And he was already an old man, as early as the hundred and
thirteenth
Olympiad,
XII.
XII.
Diogenes Laertius
" 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? " he said, "Because you, when you sing, make every one get up. "When a young man was one day making a display of himself, he, having filled the bosom of his robe with lupins, began to eat them; and when the multitude looked at him, he said, "that he marvelled at their leaving the young man to look at him. " And when a man, who was very superstitious, said to him, "With one blow I will break your head;" "And I," he replied, "with one sneeze will make you tremble. " When Hegesias entreated him to lend him one of his books, he said, "You are a silly fellow, Hegesias, for you will not take painted figs, but real ones; and yet you overlook the genuine practice of virtue, and seek for what is merely written. " A man once reproached him with his banishment, and his answer was, "You wretched man, that is what made me a philosopher. " And when, on another occasion, some one said to him, "The people of Sinope condemned you to banishment," he replied, "And I condemned them to remain where they were. " Once he saw a man who had been victor at the Olympic games, feeding (nemonta) sheep, and he said to him, "You have soon come across my friend from the Olympic games, to the Nemean. " When he was asked why athletes are insensible to pain, he said, "Because they are built up of pork and beef. "
He once asked for a statue ; and being questioned as to his reason for doing so, he said, "I am practising disappointment. " Once he was begging of some one (for he did this at first out of actual want), he said, "If you have given to any one else, give also to me; and if you have never given to any one, then begin with me. " On one occasion, he was asked by the tyrant, "What sort of brass was the best, for a statue? " and he replied, "That of which the statues of Harmodius and Aristogiton are made. " When he was asked how Dionysius treats his friends, he said, "Like bags; those which are full he hangs up, and those which are empty he throws away. " A man who was lately married put an inscription on his house, "Hercules Callinicus, the son of Jupiter, lives here; let no evil enter. " And so Diogenes wrote in addition, "An alliance is made after the war is over. " He used to say that covetousness was the metropolis of all evils. Seeing on one occasion a profligate man in an inn eating olives, he said, "If you had dined thus, you would not have supped thus. " One of his apophthegms was, that good men were the images of the Gods; another, that love was the business of those who had nothing to do. When he was asked what was miserable in life, he answered, "An indigent old man. " And when the question was put to him, what beast inflicts the worst bite, he said, "Of wild beasts the sycophant, and of tame animals the flatterer. "
On one occasion he saw two Centaurs very badly painted; he said, "Which of the two is the worst? "7 He used to say that a speech, the object of which was solely to please, was a honeyed halter. He called the belly, the Charybdis of life. Having heard once that Didymon the adulterer, had been caught in the fact, he said, "He deserves to be hung by his name. "8 When the question was put to him, why gold is of a pale colour, he said, "Because it has so many people plotting against it. " When he saw a woman in a litter, he said, "The cage is not suited to the animal. " And seeing a runaway slave sitting on a well, he said, "My boy, take care you do not fall in. " Another time, he saw a little boy who was a stealer of clothes from the baths, and said, "Are you going for unguents, (aleimmation), or for other garments (all' himation). Seeing some women hanging on olive trees, he said, "I wish every tree bore similar fruit. " At another time, he saw a clothes' stealer, and addressed him thus:
What moves thee, say, when sleep has clos'd the sight,
To roam the silent fields in dead of night?
Art thou some wretch by hopes of plunder led,
Through heaps of carnage to despoil the dead. 9
When he was asked whether he had any girl or boy to wait on him, he said, "No. " And as his questioner asked further, "If then you die, who will bury you? " He replied, "Whoever wants my house. " Seeing a handsome youth sleeping without any protection, he nudged him, and said, "Wake up:
Mix'd with the vulgar shall thy fate be found,
Pierc'd in the back, a vile dishonest wound. "10
And he addressed a man who was buying delicacies at a great expense:
Not long, my son, will you on earth remain,
If such your dealings. 11
When Plato was discoursing about his "ideas," and using the nouns "tableness" and "cupness;" "I, O Plato! " interrupted Diogenes, "see a table and a cup, but I see no tableness or cupness. " Plato made answer, "That is natural enough, for you have eyes, by which a cup and a table are contemplated; but you have not intellect, by which tableness and cupness are seen. "
On one occasion, he was asked by a certain person, "What sort of a man, O Diogenes, do you think Socrates? " and he said, "A madman. " Another time, the question was put to him, when a man ought to marry? and his reply was, "Young men ought not to marry yet, and old men never ought to marry at all. " When asked what he would take to let a man give him a blow on the head? " he replied, "A helmet. " Seeing a youth smartening himself up very carefully, he said to him, "If you are doing that for men, you are miserable; and if for women, you are profligate. " Once he saw a youth blushing, and addressed him, "Courage, my boy, that is the complexion of virtue. " Having once listened to two lawyers, he condemned them both; saying,"That the one had stolen the thing in question, and that the other had not lost it. " When asked what wine he liked to drink, he said, "That which belongs to another," A man said to him one day, "Many people laugh at you. " "But I," he replied, "am not laughed down. " When a man said to him, that it was a bad thing to live; "Not to live," said he, "but to live badly. " When some people were advising him to make search for a slave who had run away," he said, "It would be a very absurd thing for Manes to be able to live without Diogenes, but for Diogenes not to be able to live without Manes. " When he was dining on olives, a cheese-cake was brought in, on which he threw the olive away, saying:
Keep well aloof, O stranger, from all tyrants. 12
And presently he added :
He drove the olive off (mastixen d' elaan). 13
