He was the first person to set the fashion of
doubling
his cloak, as Diocles says, and he wore no other garment.
Diogenes Laertius
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.
The sixth volume is that in which there is the treatise Truth; another (a disputatious one) concerning Arguing; the Sathon, or on Contradiction, in three parts; and an essay on Dialect. The seventh contains a treatise on Education, or Names, in five books; one on the Use of Names, or the Contentious Man; one on Questions and Answers; one on Opinion and Knowledge, in four books; one on Dying; one on Life and Death; one on those who are in the Shades below; one on Nature, in two books; two books of Questions in Natural Philosophy; one essay, called Opinions on the Contentious Man; one book of Problems, on the subject of Learning. The eighth volume is that in which we find a treatise on Music; one on Interpreters; one on Homer; one on Injustice and Impiety; one on Calchas; one on a Spy; one on Pleasure. The ninth book contains an essay on the Odyssey; one on the Magic Wand; the Minerva, or an essay on Telemachus; an essay on Helen and Penelope; one on Proteus; the Cyclops, being an essay on Ulysses; an essay on the Use of Wine, or on Drunkenness, or on the Cyclops; one on Circe; one on Amphiaraus; one on Ulysses and Penelope, and also on Ulysses' Dog. The tenth volume is occupied by the Heracles, or Medas; the Hercules, or an Essay on Prudence or Strength; the Lord or the Lover; the Lord or the Spies; the Menexenus, or an essay on Governing; the Alcibiades; the Archelaus, or an essay on Kingly Power.
These then are the names of his works. And Timon, rebuking him because of their great number, called him a universal chatterer.
X. He died of some disease; and while he was ill Diogenes came to visit him, and said to him, "Have you no need of a friend? " Once too he came to see him with a sword in his hand; and when Antisthenes said, "Who can deliver me from this suffering? " he, pointing to the sword, said, "This can;" But he rejoined, "I said from suffering, but not from life;" for he seemed to bear his disease the more calmly from his love of life. And there is an epigram on him written by ourselves, which runs thus:
In life you were a bitter dog, Antisthenes,
Born to bite people's minds with sayings sharp,
Not with your actual teeth. Now you are slain
By fell consumption, passers by may say,
Why should he not, one wants a guide to Hell.
There were also three other people of the name of Antisthenes. One, a disciple of Heraclitus; the second, an Ephesian; the third, a historian of Rhodes. And since we have spoken of those who proceeded from the school of Aristippus and Phaedo we may now go on to the Cynics and Stoics, who derived their origin from Antisthenes. And we will take them in the following order.
1. There is a play on the similarity of the two sounds, koine, common, and poine, punishment.
2. The Greek is, es korakas, which was a proverb for utter destruction.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF DIOGENES
I. DIOGENES was a native of Sinope, the son of Tresius, a money-changer. And Diocles says that he was forced to flee from his native city, as his father kept the public bank there, and had adulterated the coinage. But Eubulides, in his essay on Diogenes, says, that it was Diogenes himself who did this, and that he was banished with his father. And, indeed, he himself, in his Perdalus, says of himself that he had adulterated the public money. Others say that he was one of the curators, and was persuaded by the artisans employed, and that he went to Delphi, or else to the oracle at Delos, and there consulted Apollo as to whether he should do what people were trying to persuade him to do; and that, as the God gave him permission to do so, Diogenes, not comprehending that the God meant that he might change the political customs1 of his country if he could, adulterated the coinage; and being detected, was banished, as some people say, but as other accounts have it, took the alarm and fled away of his own accord. Some again, say that he adulterated the money which he had received from his father; and that his father was thrown into prison and died there; but that Diogenes escaped and went to Delphi, and asked, not whether he might tamper with the coinage, but what he could do to become very celebrated, and that in consequence he received the oracular answer which I have mentioned.
II. And when he came to Athens he attached himself to Antisthenes; but as he repelled him, because he admitted no one; he at last forced his way to him by his pertinacity. And once, when he raised his stick at him, he put his head under it, and said, "Strike, for you will not find any stick hard enough to drive me away as long as you continue to speak. " And from this time forth he was one of his pupils; and being an exile, he naturally betook himself to a simple mode of life.
III. And when, as Theophrastus tells us, in his Megaric Philosopher, he saw a mouse running about and not seeking for a bed, nor taking care to keep in the dark, nor looking for any of those things which appear enjoyable to such an animal, he found a remedy for his own poverty. He was, according to the account of some people, the first person who doubled up his cloak out of necessity, and who slept in it; and who carried a wallet, in which he kept his food; and who used whatever place was near for all sorts of purposes, eating, and sleeping, and conversing in it. In reference to which habit he used to say, pointing to the Colonnade of Jupiter, and to the Public Magazine, "that the Athenians had built him places to live in. " Being attacked with illness, he supported himself with a staff; and after that he carried it continually, not indeed in the city, but whenever he was walking in the roads, together with his wallet, as Olympiodorus, the chief man of the Athenians tells us; and Polymeter, the orator, and Lysanias, the son of Aeschorion, tell the same story.
When he had written to some one to look out and get ready a small house for him, as he delayed to do it, he took a cask which he found in the Temple of Cybele, for his house, as he himself tells us in his letters. And during the summer he used to roll himself in the warm sand, but in winter he would embrace statues all covered with snow, practising himself, on every occasion, to endure anything.
