κόσμῳ προνοίᾳ διοικουμένων ἢ λόγος καθ’ ὃν τὰ μὲν γεγονότα γέγονε τὰ δὲ γινόμενα γίνεται τὰ δὲ γενησόμενα γενήσεται: Zeno ap. Ar. Did. _Epit. phys._ 20, in Stob. _Ecl._ 1. 11. 5 (Diels, p. 458), τὸν τοῦ παντὸς λόγον ὃν ἔνιοι ἑιμαρμένην καλοῦσιν. [399] Destiny, or Reason, is Providence: Chrysippus, in the quotation given in the preceding note: Zeno ap. Aet. _Placit._ in Stob. _Ecl._ 1. 5. 15 (Diels, p. 322). [400] Destiny, Reason, Providence, is God, or the Will of God: Chrysippus in Plut. _de Stoic. repug._ 34. 5, ὅτι δ’ ἡ κοινὴ φύσις καὶ ὁ κοινὸς τῆς φύσεως λόγος εἱμαρμένη καὶ πρόνοια καὶ Ζεύς ἐστιν οὐδὲ τοὺς ἀντίποδας λέληθε· πανταχοῦ γὰρ ταῦτα θρυλεῖται ὑπ’ αὐτῶν· καὶ, Διὸς δ’ ἐτελείετο βουλὴ’ τὸν Ὅμηρον εἰρηκέναι φησὶν [sc. ὁ Χρύσιππος] ὀρθῶς ἐπὶ τὴν εἱμαρμένην ἀναφέροντα καὶ τὴν τῶν ὅλων φύσιν καθ’ ἣν πάντα διοικεῖται: id. _de commun. not._ 34. 5, oὐδὲ τοὐλάχιστόν ἐστι τῶν μερῶν ἔχειν ἄλλως ἀλλ’ ἢ κατὰ τὴν τοῦ Διὸς βούλησιν: Arius Didymus, _Epit._ ap. Euseb. _Præp. Ev._ 15. 15 (Diels, p. 464): Philodemus, _de piet._ frag. ed. Gompertz, p. 83 (Diels, p. 549). The more exact statement is in the summary of Aetius ap. Plut. _de placit. philos._ 1. 7. 17, Stob. _Ecl._ 1. 2. 29 (Diels, p. 306), where God is said to comprehend within Himself τοὺς σπερματικοὺς λόγους καθ’ οὓς ἅπαντα καθ’ εἱμαρμένην γίνεται. The loftiest form of the conception is expressed by Lucan, _Pharsal._ 2. 10, ‘se quoque lege tenens:’ God is not the slave of Fate or Law, but voluntarily binds Himself by it.