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 his circumstances, and claimed to be an example to those who were passing by? For what shall he accuse him of? because he maintains a decency of behaviour, because he displays his virtue more conspicuously? Well, and what does he say of poverty, about death, about pain? How did he compare his own happiness with that of the great king (the king of Persia)? or rather he thought that there was no comparison between them. For where there are perturbations, and griefs, and fears, and desires not satisfied, and aversions of things which you cannot avoid, and envies and jealousies, how is there a road to happiness there? But where there are corrupt principles, there these things must of necessity be.

When the young man asked, if when a Cynic has fallen sick, and a friend asks him to come to his house and to be taken care of in his sickness, shall the Cynic accept the invitation, he replied, And where shall you find, I ask, a Cynic's friend? For the man who invites ought to be such another as the Cynic that he may be worthy of being reckoned the Cynic's friend. He ought to be a partner in the Cynic's sceptre and his royalty, and a worthy minister, if he intends to be considered worthy of a Cynic's friendship, as Diogenes was a friend of Antisthenes, as Crates was a friend of Diogenes. Do you think that if a man comes to a Cynic and salutes him, that he is the Cynic's friend, and that the Cynic will think him worthy of receiving a Cynic into his house? So that if you please, reflect on this also: rather look round for some convenient dunghill on which you shall bear your fever and which will shelter you from the north wind that you may not be chilled. But you seem to me to wish to go into some man's house and to be well fed there for a time. Why then do you think of attempting so great a thing (as the life of a Cynic)?