IV. IV. He was very violent in expressing his haughty disdain of others. He said that the schole (school) of Euclides was chole (gall). And he used to call Plato's diatribe (discussions) katatribe (disguise). It was also a saying of his that the Dionysian games were a great marvel to fools; and that the demagogues were the ministers of the multitude. He used likewise to say, "that when in the course of his life he beheld pilots, and physicians, and philosophers, he thought man the wisest of all animals; but when again he beheld interpreters of dreams, and soothsayers, and those who listened to them, and men puffed up with glory or riches, then he thought that there was not a more foolish animal than man. " Another of his sayings was, "that he thought a man ought oftener to provide himself with a reason than with a halter. " On one occasion, when he noticed Plato at a very costly entertainment tasting some olives, he said, "O you wise man! why, after having sailed to Sicily for the sake of such a feast, do you not now enjoy what you have before you? " And Plato replied, "By the Gods, Diogenes, while I was there I ate olives and all such things a great deal. " Diogenes rejoined, "What then did you want to sail to Syracuse for? Did not Attica at that time produce any olives? " But Favorinus, in his Universal History, tells this story of Aristippus. At another time he was eating dried figs, when Plato met him, and he said to him, "You may have a share of these;" and as he took some and ate them, he said, "I said that you might have a share of them, not that you might eat them all. " On one occasion Plato had invited some friends who had come to him from Dionysius to a banquet, and Diogenes trampled on his carpets, and said, "Thus I trample on the empty pride of Plato;" and Plato made him answer, "How much arrogance are you displaying, O Diogenes! when you think that you are not arrogant at all. " But, as others tell the story, Diogenes said, "Thus I trample on the pride of Plato;" and that Plato rejoined, "With quite as much pride yourself, O Diogenes. " Sotion too, in his fourth book, states, that the Cynic made the following speech to Plato: Diogenes once asked him for some wine, and then for some dried figs; so he sent him an entire jar full; and Diogenes said to him, "Will you, if you are asked how many two and two make, answer twenty? In this way, you neither give with any reference to what you are asked for, nor do you answer with reference to the question put to you. " He used also to ridicule him as an interminable talker. When he was asked where in Greece he saw virtuous men; "Men," said he, "nowhere; but I see good boys in Lacedaemon. " On one occasion, when no one came to listen to him while he was discoursing seriously, he began to whistle. And then when people flocked round him, he reproached them for coming with eagerness to folly, but being lazy and indifferent about good things. One of his frequent sayings was, "That men contended with one another in punching and kicking, but that no one showed any emulation in the pursuit of virtue. " He used to express his astonishment at the grammarians for being desirous to learn everything about the misfortunes of Ulysses, and being ignorant of their own. He used also to say, "That the musicians fitted the strings to the lyre properly, but left all the habits of their soul ill-arranged. " And, "That mathematicians kept their eyes fixed on the sun and moon, and overlooked what was under their feet. " "That orators were anxious to speak justly, but not at all about acting so. " Also, "That misers blamed money, but were preposterously fond of it. " He often condemned those who praise the just for being superior to money, but who at the same time are eager themselves for great riches. He was also very indignant at seeing men sacrifice to the Gods to procure good health, and yet at the sacrifice eating in a manner injurious to health. He often expressed his surprise at slaves, who, seeing their masters eating in a gluttonous manner, still do not themselves lay hands on any of the eatables. He would frequently praise those who were about to marry, and yet did not marry; or who were about to take a voyage, and yet did not take a voyage; or who were about to engage in affairs of state, and did not do so; and those who were about to rear children, yet did not rear any; and those who were preparing to take up their abode with princes, and yet did not take it up. One of his sayings was, "That one ought to hold out one's hand to a friend without closing the fingers. "
Hermippus, in his Sale of Diogenes, says that he was taken prisoner and put up to be sold, and asked what he could do; and he answered, "Govern men. " And so he bade the crier "give notice that if any one wants to purchase a master, there is one here for him. " When he was ordered not to sit down; "It makes no difference," said he, "for fish are sold, be where they may. " He used to say, that he wondered at men always ringing a dish or jar before buying it, but being content to judge of a man by his look alone. When Xeniades bought him, he said to him that he ought to obey him even though he was his slave; for that a physician or a pilot would find men to obey them even though they might be slaves.
V. And Eubulus says, in his essay entitled, The Sale of Diogenes, that he taught the children of Xeniades, after their other lessons, to ride, and shoot, and sling, and dart. And then in the Gymnasium he did not permit the trainer to exercise them after the fashion of athletes, but exercised them himself to just the degree sufficient to give them a good colour and good health. And the boys retained in their memory many sentences of poets and prose writers, and of Diogenes himself; and he used to give them a concise statement of everything in order to strengthen their memory; and at home he used to teach them to wait upon themselves, contenting themselves with plain food, and drinking water. And he accustomed them to cut their hair close, and to eschew ornament, and to go without tunics or shoes, and to keep silent, looking at nothing except themselves as they walked along. He used, also to take them out hunting; and they paid the greatest attention and respect to Diogenes himself, and spoke well of him to their parents.