When he was asked what sort of a dog he was, he replied, "When hungry, I am a dog of Melita; when satisfied, a Molossian; a sort which most of those who praise, do not like to take out hunting with them; because of the labour of keeping up with them; and in like manner, you cannot associate with me, from fear of the pain I give you. " The question was put to him, whether wise men ate cheese-cakes, and he replied, "They eat everything, just as the rest of mankind. " When asked why people give to beggars and not to philososophers, he said, "Because they think it possible that they themselves may become lame and blind, but they do not expect ever to turn out philosophers. " He once begged of a covetous man, and as he was slow to give, he said, "Man, I am asking you for something to maintain me (eis trophen) and not to bury me (eis taphen). " When some one reproached him for having tampered with the coinage, he said, "There was a time when I was such a person as you are now; but there never was when you were such as I am now, and never will be. " And to another person who reproached him on the same grounds, he said, "There were times when I did what I did not wish to, but that is not the case now. " When he went to Myndus, he saw some very large gates, but the city was a small one, and so he said "Oh men of Myndus, shut your gates, lest your city should steal out. " On one occasion, he saw a man who had been detected stealing purple, and so he said
A purple death, and mighty fate o'ertook him. 14
When Craterus entreated him to come and visit him, he said, "I would rather lick up salt at Athens, than enjoy a luxurious table with Craterus. " On one occasion, he met Anaximenes, the orator, who was a fat man, and thus accosted him;" Pray give us, who are poor, some of your belly; for by so doing you will be relieved yourself, and you will assist us. " And once, when he was discussing some point, Diogenes held up a piece of salt fish, and drew off the attention of his hearers; and as Anaximenes was indignant at this, he said, "See, one pennyworth of salt fish has put an end to the lecture of Anaximenes. " Being once reproached for eating in the market-place, he made answer, "I did, for it was in the market-place that I was hungry. " Some authors also attribute the following repartee to him. Plato saw him washing vegetables, and so, coming up to him, he quietly accosted him thus, "If you had paid court to Dionysius you would not have been washing vegetables. " "And," he replied, with equal quietness, "if you had washed vegetables, you would never have paid court to Dionysius. " When a man said to him once, "Most people laugh at you;" "And very likely," he replied, "the asses laugh at them; but they do not regard the asses, neither do I regard them. " Once he saw a youth studying philosophy, and said to him, "Well done; inasmuch as you are leading those who admire your person to contemplate the beauty of your mind. "
A certain person was admiring the offerings in the temple at Samothrace,15 and he said to him, "They would have been much more numerous, if those who were lost had offered them instead of those who were saved;" but some attribute this speech to Diagoras the Thelian. Once he saw a handsome youth going to a banquet, and said to him, "You will come back worse (cheiron);" and when he the next day after the banquet said to him, "I have left the banquet, and was no worse for it;" he replied, "You were not Chiron, but Eurytion. "16 He was begging once of a very ill-tempered man, and as he said to him, "If you can persuade me, I will give you something;" he replied, "If I could persuade you, I would beg you to hang yourself. " He was on one occasion returning from Lacedaemon to Athens; and when some one asked him, "Whither are you going, and whence do you come? " he said, "I am going from the men's apartments to the women's. " Another time he was returning from the Olympic games, and when some one asked him whether there had been a great multitude there, he said, "A great multitude, but very few men. " He used to say that debauched men resembled figs growing on a precipice; the fruit of which is not tasted by men, but devoured by crows and vultures. When Phryne had dedicated a golden statue of Venus at Delphi, he wrote upon it, "From the profligacy of the Greeks. "
Once Alexander the Great came and stood by him, and said, "I am Alexander, the great king. " " And I," said he, "am Diogenes the dog. " And when he was asked to what actions of his it was owing that he was called a dog, he said, "Because I fawn upon those who give me anything, and bark at those who give me nothing, and bite the rogues. " On one occasion he was gathering some of the fruit of a fig-tree, and when the man who was guarding it told him a man hung himself on this tree the other day, "I, then," said he, "will now purify it. " Once he saw a man who had been a conqueror at the Olympic games looking very often at a courtesan; "Look " said he, "at that warlike ram, who is taken prisoner by the first girl he meets. " One of his sayings was, that good-looking courtesans were like poisoned mead.
On one occasion he was eating his dinner in the marketplace, and the bystanders kept constantly calling out "Dog;" but he said, "It is you who are the dogs, who stand around me while I am at dinner. " When two effeminate fellows were getting out of his way, he said, "Do not be afraid, a dog does not eat beetroot. " Being once asked about a debauched boy, as to what country he came from, he said, "He is a Tegean. "17 Seeing an unskilful wrestler professing to heal a man he said, "What are you about, are you in hopes now to overthrow those who formerly conquered you? " On one occasion he saw the son of a courtesan throwing a stone at a crowd, and said to him, "Take care, lest you hit your father. " When a boy showed him a sword that he had received from one to whom he had done some discreditable service, he told him, "The sword is a good sword, but the handle is infamous. " And when some people were praising a man who had given him something, he said to then, "And do not you praise me who was worthy to receive it? " He was asked by some one to give him back his cloak; but he replied, "If you gave it me, it is mine; and if you only lent it me, I am using it. " A supposititious son (hupoleimaios) of somebody once said to him, that he had gold in his cloak; "No doubt,' said he, "that is the very reason why I sleep with it under my head (hupobeblemenos). " When he was asked what advantage he had derived from philosophy, he replied, "If no other, at least this, that I am prepared for every kind of fortune. " The question was put to him what countryman he was, and he replied, "A Citizen of the world" (kosmopolites). Some men were sacrificing to the Gods to prevail on them to send them sons, and he said, "And do you not sacrifice to procure sons of a particular character? " Once he was asking the president of a society for a contribution,18 and said to him:
"Spoil all the rest, but keep your hands from Hector. "
