No More Learning

XIV. I have also found his will, which is drawn up in the following terms:

May things turn out well, but if anything should happen to me, I make the following disposition of my property. I give everything that I have in my house to Melantes and Pancreon, the sons of Leon. And those things which have been given to me by Hipparchus, I wish to be disposed of in the following manner:- First of all, I wish everything about the Museum (2) and the statue of the goddesses to be made perfect, and to be adorned in a still more beautiful manner than at present wherein there is room for improvement. Then I desire the statue of Aristotle to be placed in the temple, and all the other offerings which were in the temple before. Then I desire the colonnade which used to be near the Museum to be rebuilt in a manner not inferior to the previous one. I also enjoin my executors to put up the tablets on which the maps of the earth are drawn, in the lower colonnade, and to take care that an altar is finished in such a manner that nothing may be wanting to its perfectness or its beauty. I also direct a statue of Nicomachus, of equal size, to be erected at the same time; and the price for making the statue has been already paid to Praxiteles; and he is to contribute what is wanting for the expense. And I desire that it shall be placed wherever it shall seem best to those who have the charge of providing for the execution of the other injunctions contained in this will. And these are my orders respecting the temple and the offerings. The estate which I have at Stagira, I give to Callinus and all my books I bequeath to Neleus. My garden, and my promenade, and my houses which join the garden, I give all of them to any of the friends whose names I set down below, who choose to hold a school in them and to devote themselves to the study of philosophy, since it is not possible for any one to be always travelling, but I give them on condition that they are not to alienate them, and that no one is to claim them as his own private property; but they are to use them in common as if they were sacred ground, sharing them with one another in a kindred and friendly spirit, as is reasonable and just. And those who are to have this joint property in them are Hipparchus, Neleus, Strato, Callenus, Demotimus, Demaratus, Callisthenes, Melantes, Pancreon, and Nicippus. And Aristotle, the son of Metrodorus and Pythias, shall also be entitled to a share in this property, if he likes to join these men in the study of philosophy. And I beg the older men to pay great attention to his education that he may be led on to philosophy as much as possible. I also desire my executors to bury me in whatever part of the garden shall appear most suitable, incurring no superfluous expense about my funeral or monument. And, as has been said before, after the proper honours have been paid to me, and after provision has been made for the execution of my will as far as relates to the temple, and the monument, and the garden, and the promenade, then I enjoin that Pamphylus, who dwells in the garden, shall keep it and everything else in the same condition as it has been in hitherto. And those who are in possession of these things are to take care of his interests. I further bequeath to Pamphylus and Threptes, who have been some time emancipated, and who have been of great service to me, besides all that they have previously received from me, and all that they may have earned for themselves, and all that I have provided for being given them by Hipparchus, two thousand drachmas, and I enjoin that they should have them in firm and secure possession, as I have often said to them, and to Melantes and Pancreon, and they have agreed to provide for this my will taking effect. I also give them the little handmaid Somatale; and of my slaves, I ratify the emancipation of Molon, and Cimon, and Parmenon which I have already given them. And I hereby give their liberty to Manes and Callias, who have remained four years in the garden, and have worked in it, and have conducted themselves in an unimpeachable manner. And I direct that my executors shall give Pamphylus as much of my household furniture as may seem to them to be proper, and shall sell the rest. And I give Carion to Demotimus, and Donar to Neleus. I order Eulius to be sold, and I request Hipparchus to give Callinus three thousand drachmas. And if I had not seen the great service that Hipparchus has been to me in former times, and the embarrassed state of his affairs at present, I should have associated Melantes and Pancreon with him in these gifts. But as I see that it would not be easy for them to arrange to manage the property together, I have thought it likely to be more advantageous for them to receive a fixed sum from Hipparchus. Therefore, let Hipparchus pay to Melantes and to Pancreon a talent a-piece; and let him also pay to my executors the money necessary for the expenses which I have here set down in my will, as it shall require to be expended. And when he has done this, then I will that he shall be discharged of all debts due from him to me or to my estate. And if any profit shall accrue to him in Chalcis, from property belonging to me, it shall be all his own. My executors, for all the duties provided for in this will, shall be Hipparchus, Neleus, Strato, Callinus, Demotimus, Callisthenes, and Ctesarchus. And this my will is copied out, and all the copies are sealed with the seal-ring of me, Theophrastus; one copy is in the hands of Hegesias the son of Hipparchus; the witnesses thereto are Callippus of Pallene, Philomelus of Euonymus, Lysander of Hybas, and Philion of Alopece. Another copy is deposited with Olympiodorus, and the witnesses are the same. A third copy is under the care of Adimantus, and it was conveyed to him by Androsthenes, his son. The witnesses to that copy are Arimnestus the son of Cleobulus, Lysistratus of Thrasos, the son of Phidon; Strato of Lampsacus, the son of Arcesilaus; Thesippus of Cerami, the son of Thesippus; Dioscorides of the banks of the Cephisus, the son of Dionysius. - This was his will.





XV. Some writers have stated that Erasistratus, the physician, was a pupil of his; and it is very likely.

1. From theios divine and phrasis diction.

2. This was a temple of the Muses which he had built for a school.




























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF STRATO


I. THEOPHRASTUS was succeeded in the presidency of his school by Strato of Lampsacus, the son of Arcesilaus, of whom he had made mention in his will.

