Page:The World as Will and Idea - Schopenhauer, tr. Haldane and Kemp - Volume 2.djvu/362

352 Diogenes, Krates, and their disciples had once for all renounced every possession, all conveniences and pleasures, in order to escape for ever from the troubles and cares, the dependence and the pains, which are inevitably bound up with them and are not counterbalanced by them. Through the bare satisfaction of the most pressing wants and the renunciation of everything superfluous they thought they would come off best. Accordingly they contented themselves with what in Athens or Corinth was to be had almost for nothing, such as lupines, water, an old threadbare cloak, a wallet, and a staff. They begged occasionally, as far as was necessary to supply such wants, but they never worked. Yet they accepted absolutely nothing that exceeded the wants referred to above. Independence in the widest sense was their aim. They occupied their time in resting, going about, talking with all men, and much mocking, laughing, and joking; their characteristic was carelessness and great cheerfulness. Since now in this manner of life they had no aims of their own, no purposes or ends to pursue, thus were lifted above the sphere of human action, and at the same time always enjoyed complete leisure, they were admirably fitted, as men of proved strength of mind, to be the advisers and admonishers of the rest. Therefore Apuleius says (Florid., iv.): "Crates, ut lar familiaris apud homines suæ ætatis cultus est. Nulla domus ei unquam clausa erat: nec erat patrisfamilias tam absconditum secretum, quin eo tempestive Crates interveniret, litium omnium et jurgiorum inter propinquos disceptator et arbiter." Thus in this, as in so many other respects, they show a great likeness to the mendicant friars of modern times, that is, to the better and more genuine among them, whose ideal may be seen in the Capucine Christoforo in Manzoni's famous romance. Yet this resemblance lies only in the effects, not in the cause. They agree in the result, but the fundamental thought of the two is quite different. With the friars, as with the Sannyâsis, who are akin to them, it is an aim