He used to say that courtesans were the queens of kings; for that they asked them for whatever they chose. When the Athenians had voted that Alexander was Bacchus, he said to them, "Vote, too, that I am Serapis. " When a man reproached him for going into unclean places, he said, "The sun too penetrates into privies, but is not polluted by them. " When supping in a temple, as some dirty loaves were set before him, he took them up and threw them away, saying that nothing dirty ought to come into a temple; and when some one said to him, "You philosophize without being possessed of any knowledge," he said, "If I only pretend to wisdom, that is philosophizing. " A man once brought him a boy, and said that he was a very clever child, and one of an admirable disposition. " "What, then," said Diogenes, "does he want of me? " He used to say, that those who utter virtuous sentiments but do not do them, are no better than harps, for that a harp has no hearing or feeling. Once he was going into a theatre while every one else was coming out of it; and when asked why he did so, "It is," said he, "what I have been doing all my life. " Once when he saw a young man putting on effeminate airs, he said to him, "Are you not ashamed to have worse plans for yourself than nature had for you? for she has made you a man, but you are trying to force yourself to be a woman. " When he saw an ignorant man tuning a psaltery, he said to him, "Are you not ashamed to be arranging proper sounds on a wooden instrument, and not arranging your soul to a proper life? " When a man said to him, "I am not calculated for philosophy," he said, "Why then do you live, if you have no desire to live properly? " To a man who treated his father with contempt, he said, "Are you not ashamed to despise him to whom you owe it that you have it in your power to give yourself airs at all? " Seeing a handsome young man chattering in an unseemly manner, he said, "Are you not ashamed to draw a sword cut of lead out of a scabbard of ivory? " Being once reproached for drinking in a vintner's shop, he said, "I have my hair cut, too, in a barber's. " At another time, he was attacked for having accepted a cloak from Antipater, but he replied:
"Refuse not thou to heed
The gifts which from the mighty Gods proceed. "19
A man once struck him with a broom, and said, "Take care;" so he struck him in return with his staff, and said, "Take care. "
He once said to a man who was addressing anxious entreaties to a courtesan, "What can you wish to obtain, you wretched man, that you had not better be disappointed in? "Seeing a man reeking all over with unguents, he said to him, "Have a care, lest the fragrance of your head give a bad odour to your life. " One of his sayings was, that servants serve their masters, and that wicked men are the slaves of their appetites. Being asked why slaves were called andrapoda , he replied, "Because they have the feet of men (tous podas andron) and a soul such as you who are asking this question. " He once asked a profligate fellow for a mina; and when he put the question to him, why he asked others for an obol, and him for a mina, he said, "Because I hope to get something from the others another time, but the Gods alone know whether I shall ever extract anything from you again. " Once he was reproached for asking favours, while Plato never asked for any; and he said
"He asks as well as I do, but he does it
Bending his head, that no one else may hear. "
One day he saw an unskilful archer shooting; so he went and sat down by the target, saying, "Now I shall be out of harm's way. " He used to say, that those who were in love were disappointed in regard of the pleasure they expected. When he was asked whether death was an evil, he replied, "How can that be an evil which we do not feel when it is present? " When Alexander was once standing by him, and saying, "Do not you fear me? " He replied, "No; for what are you, a good or an evil? " And as he said that he was good, "Who, then," said Diogenes, "fears the good? " He used to say, that education was, for the young sobriety, for the old comfort, for the poor riches, and for the rich an ornament. " When Didymus the adulterer was once trying to cure the eye of a young girl (kores), he said, "Take care, lest when you are curing the eye of the maiden, you do not hurt the pupil. "20 A man once said to him, that his friends laid plots against him; "What then," said he, "are you to do, if you must look upon both your friends and enemies in the same light? "
On one occasion he was asked, what was the most excellent thing among men; and he said, "Freedom of speech. " He went once into a school, and saw many statues of the Muses, but very few pupils, and said, "Gods, and all my good schoolmasters, you have plenty of pupils. " He was in the habit of doing everything in public, whether in respect of Venus or Ceres; and he used to put his conclusions in this way to people: "If there is nothing absurd in dining, then it is not absurd to dine in the market-place. But it is not absurd to dine, therefore it is not absurd to dine in the market-place. " And as he was continually doing manual work in public, he said one day, "Would that by rubbing my belly I could get rid of hunger. " Other sayings also are attributed to him, which it would take a long time to enumerate, there is such a multiplicity of them.
He used to say, that there were two kinds of exercise: that, namely, of the mind and that of the body; and that the latter of these created in the mind such quick and agile phantasies at the time of its performance, as very much facilitated the practice of virtue; but that one was imperfect without the other, since the health and vigour necessary for the practice of what is good, depend equally on both mind and body. And he used to allege as proofs of this, and of the ease which practice imparts to acts of virtue, that people could see that in the case of mere common working trades, and other employments of that kind, the artisans arrived at no inconsiderable accuracy by constant practice; and that any one may see how much one flute player, or one wrestler, is superior to another, by his own continued practice. And that if these men transferred the same training to their minds they would not labour in a profitless or imperfect manner. He used to say also, that there was nothing whatever in life which could be brought to perfection without practice, and that that alone was able to overcome every obstacle; that, therefore, as we ought to repudiate all useless toils, and to apply ourselves to useful labours and to live happily, we are only unhappy in consequence of most exceeding folly. For the very contempt of pleasure, if we only inure ourselves to it, is very pleasant; and just as they who are accustomed to live luxuriously, are brought very unwillingly to adopt the contrary system; so they who have been originally inured to that opposite system, feel a sort of pleasure in the contempt of pleasure.