II. He was a man of great eminence, surnamed the Natural Philosopher, from his surpassing all men in the diligence with which he applied himself to the investigation of matters of that nature.

III. He was also the preceptor of Ptolemy Philadelphus, and received from him, as it is said, eighty talents; and he began to preside over the school, as Apollodorus tells us in his Chronicles, in the hundred and twenty-third Olympiad, and continued in that post for eighteen years.

IV. There are extant three books of his on Kingly Power; three on Justice; three on the Gods; three on Beginnings; and one on each of the subjects of Happiness, Philosophy, Manly Courage, the Vacuum, Heaven, Spirit, Human Nature, the Generation of Animals, Mixtures, Sleep, Dreams, Sight, Perception, Pleasure, Colours, Diseases, Judgments, Powers, Metallic Works, Hunger, and Dimness of Sight, Lightness and Heaviness, Enthusiasm, Pain, Nourishment and Growth, Animals whose Existence is Doubted, Fabulous Animals, Causes, a Solution of Doubts, a preface to Topics; there are, also, treatises on Contingencies, on the Definition, on the More and Less, on Injustice, on Former and Later, on the Prior Genus, on Property, on the Future. There are, also, two books called the Examination of Inventions; the Genuineness of the Commentaries attributed to him, is doubted. There is a volume of Epistles, which begins thus: "Strato wishes Arsinoe prosperity. "

V. They say that he became so thin and weak, that he died without its being perceived. And there is an epigram of ours upon him in the following terms:

The man was thin, believe me, from the use
Of frequent unguents; Strato was his name,
A citizen of Lampsacus; he struggled long
With fell disease, and died at last unnoticed.
VI. There were eight people of the name of Strato. The first was a pupil of Isocrates; the second was the man of whom we have been speaking; the third was a physician, a pupil of Erasistratus, or, as some assert, a foster-child of his; the fourth was an historian, who wrote a history of the Achievements of Philip and Perses in their wars against the Romans . . . . . The sixth was an epigrammatic poet; the seventh was an ancient physician, as Aristotle tells us; the eighth was a Peripatetic philosopher, who lived in Alexandria.

VII. But the will, too, of this natural philosopher is extant, and it is couched in the following language:- "If anything happens to me, I make this disposition of my property. I leave all my property in my house to Lampyrion and Arcesilaus; and with the money which I have at Athens, in the first place, let my executors provide for my funeral and for all other customary expenses; without doing anything extravagant, or, on the other hand, anything mean. And the following shall be my executors, according to this my will: Olympichus, Aristides, Mnesigenes, Hippocrates, Epicrates, Gorgylus, Diocles, Lycon, and Athanes. And my school I leave to Lycon, since of the others some are too old, and others too busy. And the rest will do well, if they ratify this arrangement of mine. I also bequeath to him all my books, except such as we have written ourselves; and all my furniture in the dining-room, and the couches, and the drinking cups. And let my executors give Epicrates five hundred drachmas, and one of my slaves, according to the choice made by Arcesilaus. And first of all, let Lampyrion and Arcesilaus cancel the engagements which Daippus has entered into for Iraeus. And let him be acquitted of all obligation to Lampyrion or the heirs of Lampyrion; and let him also be discharged from any bond or note of hand he may have given. And let my executors give him five hundred drachmas of silver, and one of my slaves, whichever Arcesilaus may approve, in order that, as he has done me great service, and co-operated with me in many things, he may have a competency, and be enabled to live decently. And I give their freedom to Diophantus, and Diocles and Abus. Simias I give to Arcesilaus. I also give his freedom to Dromo. And when Arcesilaus arrives, let Iraeus calculate with Olympicus and Epicrates, and the rest of my executors, the amount that has been expended on my funeral and on other customary expenses. And let the money that remains, be paid over to Arcesilaus by Olympichus, who shall give him no trouble, as to the time or manner of payment. And Arcesilaus shall discharge the engagements which Strato has entered into with Olympichus and Ausinias which are preserved in writing in the care of Philocrates, the son of Tisamenus. And with respect to my monument, let them do whatever seems good to Arcesilaus, and Olympichus, and Lycon.

This is his will, which is still extant, as Aristo, the Chian, has collected and published it.

VIII. And this Strato was a man, as has been shown above, of deservedly great popularity; having devoted himself to the study of every kind of philosophy, and especially of that branch of it called natural philosophy, which is one of the most ancient and important branches of the whole.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF LYCON


I. HE (Strato) was succeeded by Lycon, a native of the Troas, the son of Astyanax, a man of great eloquence, and of especial ability in the education of youth. For he used to say that it was fit for boys to be harnessed with modesty and rivalry, as much as for horses to be equipped with a spur and a bridle. And his eloquence and energy in speaking is apparent, from this instance. For he speaks of a virgin who was poor in the following manner: "A damsel, who, for want of a dowry, goes beyond the seasonable age, is a heavy burden to her father;" on which acccount they say that Antigonus said with reference to him, that the sweetness and beauty of an apple could not be transferred to anything else, but that one might see, in the case of this man, all these excellencies, in as great perfection as on a tree; and he said this, because he was a surpassingly sweet speaker. On which account, some people prefixed a gamma to his name. 1 But as a writer, he was very unequal to his reputation. And he used to jest in a careless way, upon those who repented that they had not learnt when they had the opportunity, and who now wished that they had done so, saying that they were accusing themselves, showing by a prayer which could not possibly be accomplished, their misplaced repentance for their idleness. He used also to say, that those who deliberated without coming to a right conclusion, erred in their calculations, like men who investigate a correct nature by an incorrect standard, or who look at a face in disturbed water, or a distorted mirror. Another of his sayings was, that many men go in pursuit of the crown to be won in the forum, but few or none seek to attain the one to be gained at the Olympic games.

