latter sense, as they note, the term does not apply to every bad man. The good, it is added, are also worshippers of God ; for they have acquaintance with the rites of the gods, and piety is the knowledge of how to serve the gods. Further, they will sacrifice to the gods and they keep themselves pure ; for they avoid all acts that are offences against the gods, and the gods think highly of them : for they are holy and just in what concerns the gods. The wise too are the only priests ; for they have made sacrifices their study, as also the building of temples, purifications, and all the other matters appertaining to the gods. The Stoics approve also of honouring parents and brothers in the second place next after the gods. They further maintain that parental affection for children is natural to the good, but not to the bad. It is one of their tenets that sins are all equal : so Chrysippus in the fourth book of his Ethical Questions, as well as Persaeus and Zeno. For if one truth is not more true than another, neither is one falsehood more false than another, and in the same way one deceit is not more so than another, nor sin than sin. For he who is a hundred furlongs from Canopus and he who is only one furlong away are equally not in Canopus, and so too he who commits the greater sin and he who commits the less are equally not in the path of right conduct. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal. Again, the Stoics say that the wise man will take part in politics, if nothing hinders him — so, for instance, Chrysippus in the first book of his work On Various Types of Life — since thus he will restrain vice and promote virtue. Also (they maintain) he