This used to be the language which he held, and he used to show in practice, really altering men's habits, and deferring in all things rather to the principles of nature than to those of law; saying that he was adopting the same fashion of life as Hercules had, preferring nothing in the world to liberty; and saying that everything belonged to the wise, and advancing arguments such as I mentioned just above. For instance: every thing belongs to the Gods; and the Gods are friends to the wise; and all the property of friends is held in common; therefore everything belong to the wise. He also argued about the law, that without it there is no possibility of a constitution being maintained; for without a city there can be nothing orderly, but a city is an orderly thing; and without a city there can be no law; therefore law is order. And he played in the same manner with the topics of noble birth, and reputation, and all things of that kind, saying that they were all veils, as it were, for wickedness; and that that was the only proper constitution which consisted in order. Another of his doctrines was that all women ought to be possessed in common; and he said that marriage was a nullity, and that the proper way would be for every man to live with her whom he could persuade to agree with him. And on the same principle he said, that all people's sons ought to belong to every one in common; and there was nothing intolerable in the idea of taking anything out of a temple, or eating any animal whatever, and that there was no impiety in tasting even human flesh; as is plain from the habits of foreign nations; and he said that this principle might be correctly extended to every case and every people. For he said that in reality everything was a combination of all things. For that in bread there was meat, and in vegetables there was bread, and so there were some particles of all other bodies in everything, communicating by invisible passages and evaporating.
VII. And he explains this theory of his clearly in the Thyestes, if indeed the tragedies attributed to him are really his composition, and not rather the work of Philistus, of Aegina, his intimate friend, or of Pasiphon, the son of Lucian, who is stated by Favorinus, in his Universal History, to have written them after Diogenes' death.
VIII. Music and geometry, and astronomy, and all things of that kind, he neglected, as useless and unnecessary. But he was a man very happy in meeting arguments, as is plain from what we have already said.
IX. And he bore being sold with a most magnanimous spirit. For as he was sailing to Aegina, and was taken prisoner by some pirates, under the command of Scirpalus, he was carried off to Crete and sold; and when the Circe asked him what art he understood, he said, "That of governing men. " And presently pointing out a Corinthian, very carefully dressed, (the same Xeniades whom we have mentioned before), he said, "Sell me to that man; for he wants a master. " Accordingly Xeniades bought him and carried him away to Corinth; and then he made him tutor of his sons, and committed to him the entire management of his house. And he behaved himself in every affair in such a manner, that Xeniades, when looking over his property, said, "A good genius has come into my house. " And Cleomenes, in his book which is called the Schoolmaster, says, that he wished to ransom all his relations, but that Diogenes told him that they were all fools; for that lions did not become the slaves of those who kept them, but, on the contrary, those who maintained lions were their slaves. For that it was the part of a slave to fear, but that wild beasts were formidable to men.
X. And the man had the gift of persuasion in a wonderful degree; so that he could easily overcome any one by his arguments. Accordingly, it is said that an Aeginetan of the name of Onesicritus, having two sons, sent to Athens one of them, whose name was Androsthenes, and that he, after having heard Diogenes lecture, remained there; and that after that, he sent the elder, Philiscus, who has been already mentioned, and that Philiscus was charmed in the same manner. And last of all, he came himself, and then he too remained, no less than his son, studying philosophy at the feet of Diogenes. So great a charm was there in the discourses of Diogenes. Another pupil of his was Phocion, who was surnamed the Good; and Stilpon, the Megarian, and a great many other men of eminence as statesmen.
XI. He is said to have died when he was nearly ninety years of age, but there are different accounts given of his death. For some say that he ate an ox's foot raw, and was in consequence seized with a bilious attack, of which he died; others, of whom Cercidas, a Megalopolitan or Cretan, is one, say that he died of holding his breath for several days; and Cercidas speaks thus of him in his Meliambics:
He, that Sinopian who bore the stick,
Wore his cloak doubled, and in th' open air
Dined without washing, would not bear with life
A moment longer: but he shut his teeth,
And held his breath. He truly was the son
Of Jove, and a most heavenly-minded dog,
The wise Diogenes.
Others say that he, while intending to distribute a polypus to his dogs, was bitten by them through the tendon of his foot, and so died. But his own greatest friends, as Antisthenes tells us in his Successions, rather sanction the story of his having died from holding his breath. For he used to live in the Craneum, which was a Gymnasium at the gates of Corinth. And his friends came according to their custom, and found him with his head covered; and as they did not suppose that he was asleep, for he was not a man much subject to the influence of night or sleep, they drew away his cloak from his face, and found him no longer breathing; and they thought that he had done this on purpose, wishing to escape the remaining portion of his life.
On this there was a quarrel, as they say, between his friends, as to who should bury him and they even came to blows; but when the elders and chief men of the city came there, they say that he was buried by them at the gate which leads to the Isthmus, And they placed over him a pillar, and on that a dog in Parian marble. And at a later period his fellow citizens honoured him with brazen statues, and put this inscription on them:
E'en brass by lapse of time doth old become,
But there is no such time as shall efface,
Your lasting glory, wise Diogenes;
Since you alone did teach to men the art
Of a contented life: the surest path
To glory and a lasting happiness.
We ourselves have also written an epigram on him in the proceleusmatic metre.
A. Tell me Diogenes, tell me true, I pray,
How did you die; what fate to Pluto bore you?
B. The savage bits of an envious dog did kill me.
Some, however, say that when he was dying, he ordered his friends to throw his corpse away without burying it, so that every beast might tear it, or else to throw it into a ditch, and sprinkle a little dust over it. And others say that his injunctions were, that he should be thrown into the Ilissus; that so he might be useful to his brethren. But Demetrius, in his treatise on Men of the Same Name, says that Diogenes died in Corinth the same day that Alexander died in Babylon.
And he was already an old man, as early as the hundred and thirteenth Olympiad,
XII. The following books are attributed to him. The dialogues entitled the Cephalion; the Icthyas; the Jackdaw; the Leopard; the People of the Athenians; the Republic; one called Moral Art; one on Wealth; one on Love; the Theodorus; the Hypsias; the Aristarchus; one on Death; a volume of Letters; seven Tragedies, the Helen, the Thyestes, the Hercules, the Achilles, the Medea, the Chrysippus, and the Oedippus.
