[935]. Gomperz, op. cit., II, 133; Zeller (op. cit., II, 1, 323 f.) is not sure that the Cynics taught a positive anti-slavery doctrine, but cf. p. [132], n. 2.
[936]. Diog. L. vi. 66, 74 f.; cf. Epict. Dissert. iii. 24. 67.
[937]. Athen. iv. 159c; Διογένης δ᾽ ἐν τῇ πολιτείᾳ νόμισμα εἶναι νομοθετεῖ ἀστραγάλους.
[938]. Diog. L. vi. 72: ἔλεγε δὲ καὶ κοινὰς εἶναι δεῖν τὰς γυναῖκας, etc. Aristotle (Pol. ii. 7. 1266a34) names Plato as its sole advocate, but cf. Zeller, op. cit., II, 1, 321 f., n. 4, and Gomperz, op. cit., II, 132, though they think that he did not hold it in the extreme form stated by Diogenes Laertius.
[939]. There is no specific evidence, though it would accord well with his other teachings. Cf. Gomperz, op. cit., II, 132.
[940]. Called “Thebaios”; flor. ca. 328 B.C.; cf. Diog. L. vi. 87.
[941]. Mullach, F. Ph. G., II, 334, fr. 6; 338, frs. 38, 39; cf. also Diog. L. vi. 86.
[942]. Cf. The Beggar’s Wallet, an amusing parody of the Odyssey (von Arnim, Leben und Werke des Dio von Prusa [1898], 255 ff.) Gomperz (op. cit., II, n. 545 to p. 125) doubts its genuineness for Crates, but thinks it is from a Cynic source; cf. also infra on Teles.
[943]. The pseudo-Aristotelian Economics is a possible exception. The Economics of Xenophon has a broader theme, and the Revenues is for practical purposes.
[944]. Pseudo-Platonica, p. 59.