No More Learning

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


I. CHILON was a Lacedaemonian, the son of Damagetus. He composed verses in elegiac metre to the number of two hundred: and it was a saying of his that a foresight of future events, such as could be arrived at by consideration was the virtue of a man. He also said once to his brother, who was indignant at not being an ephor, while he himself was one, "The reason is because I know how to bear injustice: but you do not. " And he was made ephor in the fifty-fifth Olympiad; but Pamphila says that it was in the fifty-sixth. And he was made first ephor in the year of the archonship of Euthydemus, as we are told by Sosicrates. Chilon was also the first person who introduced the custom of joining the ephors to the kings as their counsellors: though Satyrus attributes this institution to Lycurgus. He, as Herodotus says in his first book, when Hippocrates was sacrificing at Olympia, and the cauldrons began to boil of their own accord, advised him either to marry, or, if he were married already, to discard his wife, and disown his children.

II. They tell a story, also of his having asked Aesop what Jupiter was doing, and that Aesop replied "He is lowering what is high, and exalting what is low. " Being asked in what educated men differed from those who were illiterate, he said, "In good hopes. " Having had the question put to him, What was difficult, he said, "To be silent about secrets; to make good use of one's leisure, and to be able to submit to injustice. " And besides these three things he added further, "To rule one's tongue, especially at a banquet, and not to speak ill of one's neighbours; for if one does so one is sure to hear what one will not like. " He advised, moreover, "To threaten no one; for that is a womanly trick. To be more prompt to go to one's friends in adversity than in prosperity. To make but a moderate display at one's marriage. Not to speak evil of the dead. To honour old age. --To keep a watch upon one's self. --To prefer punishment to disgraceful gain; for the one is painful but once, but the other for one's whole life. --Not to laugh at a person in misfortune. --If one is strong to be also merciful, so that one's neighbours may respect one rather than fear one. --To learn how to regulate one's own house well. --Not to let one's tongue outrun one's sense. --To restrain anger. --Not to dislike divination. --Not to desire what is impossible. --Not to make too much haste on one's road. --When speaking not to gesticulate with the hand; for that is like a madman. --To obey the laws. --To love quiet. "

And of all his songs this one was the most approved:

Gold is best tested by a whetstone hard,
Which gives a certain proof of purity;
And gold itself acts as the test of men,
By which we know the temper of their minds.
III. They say, too, that when he was old he said, that he was not conscious of having ever done an unjust action in his life; but that he doubted about one thing. For that once when judging in a friend's cause he had voted himself in accordance with the law, but had persuaded a friend to vote for his acquittal, in order that so he might maintain the law, and yet save his friend.

IV. But he was most especially celebrated among the Greeks for having delivered an early opinion about Cythera, an island belonging to Laconia. For having become acquainted with its nature, he said, "I wish it had never existed, or that, as it does exist, it were sunk at the bottom of the sea. " And his foresight was proved afterwards. For when Demaratus was banished by the Lacedaemonians, he advised Xerxes to keep his ships at that island: and Greece would have been subdued, if Xerxes had taken the advice. And afterwards Nicias, having reduced the island at the time of the Peloponnesian war, placed in it a garrison of Athenians, and did a great deal of harm to the Lacedaemonians.

V. He was very brief in his speech. On which account Aristagoras, the Milesian, calls such conciseness, the Chilonean fashion; and says that it was adopted by Branchus, who built the temple among the Branchidae. Chilon was an old man, about the fifty-second Olympiad, when Aesop, the fable writer, flourished. And he died, as Hermippus says, at Pisa, after embracing his son, who had gained the victory in boxing at the Olympic games. The cause of his death was excess of joy, and weakness caused by extreme old age. All the spectators who were present at the games attended his funeral, paying him the highest honours. And we have written the following epigram on him:

I thank you, brightest Pollux, that the son
Of Chilon wears the wreath of victory;
Nor need we grieve if at the glorious sight
His father died. May such my last end be!
And the following inscription is engraved on his statue:

The warlike Sparta called this Chilon son,
The wisest man of all the seven sages.
One of his sayings was, "Suretyship, and then destruction. " The following letter of his is also extant:


CHILON TO PERIANDER.

You desire me to abandon the expedition against the emigrants, as you yourself will go forth. But I think that a sole governor is in a slippery position at home; and I consider that tyrant a fortunate man who dies a natural death in his own house.