VI. And the same author affirms, that he grew old in the household of Xeniades, and that when he died he was buried by his sons. And that while he was living with him, Xeniades once asked him how he should bury him; and he said, "On my face;" and when he was asked why, he said, "Because, in a little while, everything will be turned upside down. " And he said this because the Macedonians were already attaining power, and becoming a mighty people from having been very inconsiderable. Once, when a man had conducted him into a magnificent house, and had told him that he must not spit, after hawking a little, he spit in his face, saying that he could not find a worse place. But some tell this story of Aristippus. Once, he called out, "Holloa, men. " And when some people gathered round him in consequence he drove them away with his stick, saying, "I called men, and not dregs. " This anecdote I have derived from Hecaton, in the first book of his Apophthegms. They also relate that Alexander said that if he had not been Alexander, he should have liked to be Diogenes. He used to call anaperoi (cripples), not those who were dumb and blind, but those who had no wallet (pera). On one occasion he went half shaved into an entertainment of young men, as Metrocles tells us in his Apophthegms, and so was beaten by them. And afterwards he wrote the names of all those who had beaten him on a white tablet, and went about with the tablet round his neck, so as to expose them to insult, as they were generally condemned and reproached for their conduct.
He used to say that he was the hound of those who were praised; but that none of those who praised them dared to go out hunting with him. A man once said to him, "I conquered men at the Pythian games:" on which he said, "I conquer men, but you only conquer slaves. " When some people said to him, "You are an old man, and should rest for the remainder of your life;" "Why so? " replied be, "suppose I had run a long distance, ought I to stop when I was near the end, and not rather press on? " Once, when he was invited to a banquet, he said that he would not come: for that the day before no one had thanked him for coming. He used to go bare foot through the snow, and to do a number of other things which have been already mentioned. Once he attempted to eat raw meat, but he could not digest it. On one occasion he found Demosthenes, the orator, dining in an inn; and as he was slipping away, he said to him, "You will now be ever so much more in an inn. "2 Once, when some strangers wished to see Demosthenes, he stretched out his middle finger, and said, "This is the great demagogue of the Athenian people. " When some one had dropped a loaf, and was ashamed to pick it up again, he, wishing to give him a lesson, tied a cord round the neck of a bottle and dragged it all through the Ceramicus. He used to say, that he imitated the teachers of choruses, for that they spoke too loud in order that the rest might catch the proper tone. Another of his sayings, was that most men were within a finger's breadth of being mad. If, then, any one were to walk along, stretching out his middle finger, he will seem to be mad; but if he puts out his fore finger, he will not be thought so. Another of his sayings was, that things of great value were often sold for nothing, and vice versa. Accordingly, that a statue would fetch three thousand drachmas, and a bushel of meal only two obols; and when Xeniades had bought him, he said to him, "Come, do what you are ordered to. " And when he said-
"The streams of sacred rivers now
Run backwards to their source! "
"Suppose," rejoined Diogenes, "you had been sick, and had bought a physician, could you refuse to be guided by him, and tell him
"The streams of sacred rivers now
Run backwards to their source? "
Once a man came to him, and wished to study philosophy as his pupil; and he gave him a saperda3 and made him follow him. And as he from shame threw it away and departed, he soon afterwards met him and, laughing, said to him, "A saperda has dissolved your friendship for me. " But Diocles tells this story in the following manner; that when some one said to him, "Give me a commission, Diogenes," he carried him off, and gave him a halfpenny worth of cheese to carry. And as he refused to carry it, "See," said Diogenes, "a halfpenny worth of cheese has broken off our friendship. "
On one occasion he saw a child drinking out of its hands, and so he threw away the cup which belonged to his wallet, saying, "That child has beaten me in simplicity. " He also threw away his spoon, after seeing a boy, when he had broken his vessel, take up his lentils with a crust of bread. And he used to argue thus, - "Everything belongs to the gods; and wise men are the friends of the gods. All things are in common among friends; therefore everything belongs to wise men. " Once he saw a woman falling down before the Gods in an unbecoming attitude; he, wishing to cure her of her superstition, as Zoilus of Perga tells us, came up to her, and said, "Are you not afraid, O woman, to be in such an indecent attitude, when some God may be behind you, for every place is full of him? " He consecrated a man to Aesculapius, who was to run up and beat all these who prostrated themselves with their faces to the ground; and he was in the habit of saying that the tragic curse had come upon him, for that he was
Houseless and citiless, a piteous exile
From his dear native land; a wandering beggar,
Scraping a pittance poor from day to day.