But Sosicrates, in the first book of his Successions, and Satyrus, in the fourth book of his Lives, both assert that none of all these are the genuine composition of Diogenes. And Satyrus affirms that the tragedies are the work of Philiscus, the Aeginetan, a friend of Diogenes. But Sotion, in his seventh book, says that these are the only genuine works of Diogenes: a dialogue on Virtue; another on the Good; another on Love; the Beggar; the Solmaeus ; the Leopard; the Cassander; the Cephalion; and that the Aristarchus, the Sisyphus, the Ganymede, a volume of Apophthegms, and another of Letters, are all the work of Philiscus.
XIII. There were five persons of the name of Diogenes. The first a native of Apollonia, a natural philosopher; and the beginning of his treatise on Natural Philosophy is as follows: "It appears to me to be well for every one who commences any kind of philosophical treatise, to lay down some undeniable principle to start with. " The second was a Sicymian, who wrote an account of Peloponnesus. The third was the man of whom we have been speaking. The fourth was a Stoic, a native of Seleucia, but usually called a Babylonian, from the proximity of Seleucia to Babylon. The fifth was a native of Tarsus, who wrote on the subject of some questions concerning poetry which he endeavours to solve.
XIV. Athenodorus, in the eighth book of his Conversations, says, that the philosopher always had a shining appearance, from his habit of anointing himself.
1. The passage is not free from difficulty; but the thing which misled Diogenes appears to have been that nomisma, the word here used, meant both "a coin, or coinage," and "a custom. "
2. This line is from Euripides, Medea, 411.
3. The saperda was the coracinus (a kind of fish) when salted.
4. This is probably an allusion to a prosecution instituted by Demosthenes against Midias, which was afterwards compromised by Midias paying Demosthenes thirty minae, or three thousand drachmae. See Dem. Or. cont. Midias.
5. This is a pun upon the similarity of Athlias's name to the Greek adjective athlios, which signifies miserable.
6. The heiromnemones were the sacred secretaries or recorders sent by each Amphictyonic state to the council along with their pulagoras, (the actual deputy or minister, L. & S. Gr. & Eng. Lex. , in voc.
7. There is a pun here. Cheiron is the word used for worse. Chiron was also the most celebrated of the Centaurs, the tutor of Achilles.
8. There is a pun intended here; as Diogenes proposed Didymus a fate somewhat similar to that of the beaver.
Cupiens evadere damno
Testiculorum.
9. This is taken from Homer, Il. 10. 387. Pope's Version, 455.
10. This is also from Homer. Il. 2. 95. Pope's Version, 120.
11. This is a parody on Homer, Il 14. 95, where the line ends hoi' agoreueis "if such is your language;" which Diogenes here changes to of agorazeis, if you buy such things.
12. This is a line of the Phoenissae of Euripides, v. 40.
13. The pun here is on the similarity of the noun elaan, an olive, to the verb elaan, to drive; the words mastixen d' elaan are of frequent occurrence in Homer.
14. This line occurs, Hom. Il. 5 83.
15. The Samothracian Gods were Gods of the sea, and it was customary for those who had been saved from shipwreck to make them an offering of some part of what they had saved; and of their hair, if they had saved nothing but their lives.
16. Eurytion was another of the Centaurs, who was killed by Hercules.
17. This is a pun on the similarity of the sound, Tegea, to tegos, a brothel.
18. The Greek is eranon aitoumenos pros ton eranarchen ephe, - eranos was not only a subscription or contribution for the support of the poor, but also a club or society of subscribers to a common fund for any purpose, social, commercial, or charitable or especially political. . . . On the various eranoi v. Bockh, P. E. i. 328. Att. Process. p. 540, s. 99. L. & S. in voc. eranos.
19. Hom. Il. 3. 65.
20. There is a pun here; kore means both "a girl" and "the pupil of the eye. " And ptheiro, "to destroy," is also especially used for " to seduce. "
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF MONIMUS
I. MONIMUS was a Syracusan, and a pupil of Diogenes, but also a slave of some Corinthian money-changer, as Sosicrates tells us. Xeniades, who bought Diogenes, used often to come to him, extolling the excellency of Diogenes both in actions and words till he excited a great affection for the man in the mind of Monimus. For he immediately feigned madness, and threw about all the money and all the coins that were on the table, until his master discarded him, and then he straightway went to Diogenes and became his pupil. He also followed Crates the Cynic a good deal, and devoted himself to the same studies as he did; and the sight of this conduct of his made his master all the more think him mad.
II. And he was a very eminent man, so that even Menander, the comic poet, speaks of him; accordingly, in one of his plays, namely in the Hippocomus, he mentions him thus:
There is a man, O Philo, named Monimus,
A wise man, though but little known, and one
Who bears a wallet at his back and is not
Content with one but three. He never spoke
A single sentence by great Jove I swear,
Like this one, "Know thyself," or any other
Of the oft-quoted proverbs: all such sayings
He scorned, as he did beg his way through dirt;
Teaching that all opinion is but vanity.
But he was a man of such gravity that he despised glory, and sought only for truth.
III. He wrote some jests mingled with serious treatises, and two essays on the Appetites, and an Exhortation.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF ONESICRITUS
I. ONESICRITUS is called by some authors an Aeginetan, but Demetrius the Magnesian affirms that he was a native of Astypalaea. He also was one of the most eminent of the disciples of Diogenes.
II. And he appears in some points to resemble Xenophon. For Xenophon joined in the expedition of Cyrus, and Onesicritus in that of Alexander; and Xenophon wrote the Cyropaedia, and Onesicritus wrote an account of the education of Alexander. Xenophon, too, wrote a Panegyric on Cyrus, and Onesicritus one on Alexander. They were also both similar to one another in style, except that a copyist is naturally inferior to the original.