II. And as he in many instances gave much advice to the Athenians, he was of exceedingly great service to them.

III. He was also a person of great neatness in his dress, wearing garments of an unsurpassable delicacy, as we are told by Hermippus. He was at the same time exceedingly devoted to the exercises of the Gymnasium, and a man who was always in excellent condition as to his body, displaying every quality of an athlete (though Antigonus of Carystus, pretends that he was bruised about the ears and dirty); and in his own country he is said to have wrestled and played at ball at the Iliaean games.

IV. And he was exceedingly beloved by Eumenes and Attalus, who made him great presents; and Antigonus also tried to seduce him to his court, but was disappointed. And he was so great an enemy to Hieronymus the Peripatetic, that he was the only person who would not go to see him on the anniversary festival which he used to celebrate, and which we have mentioned in our life of Arcesilaus.

V. And he presided over his school forty-four years, as Strato had left it to him in his will, in the hundred and twenty-seventh Olympiad.

VI. He was also a pupil of Panthoides, the dialectician.

VII. He died when he was seventy-four years of age, having been a great sufferer with the gout, and there is an epigram of ours upon him:

Nor shall wise Lycon be forgotten, who
Died of the gout, and much I wonder at it.
For he who ne'er before could walk alone,
Went the long road to hell in a single night.
VIII. There were several people of the name of Lycon. The first was a Pythagorean; the second was this man of whom we are speaking; the third was an epic poet; the fourth was an epigrammatic poet.

IX. I have fallen in with the following will of this philosopher. "I make the following disposition of my property; if I am unable to withstand this disease: All the property in my house I leave to my brothers Astyanax and Lycon; and I think that they ought to pay all that I owe at Athens, and that I may have borrowed from any one, and also all the expenses that may be incurred for my funeral, and for other customary solemnities. And all that I have in the city, or in Aegina, I give to Lycon because he bears the same name that I do, and because he has spent the greater part of his life with me, showing me the greatest affection, as it was fitting that he should do, since he was in the place of a son to me. And I leave my garden walk to those of my friends who like to use it; to Bulon, and Callinus, and Ariston, and Amplicon, and Lycon, and Python, and Aristomachus, and Heracleus, and Lycomedes, and Lycon my nephew. And I desire that they will elect as president him whom they think most likely to remain attached to the pursuit of philosophy, and most capable of holding the school together. And I entreat the rest of my friends to acquiesce in their election, for my sake and that of the place. And I desire that Bulon, and Callinus, and the rest of my friends will manage my funeral and the burning of my body, so that my obsequies may not be either mean or extravagant. And the property which I have in Aegina shall be divided by Lycon after my decease among the young men there, for the purpose of anointing themselves, in order that the memory of me and of him who honoured me, and who showed his affection by useful presents, may be long preserved. And let him erect a statue of me; and as for the place for it, I desire that Diophantus and Heraclides the son of Demetrius, shall select that, and take care that it be suitable for the proposed erection. With the property that I have in the city let Lycon pay all the people of whom I have borrowed anything since his departure; and let Bulon and Callinus join him in this, and also in discharging all the expenses incurred for my funeral, and for all other customary solemnities, and let him deduct the amount from the funds which I have left in my house, and bequeathed to them both in common. Let him also pay the physicians, Pasithemis and Medias, men who, for their attention to me and for their skill, are very deserving of still greater honour. And I give to the son of Callinus my pair of Thericlean cups; and to his wife I give my pair of Rhodian cups, and my smooth carpet, and my double carpet, and my curtains, and the two best pillows of all that I leave behind me; so that as far as the compliment goes, I may be seen not to have forgotten them. And with respect to those who have been my servants, I make the following disposition - To Demetrius who has long been freed, I remit the price of his freedom, and I further give five minae, and a cloak, and a tunic, that as he has a great deal of trouble about me, he may pass the rest of his life comfortably. To Criton, the Chalcedonian, I also remit the price of his freedom, and I further give him four minae. Micras I hereby present with his freedom; and I desire Lycon to maintain him, and instruct him for six years from the present time. I also give his freedom to Chares, and desire Lycon to maintain him. And I further give him two minae, and all my books that are published; but those which are not published, I give to Callinus, that he may publish them with due care. I also give to Syrus, whom I have already emancipated, four minae, and Menedora; and if he owes me anything I acquit him of the debt. And I give to Hilaras four minae, and a double carpet, and two pillows, and a curtain, and any couch which he chooses to select. I also hereby emancipate the mother of Micras, and Noemon, and Dion, and Theon, and Euphranor, and Hermeas; and I desire that Agathon shall have his freedom when he has served two years longer; and that Ophelion, and Poseideon, my litter-bearers, shall have theirs when they have waited four years more. I also give to Demetrius, and Criton, and Syrus, a couch a piece, and coverlets from those which I leave behind me, according to the selection which Lycon is hereby authorised to make. And these are to be their rewards for having performed the duties to which they were appointed well. Concerning my burial, let Lycon do as he pleases, and bury me here or at home, just as he likes; for I am sure that he has the same regard for propriety that I myself have. And I give all the things herein mentioned, in the confidence that he will arrange everything properly. The witnesses to this my will are Callinus of Hermione, Ariston of Ceos, and Euphronius of Paeania. "

As he then was thoroughly wise in everything relating to education, and every branch of philosophy, he was no less prudent and careful in the framing of his will. So that in this respect too he deserves to be admired and imitated.