And another of his sayings was that he opposed confidence to fortune, nature to law, and reason to suffering. Once, while he was sitting in the sun in the Craneum, Alexander was standing by, and said to him, "Ask any favour you choose of me. " And he replied, "Cease to shade me from the sun. " On one occasion a man was reading some long passages, and when he came to the end of the book and showed that there was nothing more written, "Be of good cheer, my friends," exclaimed Diogenes, "I see land. " A man once proved to him syllogistically that he had horns, so he put his hand to his forehead and said, "I do not see them. " And in a similar manner he replied to one who had been asserting that there was no such thing as motion, by getting up and walking away. When a man was talking about the heavenly bodies and meteors, "Pray how many days," said he to him, "is it since you came down from heaven? " A profligate eunuch had written on his house, "Let no evil thing enter in. " "Where," said Diogenes, "is the master of the house going? " After having anointed his feet with perfume, he said that the ointment from his head mounted up to heaven, and that from his feet up to his nose. When the Athenians entreated him to be initiated in the Eleusinian mysteries, and said that in the shades below the initiated had the best seats; "It will," he replied, " be an absurd thing if Aegesilaus and Epaminondas are to live in the mud, and some miserable wretches, who have been initiated, are to be in the islands of the blest. " Some mice crept up to his table, and he said, "See, even Diogenes maintains his favourites. " Once, when he was leaving the bath, and a man asked him whether many men were bathing, he said, "No;" but when a number of people came out, he confessed that there were a great many. When Plato called him a dog, he said, "Undoubtedly, for I have come back to those who sold me. "
Plato defined man thus: "Man is a two-footed, featherless animal;" and was much praised for the definition; so Diogenes plucked a cock and brought it into his school, and said, "This is Plato's man. " On which account this addition was made to the definition, "With broad flat nails. " A man once asked him what was the proper time for supper, and he made answer, "If you are a rich man, whenever you please; and if you are a poor man, whenever you can. " When he was at Megara he saw some sheep carefully covered over with skins, and the children running about naked; and so he said, "It is better at Megara to be a man's ram, than his son. " A man once struck him with a beam, and then said, "Take care. " "What," said he, "are you going to strike me again? " He used to say that the demagogues were the servants of the people; and garlands the blossoms of glory. Having lighted a candle in the day time, he said, "I am looking for a man. " On one occasion he stood under a fountain, and as the bystanders were pitying him, Plato, who was present, said to them, "If you wish really to show your pity for him, come away;" intimating that he was only acting thus out of a desire for notoriety. Once, when a man had struck him with his fist, he said, "O Hercules, what a strange thing that, I should be walking about with a helmet on without knowing it! "
When Midias struck him with his fist and said, "There are three thousand drachmas for you;" the next day Diogenes took the cestus of a boxer and beat him soundly, and said, "There are three thousand drachmas for you. "4 When Lysias, the drug-seller, asked him whether he thought that there there any Gods: "How," said he, "can I help thinking so, when I consider you to be hated by them? " but some attribute this reply to Theodorus. Once he saw a man purifying himself by washing, and said to him, "Oh, wretched man, do not you know that as you cannot wash away blunders in grammar by purification, so, too, you can no more efface the errors of a life in that same manner? "
He used to say that men were wrong for complaining of fortune; for that they ask of the Gods what appear to be good things, not what are really so. And to those who were alarmed at dreams he said, that they did not regard what they do while they are awake but make a great fuss about what they fancy they see while they are asleep. Once, at the Olympic games when the herald proclaimed "Dioxippus is the conqueror of men;" he said, "He is the conqueror of slaves, I am the conqueror of men. "
He was greatly beloved by the Athenians; accordingly, when a youth had broken his cask they beat him, and gave Diogenes another. And Dionysius the Stoic, says that after the battle of Chaeronea he was taken prisoner and brought to Philip; and being asked who he was replied, "A spy, to spy upon your insatiability. " And Philip marvelled at him and let him go. Once, when Alexander had sent a letter to Athens to Antipater, by the hands of a man named Athlias, he, being present, said, "Athlias from Athlius, by means of Athlias to Athlius. 5 When Perdiccas threatened that he would put him to death if he did not come to him, he replied, "That is nothing strange, for a scorpion or a tarantula could do as much: you had better threaten me that, if I kept away, you should be very happy. " He used constantly to repeat with emphasis that an easy life had been given to man by the Gods, but that it had been overlaid by their seeking for honey, cheese-cakes, and unguents, and things of that sort. On which account he said to a man, who had his shoes put on by his servant, "You are not thoroughly happy, unless he also wipes your nose for you; and he will do this, if you are crippled in your hands. " On one occasion, when he had seen the hieromnemones6 leading off one of the stewards who had stolen a goblet, he said, "The great thieves are carrying off the little thief. " At another time, seeing a young man throwing stones at a cross, he said, "Well done, you will be sure to reach the mark. " Once, too, some boys got round him and said, "We are taking care that you do not bite us;" but he said, "Be of good cheer, my boys, a dog does not eat beef. " He saw a man giving himself airs because he was clad in a lion's skin, and said to him, "Do not go on disgracing the garb of nature. " When people were speaking of the happiness of Callisthenes, and saying what splendid treatment he received from Alexander, he replied, "The man then is wretched, for he is forced to breakfast and dine whenever Alexander chooses. " When he was in want of money, he said that he reclaimed it from his friends and did not beg for it.
On one occasion he was working with his hands in the market-place, and said, "I wish I could rub my stomach in the same way, and so avoid hunger. " When he saw a young man going with some satraps to supper, he dragged him away and led him off to his relations, and bade them take care of him. He was once addressed by a youth beautifully adorned, who asked him some question; and he refused to give him any answer, till he satisfied him whether he was a man or a woman. And on one occasion, when a youth was playing the cottabus in the bath, he said to him, "The better you do it, the worse you do it. " Once at a banquet, some of the guests threw him bones, as if he had been a dog; so he, as he went away, put up his leg against them as if he had been a dog in reality. He used to call the orators, and all those who speak for fame triganthropoi (thrice men), instead of trigathloi (thrice miserable). He said that a rich but ignorant man, was like a sheep with a golden fleece. When he saw a notice on the house of a profligate man, "To be sold. " "I knew," said he, "that you who are so incessantly drunk, would soon vomit up your owner. " To a young man who was complaining of the number of people who sought his acquaintance, he said, "Do not make such a parade of your vanity. "
Having been in a very dirty bath, he said, "I wonder where the people, who bathe here, clean themselves. " When all the company was blaming an indifferent harp-player, he alone praised him and being asked why he did so, he said, "Because, though he is such as he is, he plays the harp and does not steal. " He saluted a harp player who was always left alone by his hearers, with, "Good morning, cock;" and when the man asked him, "Why so?