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


I. PITTACUS was a native of Mitylene, and son of Hyrradius. But Duris says, that his father was a Thracian. He, in union with the brothers of Alcaeus, put down Melanchrus the tyrant of Lesbos. And in the battle which took place between the Athenians and Mitylenaeans on the subject of the district of Achilis, he was the Mitylenaean general; the Athenian commander being Phrynon, a Pancratiast, who had gained the victory at Olympia. Pittacus agreed to meet him in single combat, and having a net under his shield, he entangled Phrynon without his being aware of it beforehand, and so, having killed him, he preserved the district in dispute to his countrymen. But Apollodorus, in his Chronicles, says, that subsequently, the Athenians had a trial with the Mitylenaeans about the district, and that the cause was submitted to Periander, who decided it in favour of the Athenians.

II. In consequence of this victory the Mitylenaeans held Pittacus in the greatest honour, and committed the supreme power into his hands. And he held it for ten years, and then, when he had brought the city and constitution into good order, he resigned the government. And he lived ten years after that, and the Mitylenaeans assigned him an estate which he consecrated to the God, and to this day it is called the Pittacian land. But Sosicrates says that he cut off a small portion of it, saying that half was more than the whole; and when Croesus offered him some money he would not accept it as he said that he had already twice as much as he wanted; for that he had succeeded to the inheritance of his brother, who had died without children.

III. But Pamphila says, in the second book of her Commentaries, that he had a son named Tyrrhaeus, who was killed while sitting in a barber's shop, at Cyma, by a brazier, who threw an axe at him; and that the Cymaeans sent the murderer to Pittacus, who when he had learnt what had been done, dismissed the man, saying, "Pardon is better than repentance. " But Heraclitus says that the true story is, that he had got Alcaeus into his power, and that he released him, saying, "Pardon is better than punishment. " He was also a law-giver; and he made a law that if a man committed a crime while drunk, he should have double punishment; in the hope of deterring men from getting drunk, as wine was very plentiful in the island.

IV. It was a saying of his that it was a hard thing to be good, and this apophthegm is quoted by Simonides, who says, "It was a saying of Pittacus, that it is a hard thing to be really a good man. " Plato also mentions it in his Protagoras. Another of his sayings was, "Even the Gods cannot strive against necessity. " Another was, " Power shows the man. " Being once asked what was best, he replied, "To do what one is doing at the moment well. " When Croesus put the question to him, "What is the greatest power? " "The power," he replied, "of the variegated wood," meaning the wooden tablets of the laws. He used to say too, that there were some victories without bloodshed. He said once to a man of Phocaea, who was saying that we ought to seek out a virtuous man, "But if you seek ever so much you will not find one. " Some people once asked him what thing was very grateful? and he replied, "Time. "--What was uncertain? "The future. "--What was trusty? "The land. "--What was treacherous? "The sea" Another saying of his was, that it was the part of wise men, before difficult circumstances arose, to provide for their not arising; but that it was the part of brave men to make the best of existing circumstances. He used to say too, "Do not say before hand what you are going to do; for if you fail, you will be laughed at. " "Do not reproach a man with his misfortunes, fearing lest Nemesis may overtake you. " "If you have received a deposit, restore it. " "Forbear to speak evil not only of your friends, but also of your enemies. " "Practise piety, with temperance. " "Cultivate truth, good faith, experience, cleverness, sociability, and industry. "

V. He wrote also some songs, of which the following is the most celebrated one:

The wise will only face the wicked man,
With bow in hand well bent,
And quiver full of arrows--
For such a tongue as his says nothing true,
Prompted by a wily heart
To utter double speeches.
He also composed six hundred verses in elegiac metre; and he wrote a treatise in prose, on Laws, addressed to his countrymen.

VI. He flourished about the forty-second Olympiad; and he died when Aristomenes was Archon, in the third year of the fifty-second Olympiad; having lived more than seventy years, being a very old man. And on his tomb is this inscription:

Lesbos who bore him here, with tears doth bury
Hyrradius' worthy son, wise Pittacus.
Another saying of his was, "Watch your opportunity. "

VII. There was also another Pittacus, a lawgiver, as Favorinus tells us in the first book of his Commentaries; and Demetrius says so too, in his Essay on Men and Things of the same name. And that other Pittacus was called Pittacus the less.

VIII. But it is said that the wise Pittacus once, when a young man consulted him on the subject of marriage, made him the following answer, which is thus given by Callimachus in his Epigrams.