III. Menander, too, who was surnamed Drymus, was a pupil of Diogenes, and a great admirer of Homer: and so was Hegesaeus of Sinope, who was nicknamed Clocus, and Philiscus the Aeginetan, as we have said before.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF CRATES
I. CRATES was a Theban by birth, and the son of Ascondus. He also was one of the eminent disciples of the Cynic. But Hippobotus asserts that he was not a pupil of Diogenes, but of Bryson the Achaean.
II. There are the following sportive lines of his quoted:
The waves surround vain Peres' fruitful soil,
And fertile acres crown the sea-born isle;
Land which no parasite e'er dares invade,
Or lewd seducer of a hapless maid;
It bears figs, bread, thyme, garlic's savoury charms,
Gifts which ne'er tempt men to detested arms,
They'd rather fight for gold than glory's dreams.
There is also an account-book of his much spoken of, which is drawn up in such terms as these:-
Put down the cook for minas half a score,
Put down the doctor for a drachma more:
Five talents to the flatterer; some smoke
To the adviser, an obol and a cloak
For the philosopher; for the willing nymph,
A talent . . . .
He was also nicknamed Door-opener, because he used to enter every house and give the inmates advice. These lines, too, are his:
All this I learnt and pondered in my mind,
Drawing deep wisdom from the Muses kind,
But all the rest is vanity.
There is a line, too, which tells us that he gained from philosophy:-
A peck of lupins, and to care for nobody.
This, too, is attributed to him:
Hunger checks love; and should it not, time does.
If both should fail you, then a halter choose.
III. He flourished about the hundred and thirteenth Olympiad.
IV. Antisthenes, in his Successions, says that he, having once, in a certain tragedy, seen Telephus holding a date basket, and in a miserable plight in other respects, betook himself to the Cynic philosophy; and having turned his patrimony into money (for he was of illustrious extraction), he collected three hundred talents by that means, and divided them among the citizens. And after that he devoted himself to philosophy with such eagerness, that even
Philemon the comic poet mentions him. Accordingly he says:
And in the summer he'd a shaggy gown,
To inure himself to hardship: in the winter
He wore mere rags.
But Diocles says that it was Diogenes who persuaded him to discard all his estate and his flocks, and to throw his money into the sea; and he says further, that the house of Crates was destroyed by Alexander, and that of Hipparchia under Philip. And he would very frequently drive away with his staff those of his relations who came after him, and endeavoured to dissuade him from his design; and he remained immoveable.
V. Demetrius, the Magnesian, relates that he deposited his money with a banker, making an agreement with him, that if his sons turned out ordinary ignorant people, he was then to restore it to them; but if they became philosophers, then he was to divide it among the people, for that they, if they were philosophers, would have no need of anything. And Eratosthenes tells us that he had by Hipparchia, whom we shall mention hereafter, a son whose name was Pasicles, and that when he grew up, he took him to a brothel kept by a female slave, and told him that that was all the marriage that his father designed for him; but that marriages which resulted in adultery were themes for tragedians, and had exile and bloodshed for their prizes; and the marriages of those who lived with courtesans were subjects for the comic poets, and often produced madness as the result of debauchery and drunkenness.
VI. He had also a brother named Pasicles, a pupil of Euclides.
VII. Favorinus, in the second book of his Commentaries, relates a witty saying of his; for he says, that once, when he was begging a favour of the master of a gymnasium, on the behalf of some acquaintance, he touched his thighs; and as he expressed his indignation at this, he said, "Why, do they not belong to you as well as your knees? " He used to say that it was impossible to find a man who had never done wrong, in the same way as there was always some worthless seed in a pomegranate. On one occasion he provoked Nicodromus, the harp-player, and received a black eye from him; so he put a plaster on his forehead and wrote upon it, "Nicodromus did this. " He used to abuse prostitutes designedly, for the purpose of practising himself in enduring reproaches. When Demetrius Phalereus sent him some loaves and wine, he attacked him for his present, saying, "I wish that the fountains bore loaves;" and it is notorious that he was a water drinker.
He was once reproved by the aediles of the Athenians, for wearing fine linen, and so he replied, "I will show you Theophrastus also clad in fine linen. " And as they did not believe him, he took them to a barber's shop, and showed him to them as he was being shaved. At Thebes he was once scourged by the master of the Gymnasium, (though some say it was by Euthycrates, at Corinth), and dragged out by the feet; but he did not care, and quoted the line :
I feel, O mighty chief, your matchless might,
Dragged, foot first, downward from th' ethereal height. 1
But Diocles says that it was by Menedemus, of Eretria, that he was dragged in this manner, for that as he was a handsome man, and supposed to be very obsequious to Asclepiades, the Phliasian, Crates touched his thighs and said, "Is Asclepiades within? " And Menedemus was very much offended, and dragged him out, as has been already said; and then Crates quoted the above-cited line.
VIII. Zeno, the Cittiaean, in his Apophthegms, says, that he once sewed up a sheep's fleece in his cloak, without thinking of it; and he was a very ugly man, and one who excited laughter when he was taking exercise. And he used to say, when he put up his hands, "Courage, Crates, as far as your eyes and the rest of your body is concerned:
IX. "For you shall see those who now ridicule you, convulsed with disease, and envying your happiness, and accusing themselves of slothfulness. " One of his sayings was, "That
a man ought to study philosophy, up to the point of looking on generals and donkey-drivers in the same light. " Another was, that those who live with flatterers, are as desolate as calves when in the company of wolves; for that neither the one nor the other are with those whom they ought to be, or their own kindred, but only with those who are plotting against them.
X. When he felt that he was dying, he made verses on himself, saying:
You're going, noble hunchback, you are going
To Pluto's realms, bent double by old age.
For he was humpbacked from age.
XI. When Alexander asked him whether he wished to see the restoration of his country, he said, "What would be the use of it? for perhaps some other Alexander would come at some future time and destroy it again.
"But poverty and dear obscurity,
Are what a prudent man should think his country;
For these e'en fortune can't deprive him of. "
He also said that he was:
A fellow countryman of wise Diogenes,
Whom even envy never had attacked.