1. So as to make it appear connected with glykus sweet.




























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF DEMETRIUS


I. DEMETRIUS was a native of Phalerus, and the son of Phanostratus. He was a pupil of Theophrastus.

II. And as a leader of the people at Athens he governed the city for ten years, and was honoured with three hundred and sixty brazen statues, the greater part of which were equestrian; and some were placed in carriages or in pair-horse chariots, and the entire number were finished within three hundred days, so great was the zeal with which they were worked at. And Demetrius, the Magnesian, in his treatise on People of the same Name, says that he began to be the leader of the commonwealth, when Harpalus arrived in Athens, having fled from Alexander. And he governed his country for a long time in a most admirable manner. For he aggrandised the city by increased revenues and by new buildings, although he was a person of no distinction by birth.

III. Though Favorinus, in the first book of his Commentaries, asserts that he was of the family of Conon.

IV. He lived with a citizen of noble birth, named Lamia, as his mistress, as the same author tells us in his first book.

V. V. Again, in his second book he tells us that Demetrius was the slave of the debaucheries of Cleon.

VI. Didymus, in his Banquets, says that he was called charitoblepharos, or Beautiful Eyed, and Lampeto, by some courtesan.

VII. It is said that he lost his eye-sight in Alexandria, and recovered it again by the favour of Serapis; on which account he composed the paeans which are sung and spoken of as his composition to this day.

VIII. He was held in the greatest honour among the Athenians, but nevertheless, he found his fame darkened by envy, which attacks every thing; for he was impeached by some one on a capital charge, and as he did not appear, he was condemned. His accusers, however, did not become masters of his person, but expended their venom on the brass, tearing down his statues and selling some and throwing others into the sea, and some they cut up into chamber-pots. For even this is stated. And one statue alone of him is preserved which is in the Acropolis. But Favorinus in his Universal History, says that the Athenians treated Demetrius in this manner at the command of the king; and they also impeached him as guilty of illegality in his administration, as Favorinus says. But Hermippus says, that after the death of Cassander, he feared the enmity of Antigonus, and on that account fled to Ptolemy Soter; and that he remained at his court for a long time, and, among other pieces of advice, counselled the king to make over the kingdom to his sons by Eurydice. And as he would not agree to this measure, but gave the crown to his son by Berenice, this latter, after the death of his father, commanded Demetrius to be kept in prison until he should come to some determination about him. And there he remained in great despondency; and while asleep on one occasion, he was bitten by an asp in the hand, and so he died. And he is buried in the district of Busiris, near Diospolis, and we have written the following epigram on him:

O asp, whose tooth of venom dire was full,
Did kill the wise Demetrius.
The serpent beamed not light from out his eyes,
But dark and lurid hell.
But Heraclides, in his Epitome of the Successions of Sotion, says that Ptolemy wished to transmit the kingdom to Philadelphus, and that Demetrius dissuaded him from doing so by the argument, "If you give it to another, you will not have it yourself. " And when Menander, the comic poet, had an information laid against him at Athens (for this is a statement which I have heard), he was very nearly convicted, for no other reason but that he was a friend of Demetrius. He was, however, successfully defended by Telesphorus, the son-in-law of Demetrius.

IX. In the multitude of his writings and the number of lines which they amount to, he exceeded nearly all the Peripatetics of his day, being a man of great learning and experience on every subject. And some of his writings are historical, some political, some on poets, some rhetorical, some also are speeches delivered in public assemblies or on embassies; there are also collections of Aesop's Fables, and many other books. There are five volumes on the Legislation of Athens; two on Citizens of Athens; two on the Management of the People; two on Political Science; one on Laws; two on Rhetoric; two on Military Affairs; two on the Iliad; four on the Odyssey; one called the Ptolemy; one on Love; the Phaedondas, one; the Maedon, one; the Cleon, one; the Socrates, one; the Artaxerxes one; the Homeric, one; the Aristides, one; the Aristomachus, one; the Exhortatory, one; one on the Constitution; one on his Ten Years' Government; one on the Ionians; one on Ambassadors; one on Good Faith; one on Gratitude; one on Futurity; one on Greatness of Soul; one on Marriage; one on Opinion; one on Peace; one on Laws; one on Studies; one on Opportunity; the Dionysius, one; the Chalcidean, one; the Maxims of the Athenians, one; on Antiphones, one; a Historic Preface, one; one Volume of Letters; one called an Assembly on Oath; one on Old Age; one on Justice; one volume of Aesop's Fables; one of Apophthegms. His style is philosophical, combined with the energy and impressiveness of an orator.