Hyrradius' prudent son, old Pittacus
The pride of Mitylene, once was asked
By an Atarnean stranger; "Tell me, sage,
I have two marriages proposed to me;
One maid my equal is in birth and riches;
The other's far above me; which is best?
Advise me now which shall I take to wife? "
Thus spoke the stranger; but the aged prince,
Raising his old man's staff before his face,
Said, "These will tell you all you want to know;"
And pointed to some boys, who with quick lashes
Were driving whipping tops along the street.
"Follow their steps," said he; so he went near them
And heard them say, "Let each now mind his own. "--
So when the stranger heard the boys speak thus,
He pondered on their words, and laid aside
Ambitious thoughts of an unequal marriage.
As then he took to shame the poorer bride,
So too do you, O reader, mind thy own.
And it seems that he may have here spoken from experience, for his own wife was of more noble birth than himself, since she was the sister of Draco, the son of Penthilus; and she gave herself great airs, and tyrannized over him.

IX. Alcaeas calls Pittacus sarapous and sarapos, because he was splay-footed, and used to drag his feet in walking; he also called him cheiropodes, because he had scars on his feet which were called cheirades. And gaurex, implying that he gave himself airs without reason. And phuskon and gastron, because he was fat. He also called him zophodorpidas, because he had weak eyes, and agasurtos, because he was lazy and dirty. He used to grind corn for the sake of exercise, as Clearchus, the philosopher, relates.

X. There is a letter of his extant, which runs thus:


PITTACUS TO CROESUS.

You invite me to come to Lydia in order that I may see your riches; but I, even without seeing them, do not doubt that the son of Alyattes is the richest of monarchs. But I should get no good by going to Sardis; for I do not want gold myself, but what I have is sufficient for myself and my companions. Still, I will come, in order to become acquainted with you as a hospitable man.





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


Bias. Image adapted from ANU Artserv . . . rubens. anu. edu. au
I. BIAS was a citizen of Priene, and the son of Teutamus, and by Satyrus he is put at the head of the seven wise men. Some writers affirm that he was one of the richest men of the city; but others say that he was only a settler: And Phanodicus says, that he ransomed some Messenian maidens who had been taken prisoners, and educated them as his own daughters, and gave them dowries, and then sent them back to Messina to their fathers. And when, as has been mentioned before, the tripod was found near Athens by some fishermen, the brazen tripod I mean, which bore the inscription--"For the Wise;" then Satyrus says that the damsels (but others, such as Phanodicus, say that it was their father,) came into the assembly, and said that Bias was the wise man--recounting what he had done to them: and so the tripod was sent to him. But Bias, when he saw it, said that it was Apollo who was "the Wise," and would not receive the tripod.

II. But others say that he consecrated it at Thebes to Hercules because he himself was a descendant of the Thebans, who had sent a colony to Priene, as Phanodicus relates. It is said also that when Alyattes was besieging Priene, Bias fattened up two mules and drove them into his camp; and that the king, seeing the condition that the mules were in, was astonished at their being able to spare food to keep the brute beasts so well, and so he desired to make peace with them, and sent an ambassador to them. On this Bias, having made some heaps of sand, and put corn on the top, showed them to the convoy; and Alyattes, hearing from him what he had seen, made peace with the people of Priene; and then, when he sent to Bias, desiring him to come quickly to him, "Tell Alyattes, from me," he replied, "to eat onions;"--which is the same as if he had said, "go and weep. "

III. It is said that he was very energetic and eloquent when pleading causes; but that he always reserved his talents for the right side. In reference to which Demodicus of Alerius uttered the following enigmatical saying--"If you are a judge, give a Prienian decision. " And Hipponax says, "More excellent in his decisions than Bias of Priene. " Now he died in this manner:

IV. Having pleaded a cause for some one when he was exceedingly old, after he had finished speaking, he leaned back with his head on the bosom of his daughter's son; and after the advocate on the opposite side had spoken, and the judges had given their decision in favour of Bias's client, when the court broke up he was found dead on his grandson's bosom. And the city buried him in the greatest magnificence, and put over him this inscription--

Beneath this stone lies Bias, who was born
In the illustrious Prienian land,
The glory of the whole Ionian race.
And we ourselves have also written an epigram on him--

Here Bias lies, whom when the hoary snow
Had crowned his aged temples, Mercury
Unpitying led to Pluto's darken'd realms.
He pleaded his friend's cause, and then reclin'd
In his child's arms, repos'd in lasting sleep.
V. He also wrote about two thousand verses on Ionia, to show in what matter a man might best arrive at happiness; and of all his poetical sayings these have the greatest reputation:

Seek to please all the citizens, even though
Your house may be in an ungracious city.
For such a course will favour win from all:
But haughty manners oft produce destruction.
And this one too:

Great strength of body is the gift of nature;
But to be able to advise whate'er
Is most expedient for one's country's good,
Is the peculiar work of sense and wisdom.
Another is:

Great riches come to many men by chance.
He used also to say that that man was unfortunate who could not support misfortune; and that it is a disease of the mind to desire what was impossible, and to have no regard for the misfortunes of others. Being asked what was difficult, he said--"To bear a change of fortune for the worse with magnanimity. " Once he was on a voyage with some impious men, and the vessel was overtaken by a storm; so they began to invoke the assistance of the Gods; on which he said, "Hold your tongues, lest they should find out that you are in this ship. " When he was asked by an impious man what piety was, he made no reply; and when his questioner demanded the reason of his silence, he said, "I am silent because you are putting questions about things with which you have no concern. " Being asked what was pleasant to men, he replied, "Hope. " It was a saying of his that it was more agreeable to decide between enemies than between friends; for that of friends, one was sure to become an enemy to him; but that of enemies, one was sure to become a friend. When the question was put to him, what a man derived pleasure while he was doing, he said, "While acquiring gain. " He used to say, too, that men ought to calculate life both as if they were fated to live a long and a short time: and that they ought to love one another as if at a future time they would come to hate one another; for that most men were wicked. He used also to give the following pieces of advice:--"Choose the course which you adopt with deliberation; but when you have adopted it, then persevere in it with firmness. --Do not speak fast, for that shows folly. --Love prudence. --Speak of the Gods as they are. --Do not praise an undeserving man because of his riches. --Accept of things, having procured them by persuasion, not by force. --Whatever good fortune befalls you, attribute it to the gods. --Cherish wisdom as a means of travelling from youth to old age, for it is more lasting than any other possession. "

VI. Hipponax also mentions Bias, as has been said before; and Heraclitus too, a man who was not easily pleased, has praised him; saying, in Priene there lived Bias the son of Teutamus, whose reputation is higher than that of the others; and the Prienians consecrated a temple to him which is called the Teutamium. A saying of his was, "Most men are wicked. "








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


I. CLEOBULUS was a native of Lindus, and the son of Evagoras; but according to Duris he was a Carian; others again trace his family back to Hercules. He is reported to have been eminent for personal strength and beauty, and to have studied philosophy in Egypt; he had a daughter named Cleobulina, who used to compose enigmas in hexameter verse, and she is mentioned by Cratinus in his play of the same name, except that the title is written in the plural number. They say also that he restored the temple of Minerva which had been built by Danaus.

II. Cleobulus composed songs and obscure sayings in verse to the number of three thousand lines, and some say that it was he who composed the epigram on Midas.

I am a brazen maiden lying here
Upon the tomb of Midas. And as long
As water flows, as trees are green with leaves,
As the sun shines and eke the silver moon,
As long as rivers flow, and billows roar,
So long will I upon this much wept tomb,
Tell passers by, "Midas lies buried here. "
And as an evidence of this epigram being by him they quote a song of Simonides, which runs thus:

What men possessed of sense
Would ever praise the Lindian Cleobulus?
Who could compare a statue made by man
To everflowing streams,
To blushing flowers of spring,
To the suns rays, to beams o' the golden morn,
And to the ceaseless waves of mighty Ocean?
All things are trifling when compared to God.
While men beneath their hands can crush a stone;
So that such sentiments can only come from fools.
And the epigram cannot possibly be by Homer, for he lived many years, as it is said, before Midas.

III. There is also the following enigma quoted in the Commentaries of Pamphila, as the work of Cleobulus :

There was one father and he had twelve daughters,
Each of his daughters had twice thirty children.
But most unlike in figure and complexion;
For some were white, and others black to view,
And though immortal they all taste of death.
And the solution is, "the year. "