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.
The sixth volume is that in which there is the treatise Truth; another (a disputatious one) concerning Arguing; the Sathon, or on Contradiction, in three parts; and an essay on Dialect. The seventh contains a treatise on Education, or Names, in five books; one on the Use of Names, or the Contentious Man; one on Questions and Answers; one on Opinion and Knowledge, in four books; one on Dying; one on Life and Death; one on those who are in the Shades below; one on Nature, in two books; two books of Questions in Natural Philosophy; one essay, called Opinions on the Contentious Man; one book of Problems, on the subject of Learning. The eighth volume is that in which we find a treatise on Music; one on Interpreters; one on Homer; one on Injustice and Impiety; one on Calchas; one on a Spy; one on Pleasure. The ninth book contains an essay on the Odyssey; one on the Magic Wand; the Minerva, or an essay on Telemachus; an essay on Helen and Penelope; one on Proteus; the Cyclops, being an essay on Ulysses; an essay on the Use of Wine, or on Drunkenness, or on the Cyclops; one on Circe; one on Amphiaraus; one on Ulysses and Penelope, and also on Ulysses' Dog. The tenth volume is occupied by the Heracles, or Medas; the Hercules, or an Essay on Prudence or Strength; the Lord or the Lover; the Lord or the Spies; the Menexenus, or an essay on Governing; the Alcibiades; the Archelaus, or an essay on Kingly Power.
These then are the names of his works. And Timon, rebuking him because of their great number, called him a universal chatterer.
X. He died of some disease; and while he was ill Diogenes came to visit him, and said to him, "Have you no need of a friend? " Once too he came to see him with a sword in his hand; and when Antisthenes said, "Who can deliver me from this suffering? " he, pointing to the sword, said, "This can;" But he rejoined, "I said from suffering, but not from life;" for he seemed to bear his disease the more calmly from his love of life. And there is an epigram on him written by ourselves, which runs thus:
In life you were a bitter dog, Antisthenes,
Born to bite people's minds with sayings sharp,
Not with your actual teeth. Now you are slain
By fell consumption, passers by may say,
Why should he not, one wants a guide to Hell.
There were also three other people of the name of Antisthenes. One, a disciple of Heraclitus; the second, an Ephesian; the third, a historian of Rhodes. And since we have spoken of those who proceeded from the school of Aristippus and Phaedo we may now go on to the Cynics and Stoics, who derived their origin from Antisthenes. And we will take them in the following order.
1. There is a play on the similarity of the two sounds, koine, common, and poine, punishment.
2. The Greek is, es korakas, which was a proverb for utter destruction.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF DIOGENES
I. DIOGENES was a native of Sinope, the son of Tresius, a money-changer. And Diocles says that he was forced to flee from his native city, as his father kept the public bank there, and had adulterated the coinage. But Eubulides, in his essay on Diogenes, says, that it was Diogenes himself who did this, and that he was banished with his father. And, indeed, he himself, in his Perdalus, says of himself that he had adulterated the public money. Others say that he was one of the curators, and was persuaded by the artisans employed, and that he went to Delphi, or else to the oracle at Delos, and there consulted Apollo as to whether he should do what people were trying to persuade him to do; and that, as the God gave him permission to do so, Diogenes, not comprehending that the God meant that he might change the political customs1 of his country if he could, adulterated the coinage; and being detected, was banished, as some people say, but as other accounts have it, took the alarm and fled away of his own accord. Some again, say that he adulterated the money which he had received from his father; and that his father was thrown into prison and died there; but that Diogenes escaped and went to Delphi, and asked, not whether he might tamper with the coinage, but what he could do to become very celebrated, and that in consequence he received the oracular answer which I have mentioned.
II. And when he came to Athens he attached himself to Antisthenes; but as he repelled him, because he admitted no one; he at last forced his way to him by his pertinacity. And once, when he raised his stick at him, he put his head under it, and said, "Strike, for you will not find any stick hard enough to drive me away as long as you continue to speak. " And from this time forth he was one of his pupils; and being an exile, he naturally betook himself to a simple mode of life.
III. And when, as Theophrastus tells us, in his Megaric Philosopher, he saw a mouse running about and not seeking for a bed, nor taking care to keep in the dark, nor looking for any of those things which appear enjoyable to such an animal, he found a remedy for his own poverty. He was, according to the account of some people, the first person who doubled up his cloak out of necessity, and who slept in it; and who carried a wallet, in which he kept his food; and who used whatever place was near for all sorts of purposes, eating, and sleeping, and conversing in it. In reference to which habit he used to say, pointing to the Colonnade of Jupiter, and to the Public Magazine, "that the Athenians had built him places to live in. " Being attacked with illness, he supported himself with a staff; and after that he carried it continually, not indeed in the city, but whenever he was walking in the roads, together with his wallet, as Olympiodorus, the chief man of the Athenians tells us; and Polymeter, the orator, and Lysanias, the son of Aeschorion, tell the same story.
When he had written to some one to look out and get ready a small house for him, as he delayed to do it, he took a cask which he found in the Temple of Cybele, for his house, as he himself tells us in his letters. And during the summer he used to roll himself in the warm sand, but in winter he would embrace statues all covered with snow, practising himself, on every occasion, to endure anything.
