[90:1] Τὸ νόμισμα παραχαράττειν: 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 ἀλληλοφαγία, 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 peculiar joy mingled with tears in remembering the last words' of one who is dead (Fr. 186; cf. 213). He is enthusiastic about an act of kindness performed by another, who walked some five miles to help a barbarian prisoner (Fr. 194). [106:1] Lucretius, i. 62-79, actually speaks of the great atheist in language taken from the Saviour Religions (see below, p. 162):