IV.
Of his apophthegms, the following are the most celebrated. Ignorance and talkativeness bear the chief sway among men. Opportunity will be the most powerful. Cherish not a thought. Do not be fickle, or ungrateful. He used to say too, that men ought to give their daughters in marriage while they were girls in age, but women in sense; as indicating by this that girls ought to be well educated. Another of his sayings was, that one ought to serve a friend that he may become a greater friend; and an enemy, to make him a friend. And that one ought to guard against giving one's friends occasion to blame one, and one's enemies opportunity of plotting against one. Also, when a man goes out of his house, he should consider what he is going to do: and when he comes home again he should consider what he has done. He used also to advise men to keep their bodies in health by exercise. --To be fond of hearing rather than of talking. --To be fond of learning rather than unwilling to learn. --To speak well of people. --To seek virtue and eschew vice. --To avoid injustice. --To give the best advice in one's power to one's country. --To be superior to pleasure. --To do nothing by force. --To instruct one's children,--To be ready for reconciliation after quarrels. --Not to caress one's wife, nor to quarrel with her when strangers are present, for that to do the one is a sign of folly, and to do the latter is downright madness. --Not to chastise a servant while elated with drink, for so doing one will appear to be drunk one's self. --To marry from among one's equals, for if one takes a wife of a higher rank than one's self, one will have one's connexions for one's masters. --Not to laugh at those who are being reproved, for so one will be detested by them. --Be not haughty when prosperous. --Be not desponding when in difficulties. --Learn to bear the changes of fortune with magnanimity.

V. And he died at a great age, having lived seventy years, and this inscription was put over him :

His country, Lindus, this fair sea-girt city
Bewails wise Cleobulus here entombed.
VI. One of his sayings was, "Moderation is the best thing. " He also wrote a letter to Solon in these terms:


CLEOBULUS TO SOLON.

You have many friends, and a home everywhere, but yet I think that Lindus will be the most agreeable habitation for Solon, since it enjoys a democratic government, and it is a maritime island, and whoever dwells in it has nothing to fear from Pisistratus, and you will have friends flock to you from all quarters.








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


I. PERIANDER was a Corinthian, the son of Cypselus, of the family of the Heraclidae. He married Lyside (whom he himself called Melissa), the daughter of Procles the tyrant of Epidaurus, and of Eristhenea the daughter of Aristocrates, and sister of Aristodemus, who governed nearly all Arcadia, as Heraclides Ponticus says in his Treatise on Dominion and had by her two sons Cypselus and Lycophron, the younger of whom was a clever boy, but the elder was deficient in intellect. At a subsequent period he in a rage either kicked or threw his wife down stairs when she was pregnant, and so killed her, being wrought upon by the false accusations of his concubines, whom he afterwards burnt alive. And the child, whose name was Lycophron, he sent away to Corcyra because he grieved for his mother.

II. But afterwards, when he was now extremely old, he sent for him back again, in order that he might succeed to the tyranny. But the Corcyreans, anticipating his intention, put him to death, at which he was greatly enraged, and sent their children to Corcyra to be made eunuchs of; and when the ship came near to Samos, the youths, having made supplications to Juno, were saved by the Samians. And he fell into despondency and died, being eighty years old. Sosicrates says that he died forty-one years before Croesus, in the last year of the forty-eighth Olympiad. Herodotus, in the first book of his History, says that he was connected by ties of hospitality with Thrasybulus the tyrant of Miletus. And Aristippus, in the first book of his Treatise on Ancient Luxury, tells the following story of him; that his mother Cratea fell in love with him, and introduced herself secretly into his bed; and he was delighted; but when the truth was discovered he became very oppressive to all his subjects, because he was grieved at the discovery. Ephorus relates that he made a vow that, if he gained the victory at Olympia in the chariot race, he would dedicate a golden statue to the God. Accordingly he gained the victory; but being in want of gold, and seeing the women at some national festival beautifully adorned, he took away their golden ornaments, and then sent the offering which he had vowed.

III. But some writers say that he was anxious that his tomb should not be known, and that with that object he adopted the following contrivance. He ordered two young men to go out by night, indicating a particular road by which they were to go, and to kill the first man they met, and bury him; after them he sent out four other men who were to kill and bury them. Again he sent out a still greater number against these four, with similar instructions. And in this manner he put himself in the way of the first pair, and was slain, and the Corinthians erected a cenotaph over him with the following inscription:

The sea-beat land of Corinth in her bosom,
Doth here embrace her ruler Periander,
Greatest of all men for his wealth and wisdom.
We ourselves have also written an epigram upon him:

Grieve not when disappointed of a wish,
But be content with what the Gods may give you --
For the great Periander died unhappy,
At failing in an object he desired.
IV. It was a saying of his that we ought not to do anything for the sake of money; for that we ought only to acquire such gains as are allowable. He composed apophthegms in verse to the number of two thousand lines; and said that those who wished to wield absolute power in safety, should be guarded by the good will of their countrymen, and not by arms. And once, being asked why he assumed tyrannical power, he replied, "Because, to abdicate it voluntarily, and to have it taken from one, are both dangerous. " The following sayings also belong to him:--Tranquillity is a good thing. --Rashness is dangerous. --Gain is disgraceful. --Democracy is better than tyranny. --Pleasures are transitory, but honour is immortal. --Be moderate when prosperous, but prudent when unfortunate. Be the same to your friends when they are prosperous, and when they are unfortunate. --Whatever you agree to do, observe--Do not divulge secrets. --Punish not only those who do wrong, but those who intend to do so.