IV. IV. He was very violent in expressing his haughty disdain of others. He said that the schole (school) of Euclides was chole (gall). And he used to call Plato's diatribe (discussions) katatribe (disguise). It was also a saying of his that the Dionysian games were a great marvel to fools; and that the demagogues were the ministers of the multitude. He used likewise to say, "that when in the course of his life he beheld pilots, and physicians, and philosophers, he thought man the wisest of all animals; but when again he beheld interpreters of dreams, and soothsayers, and those who listened to them, and men puffed up with glory or riches, then he thought that there was not a more foolish animal than man. " Another of his sayings was, "that he thought a man ought oftener to provide himself with a reason than with a halter. " On one occasion, when he noticed Plato at a very costly entertainment tasting some olives, he said, "O you wise man! why, after having sailed to Sicily for the sake of such a feast, do you not now enjoy what you have before you? " And Plato replied, "By the Gods, Diogenes, while I was there I ate olives and all such things a great deal. " Diogenes rejoined, "What then did you want to sail to Syracuse for? Did not Attica at that time produce any olives? " But Favorinus, in his Universal History, tells this story of Aristippus. At another time he was eating dried figs, when Plato met him, and he said to him, "You may have a share of these;" and as he took some and ate them, he said, "I said that you might have a share of them, not that you might eat them all. " On one occasion Plato had invited some friends who had come to him from Dionysius to a banquet, and Diogenes trampled on his carpets, and said, "Thus I trample on the empty pride of Plato;" and Plato made him answer, "How much arrogance are you displaying, O Diogenes! when you think that you are not arrogant at all. " But, as others tell the story, Diogenes said, "Thus I trample on the pride of Plato;" and that Plato rejoined, "With quite as much pride yourself, O Diogenes. " Sotion too, in his fourth book, states, that the Cynic made the following speech to Plato: Diogenes once asked him for some wine, and then for some dried figs; so he sent him an entire jar full; and Diogenes said to him, "Will you, if you are asked how many two and two make, answer twenty? In this way, you neither give with any reference to what you are asked for, nor do you answer with reference to the question put to you. " He used also to ridicule him as an interminable talker. When he was asked where in Greece he saw virtuous men; "Men," said he, "nowhere; but I see good boys in Lacedaemon. " On one occasion, when no one came to listen to him while he was discoursing seriously, he began to whistle. And then when people flocked round him, he reproached them for coming with eagerness to folly, but being lazy and indifferent about good things. One of his frequent sayings was, "That men contended with one another in punching and kicking, but that no one showed any emulation in the pursuit of virtue. " He used to express his astonishment at the grammarians for being desirous to learn everything about the misfortunes of Ulysses, and being ignorant of their own. He used also to say, "That the musicians fitted the strings to the lyre properly, but left all the habits of their soul ill-arranged. " And, "That mathematicians kept their eyes fixed on the sun and moon, and overlooked what was under their feet. " "That orators were anxious to speak justly, but not at all about acting so. " Also, "That misers blamed money, but were preposterously fond of it. " He often condemned those who praise the just for being superior to money, but who at the same time are eager themselves for great riches. He was also very indignant at seeing men sacrifice to the Gods to procure good health, and yet at the sacrifice eating in a manner injurious to health. He often expressed his surprise at slaves, who, seeing their masters eating in a gluttonous manner, still do not themselves lay hands on any of the eatables. He would frequently praise those who were about to marry, and yet did not marry; or who were about to take a voyage, and yet did not take a voyage; or who were about to engage in affairs of state, and did not do so; and those who were about to rear children, yet did not rear any; and those who were preparing to take up their abode with princes, and yet did not take it up. One of his sayings was, "That one ought to hold out one's hand to a friend without closing the fingers. "
Hermippus, in his Sale of Diogenes, says that he was taken prisoner and put up to be sold, and asked what he could do; and he answered, "Govern men. " And so he bade the crier "give notice that if any one wants to purchase a master, there is one here for him. " When he was ordered not to sit down; "It makes no difference," said he, "for fish are sold, be where they may. " He used to say, that he wondered at men always ringing a dish or jar before buying it, but being content to judge of a man by his look alone. When Xeniades bought him, he said to him that he ought to obey him even though he was his slave; for that a physician or a pilot would find men to obey them even though they might be slaves.
V. And Eubulus says, in his essay entitled, The Sale of Diogenes, that he taught the children of Xeniades, after their other lessons, to ride, and shoot, and sling, and dart. And then in the Gymnasium he did not permit the trainer to exercise them after the fashion of athletes, but exercised them himself to just the degree sufficient to give them a good colour and good health. And the boys retained in their memory many sentences of poets and prose writers, and of Diogenes himself; and he used to give them a concise statement of everything in order to strengthen their memory; and at home he used to teach them to wait upon themselves, contenting themselves with plain food, and drinking water. And he accustomed them to cut their hair close, and to eschew ornament, and to go without tunics or shoes, and to keep silent, looking at nothing except themselves as they walked along. He used, also to take them out hunting; and they paid the greatest attention and respect to Diogenes himself, and spoke well of him to their parents.