Menander, in his Twin-sister, mentions him thus:
For you will walk with me wrapped in your cloak,
As his wife used to with the Cynic Crates.
XII. He gave his daughter to his pupils, as he himself used to say -
To have and keep on trial for a month.
***
Peitho's Web note: The following is from the Life of Hipparchia, see Yonge's note 2, in the next line:
There is also a volume of letters of Crates2
extant, in which he philosophizes most excellently; and in style is very little inferior to Plato. He also wrote some tragedies, which are imbued with a very sublime spirit of philosophy, of which the following lines are a specimen:
'Tis not one town, nor one poor single house,
That is my country; but in every land
Each city and each dwelling seems to me,
A place for my reception ready made.
And he died at a great age, and was buried in Boeotia.
1. This is a parody on Homer. Il. 1. 591. Pope's Version, 760.
2. From this last paragraph it is inferred by some critics, that originally the preceding memoirs of Crates, Metrocles, and Hipparchia, formed only one chapter or book.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF METROCLES
I. METROCLES was the brother of Hipparchia; and though he had formerly been a pupil of Theophrastus, he had profited so little by his instructions, that once, thinking that, while listening to a lecture on philosophy, he had disgraced himself by his inattention, he fell into despondency, and shut himself up in his house, intending to starve himself to death. Accordingly, when Crates heard of it, he came to him, having been sent for; and eating a number of lupins, on purpose, he persuaded him by numbers of arguments, that he had done no harm; for that it was not to be expected that a man should not indulge his natural inclinations and habits; and he comforted him by showing him that he, in a similar case, would certainly have behaved in a similar manner. And after that, he became a pupil of Crates, and a man of great eminence as a philosopher.
II. II.
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? " he said, "Because you, when you sing, make every one get up. "When a young man was one day making a display of himself, he, having filled the bosom of his robe with lupins, began to eat them; and when the multitude looked at him, he said, "that he marvelled at their leaving the young man to look at him. " And when a man, who was very superstitious, said to him, "With one blow I will break your head;" "And I," he replied, "with one sneeze will make you tremble. " When Hegesias entreated him to lend him one of his books, he said, "You are a silly fellow, Hegesias, for you will not take painted figs, but real ones; and yet you overlook the genuine practice of virtue, and seek for what is merely written. " A man once reproached him with his banishment, and his answer was, "You wretched man, that is what made me a philosopher. " And when, on another occasion, some one said to him, "The people of Sinope condemned you to banishment," he replied, "And I condemned them to remain where they were. " Once he saw a man who had been victor at the Olympic games, feeding (nemonta) sheep, and he said to him, "You have soon come across my friend from the Olympic games, to the Nemean. " When he was asked why athletes are insensible to pain, he said, "Because they are built up of pork and beef. "
He once asked for a statue ; and being questioned as to his reason for doing so, he said, "I am practising disappointment. " Once he was begging of some one (for he did this at first out of actual want), he said, "If you have given to any one else, give also to me; and if you have never given to any one, then begin with me. " On one occasion, he was asked by the tyrant, "What sort of brass was the best, for a statue? " and he replied, "That of which the statues of Harmodius and Aristogiton are made. " When he was asked how Dionysius treats his friends, he said, "Like bags; those which are full he hangs up, and those which are empty he throws away. " A man who was lately married put an inscription on his house, "Hercules Callinicus, the son of Jupiter, lives here; let no evil enter. " And so Diogenes wrote in addition, "An alliance is made after the war is over. " He used to say that covetousness was the metropolis of all evils. Seeing on one occasion a profligate man in an inn eating olives, he said, "If you had dined thus, you would not have supped thus. " One of his apophthegms was, that good men were the images of the Gods; another, that love was the business of those who had nothing to do. When he was asked what was miserable in life, he answered, "An indigent old man. " And when the question was put to him, what beast inflicts the worst bite, he said, "Of wild beasts the sycophant, and of tame animals the flatterer. "
On one occasion he saw two Centaurs very badly painted; he said, "Which of the two is the worst? "7 He used to say that a speech, the object of which was solely to please, was a honeyed halter. He called the belly, the Charybdis of life. Having heard once that Didymon the adulterer, had been caught in the fact, he said, "He deserves to be hung by his name. "8 When the question was put to him, why gold is of a pale colour, he said, "Because it has so many people plotting against it. " When he saw a woman in a litter, he said, "The cage is not suited to the animal. " And seeing a runaway slave sitting on a well, he said, "My boy, take care you do not fall in. " Another time, he saw a little boy who was a stealer of clothes from the baths, and said, "Are you going for unguents, (aleimmation), or for other garments (all' himation). Seeing some women hanging on olive trees, he said, "I wish every tree bore similar fruit. " At another time, he saw a clothes' stealer, and addressed him thus:
What moves thee, say, when sleep has clos'd the sight,
To roam the silent fields in dead of night?