V. This prince was the first who had body-guards, and who changed a legitimate power into a tyranny; and he would not allow any one who chose to live in his city, as Ephorus and Aristotle tell us.

VI. And he flourished about the thirty-eighth Olympiad, and enjoyed absolute power for forty years. But Sotion, and Heraclides, and Pamphila, in the fifth book of her Commentaries, says that there were two Perianders; the one a tyrant, and the other a wise man, and a native of Ambracia. And Neanthes of Cyzicus makes the same assertion, adding, that the two men were cousins to one another. And Aristotle says, that it was the Corinthian Periander who was the wise one; but Plato contradicts him. The saying--"Practice does everything," is his. He it was, also, who proposed to cut through the Isthmus.

VII. The following letter of his is quoted:


PERIANDER TO THE WISE MEN.

I give great thanks to Apollo of Delphi that my letters are able to determine you all to meet together at Corinth; and I will receive you all, as you may be well assured, in a manner that becomes free citizens. I hear also that last year you met at Sardis, at the court of the King of Lydia. So now do not hesitate to come to me, who am the tyrant of Corinth; for the Corinthians will all be delighted to see you come to the house of Periander.
VIII. There is this letter too:


PERIANDER TO PROCLES.

The injury of my wife was unintended by me; and you have done wrong in alienating from me the mind of my child. I desire you, therefore, either to restore me to my place in his affections, or I will revenge myself on you; for I have myself made atonement for the death of your daughter, by burning in her tomb the clothes of all the Corinthian women. 1
IX. Thrasybulus also wrote him a letter in the following terms:

I have given no answer to your messenger; but having taken him into a field, I struck with my walking-stick all the highest ears of corn, and cut off their tops, while he was walking with me: And he will report to you, if you ask him, everything which he heard or saw while with me; and do you act accordingly if you wish to preserve your power safely, taking off the most eminent of the citizens, whether he seems an enemy to you or not, as even his companions are deservedly objects of suspicion to a man possessed of supreme power.
1. Herodotus mentions the case of Periander's children, iii. 50, and the death of his wife, and his burning the clothes of all the Corinthian women, v. 92.




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


I. ANACHARSIS the Scythian was the son of Gnurus, and the brother of Caduides the king of the Scythians; but his mother was a Grecian woman; owing to which circumstance he understood both languages.

II. He wrote about the laws existing among the Scythians, and also about those in force among the Greeks, urging men to adopt a temperate course of life; and he wrote also about war, his works being in verse, and amounting to eight hundred lines: he gave occasion for a proverb, because he used great freedom of speech, so that people called such freedom the Scythian conversation.

III. But Sosicrates says that he came to Athens in the forty-seventh Olympiad, in the archonship of Eucrates. And Hermippus asserts that he came to Solon's house, and ordered one of the servants to go and tell his master that Anacharsis was come to visit him, and was desirous to see him, and, if possible, to enter into relations of hospitality with him. But when the servant had given the message, he was ordered by Solon to reply to him that, "Men generally limited such alliances to their own countrymen. " In reply to this Anacharsis entered the house, and told the servant that now he was in Solon's country, and that it was quite consistent for them to become connected with one another in this way. On this, Solon admired the readiness of the man, and admitted him, and made him one of his greatest friends.