VI. And the same author affirms, that he grew old in the household of Xeniades, and that when he died he was buried by his sons. And that while he was living with him, Xeniades once asked him how he should bury him; and he said, "On my face;" and when he was asked why, he said, "Because, in a little while, everything will be turned upside down. " And he said this because the Macedonians were already attaining power, and becoming a mighty people from having been very inconsiderable. Once, when a man had conducted him into a magnificent house, and had told him that he must not spit, after hawking a little, he spit in his face, saying that he could not find a worse place. But some tell this story of Aristippus. Once, he called out, "Holloa, men. " And when some people gathered round him in consequence he drove them away with his stick, saying, "I called men, and not dregs. " This anecdote I have derived from Hecaton, in the first book of his Apophthegms. They also relate that Alexander said that if he had not been Alexander, he should have liked to be Diogenes. He used to call anaperoi (cripples), not those who were dumb and blind, but those who had no wallet (pera). On one occasion he went half shaved into an entertainment of young men, as Metrocles tells us in his Apophthegms, and so was beaten by them. And afterwards he wrote the names of all those who had beaten him on a white tablet, and went about with the tablet round his neck, so as to expose them to insult, as they were generally condemned and reproached for their conduct.
He used to say that he was the hound of those who were praised; but that none of those who praised them dared to go out hunting with him. A man once said to him, "I conquered men at the Pythian games:" on which he said, "I conquer men, but you only conquer slaves. " When some people said to him, "You are an old man, and should rest for the remainder of your life;" "Why so? " replied be, "suppose I had run a long distance, ought I to stop when I was near the end, and not rather press on? " Once, when he was invited to a banquet, he said that he would not come: for that the day before no one had thanked him for coming. He used to go bare foot through the snow, and to do a number of other things which have been already mentioned. Once he attempted to eat raw meat, but he could not digest it. On one occasion he found Demosthenes, the orator, dining in an inn; and as he was slipping away, he said to him, "You will now be ever so much more in an inn. "2 Once, when some strangers wished to see Demosthenes, he stretched out his middle finger, and said, "This is the great demagogue of the Athenian people. " When some one had dropped a loaf, and was ashamed to pick it up again, he, wishing to give him a lesson, tied a cord round the neck of a bottle and dragged it all through the Ceramicus. He used to say, that he imitated the teachers of choruses, for that they spoke too loud in order that the rest might catch the proper tone. Another of his sayings, was that most men were within a finger's breadth of being mad. If, then, any one were to walk along, stretching out his middle finger, he will seem to be mad; but if he puts out his fore finger, he will not be thought so. Another of his sayings was, that things of great value were often sold for nothing, and vice versa. Accordingly, that a statue would fetch three thousand drachmas, and a bushel of meal only two obols; and when Xeniades had bought him, he said to him, "Come, do what you are ordered to. " And when he said-
"The streams of sacred rivers now
Run backwards to their source! "
"Suppose," rejoined Diogenes, "you had been sick, and had bought a physician, could you refuse to be guided by him, and tell him
"The streams of sacred rivers now
Run backwards to their source? "
Once a man came to him, and wished to study philosophy as his pupil; and he gave him a saperda3 and made him follow him. And as he from shame threw it away and departed, he soon afterwards met him and, laughing, said to him, "A saperda has dissolved your friendship for me. " But Diocles tells this story in the following manner; that when some one said to him, "Give me a commission, Diogenes," he carried him off, and gave him a halfpenny worth of cheese to carry. And as he refused to carry it, "See," said Diogenes, "a halfpenny worth of cheese has broken off our friendship. "
On one occasion he saw a child drinking out of its hands, and so he threw away the cup which belonged to his wallet, saying, "That child has beaten me in simplicity. " He also threw away his spoon, after seeing a boy, when he had broken his vessel, take up his lentils with a crust of bread. And he used to argue thus, - "Everything belongs to the gods; and wise men are the friends of the gods. All things are in common among friends; therefore everything belongs to wise men. " Once he saw a woman falling down before the Gods in an unbecoming attitude; he, wishing to cure her of her superstition, as Zoilus of Perga tells us, came up to her, and said, "Are you not afraid, O woman, to be in such an indecent attitude, when some God may be behind you, for every place is full of him? " He consecrated a man to Aesculapius, who was to run up and beat all these who prostrated themselves with their faces to the ground; and he was in the habit of saying that the tragic curse had come upon him, for that he was
Houseless and citiless, a piteous exile
From his dear native land; a wandering beggar,
Scraping a pittance poor from day to day.
