Note 28 — Chapter X · ETHICS. THE GENERAL PRINCIPLES OF THE STOIC ETHICS. ABSTRACT THEORY OF MORALITY.

(b) Instances of Cynicism. Bearing, as the Stoics did, this close relationship to the Cynics, it cannot astonish us to find amongst them many instances of the most revolting traits in Cynicism. Their contempt for cultured habits and violation of right feelings fully justify the righteous indignation of their opponents. Chrysippus regarded many things as perfectly harmless in which the religious feeling of Greece saw pollution,28 and pleaded in defence of his opinion the example of animals, to show that they were according to nature. The care for deceased relatives he not only proposed to limit to the simplest mode of burial, but would have it altogether put aside; and he made the horrible suggestion, which he even described in full, of using for purposes of nourishment the flesh of amputated limbs and the corpses of the nearest relatives.29 Great offence, too, was given by the Stoics, and, in particular, by Chrysippus, in their treatment of the relation of the sexes to each other; nor can it be denied that some of their language on this subject sounds exceedingly offensive. The Cynic assertion, that anything which is in itself allowed may be mentioned plainly and without a periphrasis, is also attributed to the Stoics.30 By his proposals for the dress of women, Zeno offended against propriety and modesty,31 and both he and Chrysippus advocated community of wives in their state of wise men.32 It is, moreover, asserted that the Stoics raised no objection to the prevalent profligacy and the trade in unchastity,33 nor to the still worse vice of unnatural crime.34 Marriage among the nearest relatives was held to be consonant to nature by the leaders of the School;35 and the atrocious shamelessness of Diogenes found supporters in Chrysippus,36 perhaps, too, in Zeno.37