IV. But after some time, when he had returned to Scythia, and shown a purpose to abrogate the existing institutions of his country, being exceedingly earnest, in his fondness for Grecian customs, he was shot by his brother while he was out hunting, and so he died, saying, "That he was saved on account of the sense and eloquence which he had brought from Greece, but slain in consequence of envy in his own family. " Some, however, relate that he was slain while performing some Grecian sacrificatory rites. And we have written this epigram on him:

When Anacharsis to his land returned,
His mind was turn'd, so that he wished to make
His countrymen all live in Grecian fashion--
So, ere his words had well escaped his lips,
A winged arrow bore him to the Gods.
V. He said that a vine bore three bunches of grapes. The first, the bunch of pleasure; the second, that of drunkenness; the third that of disgust. He also said that he marvelled that among the Greeks, those who were skilful in a thing contend together; but those who have no such skill act as judges of the contest. Being once asked how a person might be made not fond of drinking, he said, "If he always keeps in view the indecorous actions of drunken men. " He used also to say, that he marvelled how the Greeks, who make laws against those who behave with insolence, honour Athletae because of their beating one another. When he had been informed that the sides of a ship were four fingers thick, he said, "That those who sailed in one were removed by just that distance from death. " He used to say that oil was a provocative of madness, "because Athletae, when anointed in the oil, attacked one another with mad fury. "

"How is it," he used to say, "that those who forbid men to speak falsely, tell lies openly in their vintners' shops? " It was a saying of his, that he "marvelled why the Greeks, at the beginning of a banquet, drink out of small cups, but when they have drunk a good deal, then they turn to large goblets. " And this inscription is on his statues--"Restrain your tongues, your appetites, and your passions. " He was once asked if the flute was known among the Scythians; and he said, "No, nor the vine either. " At another time, the question was put to him, which was the safest kind of vessel? and he said, "That which is brought into dock. " He said, too, that the strangest things that he had seen among the Greeks was, that "They left the smoke1 in the mountains, and carried the wood down to their cities. " Once, when he was asked, which were the more numerous, the living or the dead? he said, "Under which head do you class those who are at sea. " Being reproached by an Athenian for being a Scythian, he said, "Well, my country is a disgrace to me, but you are a disgrace to your country. " When he was asked what there was among men which was both good and bad, he replied, "The tongue. " He used to say "That it was better to have one friend of great value, than many friends who were good for nothing. " Another saying of his was, that "The forum was an established place for men to cheat one another, and behave covetously. " Being once insulted by a young man at a drinking party, he said, "O, young man, if now that you are young you cannot bear wine, when you are old you will have to bear water. "

VI. Of things which are of use in life, he is said to have been the inventor of the anchor, and of the potter's wheel.

VII. The following letter of his is extant:


ANACHARSIS TO CROESUS.

O king of the Lydians, I am come to the country of the Greeks, in order to become acquainted with their customs and institutions; but I have no need of gold, and shall be quite contented if I return to Scythia a better man than I left it. However I will come to Sardis, as I think it very desirable to become a friend of yours.
1. Some propose to read karpon, fruit, instead of kapnon, smoke, here; others explain this saying as meaning that the Greeks avoided houses on the hills in order not to be annoyed with the smoke from the low cottages, and yet did not use coal, but wood, which made more smoke.




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


I. ANACHARSIS the Scythian was the son of Gnurus, and the brother of Caduides the king of the Scythians; but his mother was a Grecian woman; owing to which circumstance he understood both languages.

II. He wrote about the laws existing among the Scythians, and also about those in force among the Greeks, urging men to adopt a temperate course of life; and he wrote also about war, his works being in verse, and amounting to eight hundred lines: he gave occasion for a proverb, because he used great freedom of speech, so that people called such freedom the Scythian conversation.

III. But Sosicrates says that he came to Athens in the forty-seventh Olympiad, in the archonship of Eucrates. And Hermippus asserts that he came to Solon's house, and ordered one of the servants to go and tell his master that Anacharsis was come to visit him, and was desirous to see him, and, if possible, to enter into relations of hospitality with him. But when the servant had given the message, he was ordered by Solon to reply to him that, "Men generally limited such alliances to their own countrymen. " In reply to this Anacharsis entered the house, and told the servant that now he was in Solon's country, and that it was quite consistent for them to become connected with one another in this way. On this, Solon admired the readiness of the man, and admitted him, and made him one of his greatest friends.

