f something else. See especially _Scholia Arist._, p. 732{a}
30 ff. on the passage in the _Metaphysics_, 1024{b} 33.

[90:1] +To nomisma paracharattein+: see _Life_ in Diog. Laert.,
fragments in Mullach, vol. ii, and the article in Pauly-Wissowa.

[95:1] There were women among the Cynics. 'The doctrine also captured
Metrocles' sister, Hipparchia. She loved Crates, his words, and his way
of life, and paid no attention to any of her suitors, however rich or
highborn or handsome. Crates was everything to her. She threatened her
parents that she would commit suicide unless she were given to him. They
asked Crates to try to change the girl's mind, and he did all he could
to no effect, till at last he put all his possessions on the floor and
stood up in front of her. 'Here is your bridegroom; there is his
fortune; now think!' The girl made her choice, put on the beggar's garb,
and went her ways with Crates. She lived with him openly and went like
him to beg food at dinners.' Diog. Laert. vi. 96 ff.

[98:1] e. g. the struggle for existence among animals and plants; the
+allelophagia+, or 'mutual devouring', of animals; and such points as
the various advances in evolution which seem self-destructive. Thus, Man
has learnt to stand on two feet and use his hands; a great advantage but
one which has led to numerous diseases. Again, physiologists say that
the increasing size of the human head, especially when combined with the
diminishing size of the pelvis, tends to make normal birth impossible.

[100:1] _The Stoic Philosophy_ (1915). See also Arnold's _Roman
Stoicism_ (1911); Bevan's _Stoics and Sceptics_ (1913); and especially
_Stoicorum Veterum Fragmenta_ by von Arnim (1903-5).

[101:1] The chief authorities on Epicurus are Usener's _Epicurea_,
containing the _Life_ from Diog. Laert., fragments and introduction: the
papyrus fragments of Philodemus in _Volumina Herculanensia_; Diogenes of
Oenoanda (text by William, Teubner, 1907); the commentaries on Lucretius
(Munro, Giussani, &c.).

[103:1] Epicurus is the one philosopher who protests with real
indignation against that inhuman superiority to natural sorrows which is
so much prized by most of the ancient schools. To him such 'apathy'
argues either a hard heart or a morbid vanity (Fr. 120). His letters are
full of affectionate expressions which rather shock the stern reserve of
antique philosophy. He waits for one friend's 'heavenly presence' (Fr.
165). He 'melts with a pecu