Corinth, found him lying in the sun, and asked if there was anything which he wanted--Diogenes made the memorable reply--"Only that you and your guards should stand out of my sunshine". This reply doubtless manifests the self-satisfied independence of the philosopher. Yet it is far less impressive than the fearless reproof which the Indian Gymnosophists administered to Alexander, when they saw him in the Punjab at the head of his victorious army, after exploits, dangers, and fatigues almost superhuman, as conqueror of Persia and acknowledged son of Zeus.[118] [Footnote 114: Onesikritus observes, respecting the Indian Gymnosophists, that "they were more striking in act than in discourse" ([Greek: e)n e)/rgois ga\r au)tou\s krei/ttous ê)\ lo/gois ei)=nai], Strabo, xv. 713 B); and this is true about the Cynic succession of philosophers, in Greece as well as in Rome. Diogenes Laertius (compare his prooem, s. 19, 20, and vi. 103) ranks the Cynic philosophy as a distinct [Greek: ai(/resis]: but he tells us that other writers (especially Hippobotus) would not reckon it as an [Greek: ai(/resis], but only as an [Greek: e)/nstasis bi/ou]--practice without theory.] [Footnote 115: Xenophon, Memor. i. 6, 2-5; Plato, Sympos. 219, 220. The language of contemporary comic writers, Ameipsias, Eupolis, Aristophanes, &c., about Sokrates--is very much the same as that of Menander a century afterwards about Kratês. Sokrates is depicted as a Cynic in mode of life (Diogen. L. ii. 28; Aristophan. Nubes, 104-362-415).] [Footnote 116: Zeno, though he received instructions from Kratês, was [Greek: a)/llôs me\n eu)/tonos pro\s tê\n philosophi/an, ai)dê/môn de\ ô(s pro\s tê\n kunikê\n a)naischunti/an] (Diog. L. vii. 3). "Disputare cum Socrate licet, dubitare cum Carneade, cum Epicure quiescere, hominis naturam cum Stoicis vincere, cum Cynicis excedere," &c. This is the distinction which Seneca draws between Stoic and Cynic (De Brevitat. Vitæ, 14, 5). His admiration for the "seminudus" Cynic Demetrius, his contemporary and companion, was extreme (Epist. 62, 2, and Epist. 20, 18).] [Footnote 117: Xenoph. Memor. i. 6, 10 (the passage is cited in a previous note). The Emperor Julian (Orat. vi. p. 192 Spanh.) says about the Cynics--[Greek: a)pa/theian ga\r poiou=ntai to\ te/los, tou=to de\ i)/son e)sti\ tô=| theo\n gene/sthai]. Dion Chrysostom (Or. vi. p. 208) says also about Diogenes the Cynic--[Greek: kai\ ma/lista e)mimei=to tô=n theô=n to\n bi/on.]] [Footnote 118: Cicero, Tusc. Disp. v. 32, 92, and the Anabasis of Arrian, vii. 1-2-3, where both the reply of Diogenes and that of the Indian Gymnosophists are reported. Dion Chrysostom (Orat. iv. p. 145 seq. Reiske) gives a prolix dialogue between Alexander and Diogenes. His picture of the effect produced by Diogenes upon the different spectators at the Isthmian festival, is striking and probable.