ness; they believed and maintained that theirs was
the only safe road to happiness. They agreed with the Cyrenaics as to
the end; they differed as to the means.

The founders of the sect, being men of culture, set great store by
education, from which, however, they excluded (as it would appear)
both the Artistic and the Intellectual elements of the superior
instruction of the time, namely, Music, and the Sciences of Geometry,
Astronomy, &c. Plato's writings and teachings were held in low esteem.
Physical training, self-denial and endurance, and literary or
Rhetorical cultivation, comprise the items taught by Diogenes when he
became a slave, and was made tutor to the sons of his master.

IV.--As to the Moral Code, the Cynics were dissenters from the
received usages of society. They disapproved of marriage laws, and
maintained the liberty of individual tastes in the intercourse of the
sexes. Being free-thinkers in religion they had no respect for any of
the customs founded on religion.

V. The collateral relations of Cynical Ethics to Politics and to
Theology afford no scope for additional observations. The Cynic and
Cyrenaic both stood aloof from the affairs of the state, and were
alike disbelievers in the gods.

The Cynics appear to have been inclined to communism among themselves,
which was doubtless easy with their views as to the wants of life. It
is thought not unlikely that Sokrates himself held views of communism
both as to property and to wives; being in this respect also the
prompter of Plato (Grant's Ethics of Aristotle, Essay ii.).

The CYRENAIC system originated with ARISTIPPUS of Cyrene, another
hearer and companion of Sokrates. The temperament of Aristippus was
naturally inactive, easy, and luxurious; nevertheless he set great
value on mental cultivation and accomplishments. His conversations
with Sokrates form one of the most interesting chapters of Xenophon's
Memorabilia, and are the key to the plan of life ultimately elaborated
by him. Sokrates finding out his disposition, repeats all the
arguments in favour of the severe and ascetic system. He urges the
necessity of strength, courage, energy, self-denial, in order to
attain the post of ruler over others; which, however, Aristippus
fences by saying that he has no ambition to rule; he prefers the
middle course of a free man, neither ruling nor ruled over. Next,
Sokrates recalls the dangers and evil contingencies of subjection, of
being oppressed, un