And another of his sayings was that he opposed confidence to fortune, nature to law, and reason to suffering. Once, while he was sitting in the sun in the Craneum, Alexander was standing by, and said to him, "Ask any favour you choose of me. " And he replied, "Cease to shade me from the sun. " On one occasion a man was reading some long passages, and when he came to the end of the book and showed that there was nothing more written, "Be of good cheer, my friends," exclaimed Diogenes, "I see land. " A man once proved to him syllogistically that he had horns, so he put his hand to his forehead and said, "I do not see them. " And in a similar manner he replied to one who had been asserting that there was no such thing as motion, by getting up and walking away. When a man was talking about the heavenly bodies and meteors, "Pray how many days," said he to him, "is it since you came down from heaven? " A profligate eunuch had written on his house, "Let no evil thing enter in. " "Where," said Diogenes, "is the master of the house going? " After having anointed his feet with perfume, he said that the ointment from his head mounted up to heaven, and that from his feet up to his nose. When the Athenians entreated him to be initiated in the Eleusinian mysteries, and said that in the shades below the initiated had the best seats; "It will," he replied, " be an absurd thing if Aegesilaus and Epaminondas are to live in the mud, and some miserable wretches, who have been initiated, are to be in the islands of the blest. " Some mice crept up to his table, and he said, "See, even Diogenes maintains his favourites. " Once, when he was leaving the bath, and a man asked him whether many men were bathing, he said, "No;" but when a number of people came out, he confessed that there were a great many. When Plato called him a dog, he said, "Undoubtedly, for I have come back to those who sold me. "
Plato defined man thus: "Man is a two-footed, featherless animal;" and was much praised for the definition; so Diogenes plucked a cock and brought it into his school, and said, "This is Plato's man. " On which account this addition was made to the definition, "With broad flat nails. " A man once asked him what was the proper time for supper, and he made answer, "If you are a rich man, whenever you please; and if you are a poor man, whenever you can. " When he was at Megara he saw some sheep carefully covered over with skins, and the children running about naked; and so he said, "It is better at Megara to be a man's ram, than his son. " A man once struck him with a beam, and then said, "Take care. " "What," said he, "are you going to strike me again? " He used to say that the demagogues were the servants of the people; and garlands the blossoms of glory. Having lighted a candle in the day time, he said, "I am looking for a man. " On one occasion he stood under a fountain, and as the bystanders were pitying him, Plato, who was present, said to them, "If you wish really to show your pity for him, come away;" intimating that he was only acting thus out of a desire for notoriety. Once, when a man had struck him with his fist, he said, "O Hercules, what a strange thing that, I should be walking about with a helmet on without knowing it! "
When Midias struck him with his fist and said, "There are three thousand drachmas for you;" the next day Diogenes took the cestus of a boxer and beat him soundly, and said, "There are three thousand drachmas for you. "4 When Lysias, the drug-seller, asked him whether he thought that there there any Gods: "How," said he, "can I help thinking so, when I consider you to be hated by them? " but some attribute this reply to Theodorus. Once he saw a man purifying himself by washing, and said to him, "Oh, wretched man, do not you know that as you cannot wash away blunders in grammar by purification, so, too, you can no more efface the errors of a life in that same manner? "
He used to say that men were wrong for complaining of fortune; for that they ask of the Gods what appear to be good things, not what are really so. And to those who were alarmed at dreams he said, that they did not regard what they do while they are awake but make a great fuss about what they fancy they see while they are asleep. Once, at the Olympic games when the herald proclaimed "Dioxippus is the conqueror of men;" he said, "He is the conqueror of slaves, I am the conqueror of men. "
He was greatly beloved by the Athenians; accordingly, when a youth had broken his cask they beat him, and gave Diogenes another. And Dionysius the Stoic, says that after the battle of Chaeronea he was taken prisoner and brought to Philip; and being asked who he was replied, "A spy, to spy upon your insatiability. " And Philip marvelled at him and let him go. Once, when Alexander had sent a letter to Athens to Antipater, by the hands of a man named Athlias, he, being present, said, "Athlias from Athlius, by means of Athlias to Athlius. 5 When Perdiccas threatened that he would put him to death if he did not come to him, he replied, "That is nothing strange, for a scorpion or a tarantula could do as much: you had better threaten me that, if I kept away, you should be very happy. " He used constantly to repeat with emphasis that an easy life had been given to man by the Gods, but that it had been overlaid by their seeking for honey, cheese-cakes, and unguents, and things of that sort. On which account he said to a man, who had his shoes put on by his servant, "You are not thoroughly happy, unless he also wipes your nose for you; and he will do this, if you are crippled in your hands. " On one occasion, when he had seen the hieromnemones6 leading off one of the stewards who had stolen a goblet, he said, "The great thieves are carrying off the little thief. " At another time, seeing a young man throwing stones at a cross, he said, "Well done, you will be sure to reach the mark. " Once, too, some boys got round him and said, "We are taking care that you do not bite us;" but he said, "Be of good cheer, my boys, a dog does not eat beef. " He saw a man giving himself airs because he was clad in a lion's skin, and said to him, "Do not go on disgracing the garb of nature. " When people were speaking of the happiness of Callisthenes, and saying what splendid treatment he received from Alexander, he replied, "The man then is wretched, for he is forced to breakfast and dine whenever Alexander chooses. " When he was in want of money, he said that he reclaimed it from his friends and did not beg for it.
On one occasion he was working with his hands in the market-place, and said, "I wish I could rub my stomach in the same way, and so avoid hunger. " When he saw a young man going with some satraps to supper, he dragged him away and led him off to his relations, and bade them take care of him. He was once addressed by a youth beautifully adorned, who asked him some question; and he refused to give him any answer, till he satisfied him whether he was a man or a woman. And on one occasion, when a youth was playing the cottabus in the bath, he said to him, "The better you do it, the worse you do it. " Once at a banquet, some of the guests threw him bones, as if he had been a dog; so he, as he went away, put up his leg against them as if he had been a dog in reality. He used to call the orators, and all those who speak for fame triganthropoi (thrice men), instead of trigathloi (thrice miserable). He said that a rich but ignorant man, was like a sheep with a golden fleece. When he saw a notice on the house of a profligate man, "To be sold. " "I knew," said he, "that you who are so incessantly drunk, would soon vomit up your owner. " To a young man who was complaining of the number of people who sought his acquaintance, he said, "Do not make such a parade of your vanity. "
Having been in a very dirty bath, he said, "I wonder where the people, who bathe here, clean themselves. " When all the company was blaming an indifferent harp-player, he alone praised him and being asked why he did so, he said, "Because, though he is such as he is, he plays the harp and does not steal. " He saluted a harp player who was always left alone by his hearers, with, "Good morning, cock;" and when the man asked him, "Why so?