X. When he was told that the Athenians had thrown down his statues, he said, "But they have not thrown down my virtues, on account of which they erected them. " He used to say that the eyebrows were not an insignificant part of a man, for that they were able to overshadow the whole life. Another of his sayings was that it was not Plutus alone who was blind, but Fortune also, who acted as his guide. Another, that reason had as much influence on government, as steel had in war. On one occasion, when he saw a debauched young man, he said, "There is a square Mercury with a long robe, a belly, and a beard. " It was a favourite saying of his, that in the case of men elated with pride one ought to cut something off their height, and leave them their spirit. Another of his apophthegms was, that at home young men ought to show respect to their parents, and in the streets to every one whom they met, and in solitary places to themselves. Another, that friends ought to come to others in good fortune only when invited, but to those in distress of their own accord.

These are the chief sayings attributed to him.

XI. There were twenty persons of the name of Demetrius, of sufficient consideration to be entitled to mention. First, a Chalcedonian, an orator, older than Thrasymachus; the second, this person of whom we are speaking; the third was a Byzantine, a Peripatetic philosopher; the fourth was a man surnamed Graphicus, a very eloquent lecturer, and also a painter; the fifth was a native of Aspendus, a disciple of Apollonius, of Soli; the sixth was a native of Colatia, who wrote twenty books about Asia and Europe; the seventh was a Byzantine, who wrote an account of the crossing of the Gauls from Europe into Asia, in thirteen books, and the History of Antiochus and Ptolemy, and their Administration of the Affairs of Africa, in eight more; the eighth was a Sophist who lived in Alexandria, and who wrote a treatise on Rhetorical Art; the ninth was a native of Adramyttium, a grammarian, who was nick-named Ixion, in allusion to some crime he had committed against Juno; the tenth was a Cyrenean, a grammarian, who was surnamed Stamnus,1 a very distinguished man; the eleventh was a Scepsian, a rich man of noble birth, and of great eminence for learning. He it was who advanced the fortunes of Metrodorus his fellow citizen; the twelfth was a grammarian of Euthyrae, who was made a citizen of Lemnos; the thirteenth was a Bythinian, a son of Diphilus the Stoic, and a disciple of Pamotus of Rhodes; the fourteenth was an orator of Smyrna. All of these were prose writers.
The following were poets:-The first a poet of the Old Comedy. The second an Epic poet, who has left nothing behind him that has come down to us, except these lines which be wrote against some envious people:

They disregard a man while still alive,
Whom, when he's dead, they honour; cities proud,
And powerful nations, have with contest fierce,
Fought o'er a tomb and unsubtantial shade.
The third was a native of Tarsus; a writer of Satires. The fourth was a composer of Iambics, a bitter man. The fifth was a statuary, who is mentioned by Polemo. The sixth was a native of Erythrae, a man who wrote on various subjects, and who composed volumes of histories and relations. 2





1. stamnos, means an earthenware jar for wine.

2. The foregoing account hardly does justice to Demetrius, who was a man of real ability, and of a very different class to the generality of those whom the ancients dignified with the title of philosophers. He was called Phalereus to distinguish him from his contemporary Demetrius Poliorcetes. His administration of the affairs of Athens was so successful, that Cicero gives him the praise of having re-established the sinking and almost prostrate power of the republic (Cic. de Rep. ii. 1. ). As an orator, he is spoken of by the same great authority with the highest admiration. Cicero calls him "a subtle disputer, not vehement, but very sweet, as a pupil of Theophrastus might be expected to be. " (de Off. i. 3). In another place he praises him as possessed of great learning, and as one who "rather delighted than inflamed the Athenians. " (de Clav. Orat. ? 37. ) And says, "that he was the first person who endeavoured to soften eloquence, and who made it tender and gentle; preferring to appear sweet as indeed he was, rather than vehement. " (Ibid ? 38. ) In another place he says, "Demetrius Phalereus the most polished of all those orators" (he has been mentioning Demosthenes, Hyperides, Lycurgus, Aeschines, and Dinarchus) "in my opinion. " (de Orat. ii. 23. ) And he praises him for not confining his learning to the schools, but for bringing it into daily use, and employing it as one of his ordinary weapons. (de Leg. iii. 14. ) And asks who can be found besides him who excelled in both ways, so as to be pre-eminent at the same time as a scholar, and a governor of a state. (Ibid. ) He mentions his death in the oration for Rabirius Postumus, ? 9. He appears to have died about B. C. 282.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF HERACLIDES


I. HERACLIDES was the son of Euthyphron, and was born at Heraclea, in Pontus; he was also a wealthy man.

II. After he came to Athens, he was at first a disciple of Speusippus, but he also attended the schools of the Pythagorean philosophers, and he adopted the principles of Plato; last of all he became a pupil of Aristotle, as we are told by Sotion in his book entitled the Successions.

III. He used to wear delicate garments, and was a man of great size, so that he was nicknamed by the Athenians Pompicus1 instead of Ponticus. But he was of quiet manners and noble aspect.

IV. There are several books extant by him, which are exceedingly good and admirable. They are in the form of dialogue; some being Ethical dialogues; three on the subject of Justice; one on Temperance; five on Piety; one on Manly Courage; one, and a second which is distinct from it, on Virtue; one on Happiness; one on Supremacy; one on Laws and questions connected with them; one on Names; one called Covenants; one called The Unwilling Lover; and the Clinias.

