[141] Diog, L. vi. 82-88. Μόνιμος ὁ Κύων, Sext. Emp. adv. Mathem. vii. 48-88.
About Krates, Plutarch, De Vit. Aere Alieno, 7, p. 831 F.
[142] Diog. L. vi. 93. ἔχειν δὲ πατρίδα ἀδοξίαν τε καὶ πενίαν, ἀνάλωτα τῇ τύχῃ: καὶ — Διογένους εἶναι πολίτης ἀνεπιβουλεύτου φθόνῳ. The parody or verses of Krates, about his city of Pera (the Wallet), vi. 85, are very spirited —
| Πήρη τις πόλις ἐστὶ μέσῳ ἐνὶ οἴνοπι τύφῳ, &c. |
Krates composed a collection of philosophical Epistles, which Diogenes pronounces to be excellent, and even to resemble greatly the style of Plato (vi. 98).
[143] Diog. L. vi. 86, ἐκαλεῖτο δὲ θυρεπανοίκτης, διὰ τὸ εἰς πᾶσαν εἰσιέναι οἰκίαν καὶ νουθετεῖν. Compare Seneca, Epist. 29.
Among other hearers of Krates, who carried on, and at the same time modified, the Cynic discipline, we have to mention Zeno, of Kitium in Cyprus, who became celebrated as the founder of the Stoic sect. In him the Cynic, Megaric, and Herakleitean tendencies may be said to have partially converged, though with considerable modifications:[144] the ascetic doctrines (without the ascetic practices or obtrusive forwardness) of the Cynics — and the logical subtleties of the others. He blended them, however, with much of new positive theory, both physical and cosmological. His compositions were voluminous; and those of the Stoic Chrysippus, after him, were still more numerous. The negative and oppugning function, which in the fourth century B.C. had been directed by the Megarics against Aristotle, was in the third century B.C. transferred to the Platonists, or Academy represented by Arkesilaus: whose formidable dialectic was brought to bear upon the Stoic and Epikurean schools — both of them positive, though greatly opposed to each other.
[144] Numenius ap. Euseb. Præp. Evang. xiv. 5.