IV. But after some time, when he had returned to Scythia, and shown a purpose to abrogate the existing institutions of his country, being exceedingly earnest, in his fondness for Grecian customs, he was shot by his brother while he was out hunting, and so he died, saying, "That he was saved on account of the sense and eloquence which he had brought from Greece, but slain in consequence of envy in his own family. " Some, however, relate that he was slain while performing some Grecian sacrificatory rites. And we have written this epigram on him:

When Anacharsis to his land returned,
His mind was turn'd, so that he wished to make
His countrymen all live in Grecian fashion--
So, ere his words had well escaped his lips,
A winged arrow bore him to the Gods.
V. He said that a vine bore three bunches of grapes. The first, the bunch of pleasure; the second, that of drunkenness; the third that of disgust. He also said that he marvelled that among the Greeks, those who were skilful in a thing contend together; but those who have no such skill act as judges of the contest. Being once asked how a person might be made not fond of drinking, he said, "If he always keeps in view the indecorous actions of drunken men. " He used also to say, that he marvelled how the Greeks, who make laws against those who behave with insolence, honour Athletae because of their beating one another. When he had been informed that the sides of a ship were four fingers thick, he said, "That those who sailed in one were removed by just that distance from death. " He used to say that oil was a provocative of madness, "because Athletae, when anointed in the oil, attacked one another with mad fury. "

"How is it," he used to say, "that those who forbid men to speak falsely, tell lies openly in their vintners' shops? " It was a saying of his, that he "marvelled why the Greeks, at the beginning of a banquet, drink out of small cups, but when they have drunk a good deal, then they turn to large goblets. " And this inscription is on his statues--"Restrain your tongues, your appetites, and your passions. " He was once asked if the flute was known among the Scythians; and he said, "No, nor the vine either. " At another time, the question was put to him, which was the safest kind of vessel? and he said, "That which is brought into dock. " He said, too, that the strangest things that he had seen among the Greeks was, that "They left the smoke1 in the mountains, and carried the wood down to their cities. " Once, when he was asked, which were the more numerous, the living or the dead? he said, "Under which head do you class those who are at sea. " Being reproached by an Athenian for being a Scythian, he said, "Well, my country is a disgrace to me, but you are a disgrace to your country. " When he was asked what there was among men which was both good and bad, he replied, "The tongue. " He used to say "That it was better to have one friend of great value, than many friends who were good for nothing. " Another saying of his was, that "The forum was an established place for men to cheat one another, and behave covetously. " Being once insulted by a young man at a drinking party, he said, "O, young man, if now that you are young you cannot bear wine, when you are old you will have to bear water. "

VI. Of things which are of use in life, he is said to have been the inventor of the anchor, and of the potter's wheel.

VII. The following letter of his is extant:


ANACHARSIS TO CROESUS.

O king of the Lydians, I am come to the country of the Greeks, in order to become acquainted with their customs and institutions; but I have no need of gold, and shall be quite contented if I return to Scythia a better man than I left it. However I will come to Sardis, as I think it very desirable to become a friend of yours.
1. Some propose to read karpon, fruit, instead of kapnon, smoke, here; others explain this saying as meaning that the Greeks avoided houses on the hills in order not to be annoyed with the smoke from the low cottages, and yet did not use coal, but wood, which made more smoke.





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


I. ANACHARSIS the Scythian was the son of Gnurus, and the brother of Caduides the king of the Scythians; but his mother was a Grecian woman; owing to which circumstance he understood both languages.

II. He wrote about the laws existing among the Scythians, and also about those in force among the Greeks, urging men to adopt a temperate course of life; and he wrote also about war, his works being in verse, and amounting to eight hundred lines: he gave occasion for a proverb, because he used great freedom of speech, so that people called such freedom the Scythian conversation.

III. But Sosicrates says that he came to Athens in the forty-seventh Olympiad, in the archonship of Eucrates. And Hermippus asserts that he came to Solon's house, and ordered one of the servants to go and tell his master that Anacharsis was come to visit him, and was desirous to see him, and, if possible, to enter into relations of hospitality with him. But when the servant had given the message, he was ordered by Solon to reply to him that, "Men generally limited such alliances to their own countrymen. " In reply to this Anacharsis entered the house, and told the servant that now he was in Solon's country, and that it was quite consistent for them to become connected with one another in this way. On this, Solon admired the readiness of the man, and admitted him, and made him one of his greatest friends.

IV. But after some time, when he had returned to Scythia, and shown a purpose to abrogate the existing institutions of his country, being exceedingly earnest, in his fondness for Grecian customs, he was shot by his brother while he was out hunting, and so he died, saying, "That he was saved on account of the sense and eloquence which he had brought from Greece, but slain in consequence of envy in his own family. " Some, however, relate that he was slain while performing some Grecian sacrificatory rites. And we have written this epigram on him:

When Anacharsis to his land returned,
His mind was turn'd, so that he wished to make
His countrymen all live in Grecian fashion--
So, ere his words had well escaped his lips,
A winged arrow bore him to the Gods.
V. He said that a vine bore three bunches of grapes.