Of the physical dialogues, one is on the Mind; one on the Soul; one on the Soul, and Nature and Appearances; one addressed to Democritus; one on the Heavenly Bodies; one on the State of Things in the Shades below; two on Lives; one on the Causes of Diseases; one on the Good; one on the doctrines of Zeno; one on the Doctrines of Metron.

Of his grammatical dialogues, there are two on the Age of Homer and Hesiod; two on Archilochus and Homer.

There are some on Music too; three on Euripides and Sophocles, and two on Music. There are also two volumes, Solutions of Questions concerning Homer; one on Speculations; one, the Three Tragedians; one volume of Characters; one dialogue on Poetry and the Poets; one on Conjecture; one on Foresight; four, being Explanations of Heraclitus; one, Explanations with reference to Democritus; two books of Solutions of Disputed Points; one, the Axiom; one on Species; one book of Solutions; one of Suppositions; one addressed to Dionysius.

Of rhetorical works, there is the dialogue on the being an Orator, or the Protagoras.

Of historical dialogues, there are some on the Pythagoreans, and on Inventions. Of these, some he has drawn up after the manner of Comic writers; as, for instance, the one about Pleasure, and that about Temperance. And some in the style of the Tragedians, as, for instance, the dialogues on the State of Things in the Shades below; and one on Piety, and that on Supremacy. And his style is a conversational and moderate one, suited to the characters of philosophers and men occupied in the military or political affairs conversing together. Some of his works also are on Geometry, and on Dialectics; and in all of them he displays a very varied and elevated style; and he has great powers of persuasion.

V. He appears to have delivered his country when it was under the yoke of tyrants, by slaying the monarch, as Demetrius of Magnesia tells us, in his treatise on People of the Same Name.

VI. And he gives the following account of him. That he brought up a young serpent, and kept it till it grew large; and that when he was at the point of death, he desired one of his faithful friends to hide his body, and to place the serpent in his bed, that he might appear to have migrated to the Gods. And all this was done; and while the citizens were all attending his funeral and extolling his character, the serpent hearing the noise, crept out of his clothes and threw the multitude into confusion. And afterwards everything was revealed, and Heraclides was seen, not as he hoped to have been, but as he really was. And we have written an epigram on him which runs thus :

You wish'd, O Heraclides, when you died,
To leave a strange belief among mankind,
That you, when dead, a serpent had become.
But all your calculations were deceived,
For this your serpent was indeed a beast,
And you were thus discovered and pronounced another.
And Hippobotus gives the same account.

But Hermippus says that once, when a famine oppressed the land, the people of Heraclea consulted the Pythian oracle for the way to get rid of it; and that Heraclides corrupted the ambassadors who were sent to consult the oracle, and also the priestess, with bribes; and that she answered that they would obtain a deliverance from their distresses, if Heraclides, the son of Euthyphron, was presented by them with a golden crown, and if when he was dead they paid him honours as a hero. Accordingly, this answer was brought back from the oracle to Heraclea, but they who brought it got no advantage from it; for as soon as Heraclides had been crowned in the theatre, he was seized with apoplexy, and the ambassadors who had been sent to consult the oracle were stoned, and so put to death; and at the very same moment the Pythian priestess was going down to the inner shrine, and while standing there was bitten by a serpent, and died immediately. This then is the account given of his death.

VII. And Aristoxenus the musician says, that he composed tragedies, and inscribed them with the name of Thespis. And Chameleon says, that he stole essays from him on the subject of Homer and Hesiod, and published them as his own. And Aretodorus the Epicurean reproaches him, and contradicts all the arguments which he advanced in his treatise on Justice. Moreover, Dionysius, called the Deserter, or as some say Spentharus, wrote a tragedy called Parthenopaeus, and forged the name of Sophocles to it. And Heraclides was so much deceived that he took some passages out of one of his works, and cited them as the words of Sophocles; and Dionysius, when he perceived it, gave him notice of the real truth; and as he would not believe it, and denied it, he sent him word to examine the first letters of the first verses of the book, and they formed the name of Panculus, who was a friend of Dionysius. And as Heraclides still refused to believe it, and said that it was possible that such a thing might happen by chance, Dionysius sent him back word once more, "You will find this passage too:

An aged monkey is not easily caught;
He's caught indeed, but only after a time. "
And he added, "Heraclides knows nothing of letters, and has no shame. "

VIII. And there were fourteen persons of the name of Heraclides. First, this man of whom we are speaking; the second was a fellow citizen of his, who composed songs for Pyrrhic dances, and other trifles; the third was a native of Cumae, who wrote a history of the Persian war in five books; the fourth was also a citizen of Cumae, who was an orator, and wrote a treatise on his art; the fifth was a native of Calatia or Alexandria who wrote a Succession in six books, and a treatise on Ships, from which he was called Lembos; the sixth was an Alexandrian, who wrote an account of the peculiar habits of the Persians; the seventh was a dialectician of Bargyleia, who wrote against Epicurus; the eighth was a physician, a pupil of Nisius; the ninth was a physician of Tarentum, a man of great skill; the tenth was a poet, who wrote Precepts; the eleventh was a sculptor of Phocaea; the twelfth was an Epigrammatic poet of considerable beauty; the thirteenth was a Magnesian, who wrote a history of the reign of Mithridates; the fourteenth was an astronomer, who wrote a treatise on Astronomy.





1. From pompe, a procession.



























THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF ANTISTHENES


Antisthenes, a student first of Gorgias of Leontini, then of Socrates, founded the Cynic school of philosophy. Photo adapted from ANU Artserv . . . rubens. anu. edu. au
I. ANTISTHENES was an Athenian, the son of Antisthenes. And he was said not to be a legitimate Athenian; in reference to which he said to some one who was reproaching him with the circumstance, "The mother of the Gods too is a Phrygian;" for he was thought to have had a Thracian mother. On which account, as he had borne himself bravely in the battle of Tanagra, he gave occasion to Socrates to say that the son of two Athenians could not have been so brave. And he himself, when disparaging the Athenians who gave themselves great airs as having been born out of the earth itself, said that they were not more noble as far as that went than snails and locusts.

II. Originally he was a pupil of Gorgias the rhetorician; owing to which circumstance he employs the rhetorical style of language in his Dialogues, especially in his Truth and in his Exhortations. And Hermippus says, that he had originally intended in his address at the assembly, on account of the Isthmian games, to attack and also to praise the Athenians, and Thebans, and Lacedaemonians; but that he afterwards abandoned the design, when he saw that there were a great many spectators come from those cities. Afterwards, he attached himself to Socrates, and made such progress in philosophy while with him, that he advised all his own pupils to become his fellow pupils in the school of Socrates. And as he lived in the Piraeus, he went up forty furlongs to the city every day, in order to hear Socrates, from whom he learnt the art of enduring, and of being indifferent to external circumstances, and so became the original founder of the Cynic school.

III. And he used to argue that labour was a good thing, by adducing the examples of the great Hercules, and of Cyrus, one of which he derived from the Greeks and the other from the barbarians.

IV. He was also the first person who ever gave a definition of discourse, saying, "Discourse is that which shows what anything is or was. " And he used continually to say, "I would rather go mad than feel pleasure. " And, "One ought to attach one's self to such women as will thank one for it. " He said once to a youth from Pontus who was on the point of coming to him to be his pupil, and was asking him what things he wanted, "You want a new book, and a new pen, and a new tablet;" - meaning a new mind. And to a person who asked him from what country he had better marry a wife, he said, "If you marry a handsome woman, she will be common;1 if an ugly woman, she will he a punishment to you. " He was told once that Plato spoke ill of him, and he replied, "It is a royal privilege to do well, and to be evil spoken of. " When he was being initiated into the mysteries of Orpheus, and the priest said that those who were initiated enjoyed many good things in the shades below,"Why, then," said he "do not you die? " Being once reproached as not being the son of two free citizens, he said, "And I am not the son of two people skilled in wrestling; nevertheless, I am a skilful wrestler. " On one occasion he was asked why he had but few disciples and said, "Because I drove them away with a silver rod. " When he was asked why he reproved his pupils with bitter language, he said, "Physicians too use severe remedies for their patients. " Once he saw an adulterer running away, and said, "O unhappy man! how much danger could you have avoided for one obol! " He used to say, as Hecaton tells us in his Apophthegms, "That it was better to fall among crows, (2) than among flatterers; for that they only devour the dead, but the others devour the living. " When he was asked what was the most happy event that could take place in human life, he said, "To die while prosperous. "

On one occasion one of his friends was lamenting to him that he had lost his memoranda, and he said to him, "You ought to have written them on your mind, and not on paper. " A favourite saying of his was, "That envious people were devoured by their own disposition, just as iron is by rust. " Another was, "That those who wish to be immortal ought to live piously and justly. " He used to say too, "That cities were ruined when they were unable to distinguish worthless citizens from virtuous ones. "

On one occasion he was being praised by some wicked men and said, "I am sadly afraid that I must have done some wicked thing. " One of his favourite sayings was, "That the fellowship of brothers of one mind was stronger than any fortified city. " He used to say, "That those things were the best for a man to take on a journey, which would float with him if he were shipwrecked. " He was once reproached for being intimate with wicked men, and said, "Physicians also live with those who are sick; and yet they do not catch fevers. " He used to say, "that it was an absurd thing to clean a cornfield of tares, and in war to get rid of bad soldiers, and yet not to rid one's self in a city of the wicked citizens. " When he was asked what advantage he had ever derived from philosophy, he replied, "The advantage of being able to converse with myself. " At a drinking party, a man once said to him, "Give us a song," and he replied, "Do you play us a tune on the flute. " When Diogenes asked him for a tunic, he bade him fold his cloak. He was asked on one occasion what learning was the most necessary, and he replied, "To unlearn one's bad habits. " And he used to exhort those who found themselves ill spoken of, to endure it more than they would any one's throwing stones at them. He used to laugh at Plato as conceited; accordingly, once when there was a fine procession, seeing a horse neighing he said to Plato, "I think you too would be a very frisky horse:" and he said this all the more, because Plato kept continually praising the horse. At another time, he had gone to see him when he was ill, and when he saw there a dish in which Plato had been sick, he said, "I see your bile there but I do not see your conceit. " He used to advise the Athenians to pass a vote that asses were horses; and, as they thought that irrational, he said," Why, those whom you make generals have never learnt to be really generals, they have only been voted such. "

A man said to him one day, "Many people praise you. " "Why, what evil," said he, "have I done? " When he turned the rent in his cloak outside, Socrates seeing it, said to him, "I see your vanity through the hole in your cloak. " On another occasion, the question was put to him by some one, as Phanias relates, in his treatise on the Philosophers of the Socratic school, what a man could do to show himself an honourable and a virtuous man; and he replied, "If you atttend to those who understand the subject, and learn from them that you ought to shun the bad habits which you have. " Some one was praising luxury in his hearing, and he said, "May the children of my enemies be luxurious. " Seeing a young man place himself in a carefully studied attitude before a modeller, he said, "Tell me, if the brass could speak, on what would it pride itself? " And when the young man replied, "On its beauty. " "Are you not then," said he, "ashamed to rejoice in the same thing as an inanimate piece of brass? " A young man from Pontus once promised to recollect him, if a vessel of salt fish arrived; and so he took him with him and also an empty bag, and went to a woman who sold meal, and filled his sack and went away; and when the woman asked him to pay for it, he said, "The young man will pay you, when the vessel of salt fish comes home. "

He it was who appears to have been the cause of Anytus's banishment, and of Meletus's death. For having met with some young men of Pontus, who had come to Athens, on account of the reputation of Socrates, he took them to Anytus telling them, that in moral philosophy he was wiser than Socrates; and they who stood by were indignant at this, and drove him away. And whenever he saw a woman beautifully adorned, he would go off to her house, and desire her husband to bring forth his horse and his arms; and then if he had such things, he would give him leave to indulge in luxury, for that he had the means of defending himself; but if he had them not, then he would bid him strip his wife of her ornaments.

V. And the doctrines he adopted were these. He used to insist that virtue was a thing which might be taught; also, that the nobly born and virtuously disposed, were the same people; for that virtue was of itself sufficient for happiness. And was in need of nothing, except the strength of Socrates. He also looked upon virtue as a species of work, not wanting many arguments, or much instruction; and he taught that the wise man was sufficient for himself; for that everything that belonged to any one else belonged to him. He considered obscurity of fame a good thing, and equally good with labour. And he used to say that the wise man would regulate his conduct as a citizen, not according to the established laws of the state, but according to the law of virtue. And that he would marry for the sake of having children, selecting the most beautiful woman for his wife. And that he would love her; for that the wise man alone knew what objects deserved love.

Diocles also attributes the following apophthegms to him. To the wise man, nothing is strange and nothing remote. The virtuous man is worthy to be loved. Good men are friends. It is right to make the brave and just one's allies. Virtue is a weapon of which a man cannot be deprived. It is better to fight with a few good men against all the wicked, than with many wicked men against a few good men. One should attend to one's enemies, for they are the first persons to detect one's errors. One should consider a just man as of more value than a relation. Virtue is the same in a man as in a woman. What is good is honourable, and what is bad is disgraceful. Think everything that is wicked, foreign. Prudence is the safest fortification; for it can neither fall to pieces nor be betrayed. One must prepare one's self a fortress in one's own impregnable thoughts.

VI. He used to lecture in the Gymnasium, called Cynosarges, not far from the gates; and some people say that it is from that place that the sect got the name of Cynics. And he himself was called Haplocyon (downright dog).

VII. He was the first person to set the fashion of doubling his cloak, as Diocles says, and he wore no other garment. And he used to carry a stick and a wallet; but Neanthes says that he was the first person who wore a cloak without folding it. But Sosicrates, in the third book of his Successions, says that Diodorus, of Aspendos, let his beard grow, and used to carry a stick and a wallet.

VIII. He is the only one of all the pupils of Socrates, whom Theopompus praises and speaks of as clever, and able to persuade whomsoever he pleased by the sweetness of his conversation. And this is plain, both from his own writings, and from the Banquet of Xenophon. He appears to have been the founder of the more manly Stoic school; on which account Athenaeus, the epigrammatist, speaks thus of them:

O ye, who learned are in Stoic fables,
Ye who consign the wisest of all doctrines
To your most sacred books; you say that virtue
Is the sole good; for that alone can save
The life of man, and strongly fenced cities.
But if some fancy pleasure their best aim,
One of the Muses 'tis who has convinc'd them.
He was the original cause of the apathy of Diogenes, and the temperance of Crates, and the patience of Zeno, having himself, as it were, laid the foundations of the city which they afterwards built. And Xenophon says, that in his conversation and society, he was the most delightful of men, and in every respect the most temperate.

IX. There are ten volumes of his writings extant. The first volume is that in which there is the essay on Style, or on Figures of Speech; the Ajax, or speech of Ajax; the Defence, of Orestes or the treatise on Lawyers; the Isographe, or the Lysias and Isocrates; the reply to the work of Isocrates, entitled the Absence of Witnesses. The second volume is that in which we have the treatise on the Nature of Animals; on the Pro-creation of Children or on Marriage, an essay of an amatory character; on the Sophists, an essay of a physiognomical character; on Justice and Manly Virtue, being three essays of an hortatory character; two treatises on Theognis. The third volume contains a treatise on the Good; on Manly Courage; on Law, or Political Constitutions; on Law, or what is Honourable and Just; on Freedom and Slavery; on Good Faith; on a Guardian, or on Persuasion; on Victory, an economical essay. The fourth volume contains the Cyrus; the Greater Heracles, or a treatise on Strength. The fifth volume contains the Cyrus, or a treatise on Kingly Power; the Aspasia.