Art thou some wretch by hopes of plunder led,
Through heaps of carnage to despoil the dead. 9
When he was asked whether he had any girl or boy to wait on him, he said, "No. " And as his questioner asked further, "If then you die, who will bury you? " He replied, "Whoever wants my house. " Seeing a handsome youth sleeping without any protection, he nudged him, and said, "Wake up:
Mix'd with the vulgar shall thy fate be found,
Pierc'd in the back, a vile dishonest wound. "10
And he addressed a man who was buying delicacies at a great expense:
Not long, my son, will you on earth remain,
If such your dealings. 11
When Plato was discoursing about his "ideas," and using the nouns "tableness" and "cupness;" "I, O Plato! " interrupted Diogenes, "see a table and a cup, but I see no tableness or cupness. " Plato made answer, "That is natural enough, for you have eyes, by which a cup and a table are contemplated; but you have not intellect, by which tableness and cupness are seen. "
On one occasion, he was asked by a certain person, "What sort of a man, O Diogenes, do you think Socrates? " and he said, "A madman. " Another time, the question was put to him, when a man ought to marry? and his reply was, "Young men ought not to marry yet, and old men never ought to marry at all. " When asked what he would take to let a man give him a blow on the head? " he replied, "A helmet. " Seeing a youth smartening himself up very carefully, he said to him, "If you are doing that for men, you are miserable; and if for women, you are profligate. " Once he saw a youth blushing, and addressed him, "Courage, my boy, that is the complexion of virtue. " Having once listened to two lawyers, he condemned them both; saying,"That the one had stolen the thing in question, and that the other had not lost it. " When asked what wine he liked to drink, he said, "That which belongs to another," A man said to him one day, "Many people laugh at you. " "But I," he replied, "am not laughed down. " When a man said to him, that it was a bad thing to live; "Not to live," said he, "but to live badly. " When some people were advising him to make search for a slave who had run away," he said, "It would be a very absurd thing for Manes to be able to live without Diogenes, but for Diogenes not to be able to live without Manes. " When he was dining on olives, a cheese-cake was brought in, on which he threw the olive away, saying:
Keep well aloof, O stranger, from all tyrants. 12
And presently he added :
He drove the olive off (mastixen d' elaan). 13
When he was asked what sort of a dog he was, he replied, "When hungry, I am a dog of Melita; when satisfied, a Molossian; a sort which most of those who praise, do not like to take out hunting with them; because of the labour of keeping up with them; and in like manner, you cannot associate with me, from fear of the pain I give you. " The question was put to him, whether wise men ate cheese-cakes, and he replied, "They eat everything, just as the rest of mankind. " When asked why people give to beggars and not to philososophers, he said, "Because they think it possible that they themselves may become lame and blind, but they do not expect ever to turn out philosophers. " He once begged of a covetous man, and as he was slow to give, he said, "Man, I am asking you for something to maintain me (eis trophen) and not to bury me (eis taphen). " When some one reproached him for having tampered with the coinage, he said, "There was a time when I was such a person as you are now; but there never was when you were such as I am now, and never will be. " And to another person who reproached him on the same grounds, he said, "There were times when I did what I did not wish to, but that is not the case now. " When he went to Myndus, he saw some very large gates, but the city was a small one, and so he said "Oh men of Myndus, shut your gates, lest your city should steal out. " On one occasion, he saw a man who had been detected stealing purple, and so he said
A purple death, and mighty fate o'ertook him. 14
When Craterus entreated him to come and visit him, he said, "I would rather lick up salt at Athens, than enjoy a luxurious table with Craterus. " On one occasion, he met Anaximenes, the orator, who was a fat man, and thus accosted him;" Pray give us, who are poor, some of your belly; for by so doing you will be relieved yourself, and you will assist us. " And once, when he was discussing some point, Diogenes held up a piece of salt fish, and drew off the attention of his hearers; and as Anaximenes was indignant at this, he said, "See, one pennyworth of salt fish has put an end to the lecture of Anaximenes. " Being once reproached for eating in the market-place, he made answer, "I did, for it was in the market-place that I was hungry. " Some authors also attribute the following repartee to him. Plato saw him washing vegetables, and so, coming up to him, he quietly accosted him thus, "If you had paid court to Dionysius you would not have been washing vegetables. " "And," he replied, with equal quietness, "if you had washed vegetables, you would never have paid court to Dionysius. " When a man said to him once, "Most people laugh at you;" "And very likely," he replied, "the asses laugh at them; but they do not regard the asses, neither do I regard them. " Once he saw a youth studying philosophy, and said to him, "Well done; inasmuch as you are leading those who admire your person to contemplate the beauty of your mind. "
A certain person was admiring the offerings in the temple at Samothrace,15 and he said to him, "They would have been much more numerous, if those who were lost had offered them instead of those who were saved;" but some attribute this speech to Diagoras the Thelian. Once he saw a handsome youth going to a banquet, and said to him, "You will come back worse (cheiron);" and when he the next day after the banquet said to him, "I have left the banquet, and was no worse for it;" he replied, "You were not Chiron, but Eurytion. "16 He was begging once of a very ill-tempered man, and as he said to him, "If you can persuade me, I will give you something;" he replied, "If I could persuade you, I would beg you to hang yourself. " He was on one occasion returning from Lacedaemon to Athens; and when some one asked him, "Whither are you going, and whence do you come? " he said, "I am going from the men's apartments to the women's. " Another time he was returning from the Olympic games, and when some one asked him whether there had been a great multitude there, he said, "A great multitude, but very few men. " He used to say that debauched men resembled figs growing on a precipice; the fruit of which is not tasted by men, but devoured by crows and vultures. When Phryne had dedicated a golden statue of Venus at Delphi, he wrote upon it, "From the profligacy of the Greeks. "
Once Alexander the Great came and stood by him, and said, "I am Alexander, the great king. " " And I," said he, "am Diogenes the dog. " And when he was asked to what actions of his it was owing that he was called a dog, he said, "Because I fawn upon those who give me anything, and bark at those who give me nothing, and bite the rogues. " On one occasion he was gathering some of the fruit of a fig-tree, and when the man who was guarding it told him a man hung himself on this tree the other day, "I, then," said he, "will now purify it. " Once he saw a man who had been a conqueror at the Olympic games looking very often at a courtesan; "Look " said he, "at that warlike ram, who is taken prisoner by the first girl he meets. " One of his sayings was, that good-looking courtesans were like poisoned mead.
On one occasion he was eating his dinner in the marketplace, and the bystanders kept constantly calling out "Dog;" but he said, "It is you who are the dogs, who stand around me while I am at dinner. " When two effeminate fellows were getting out of his way, he said, "Do not be afraid, a dog does not eat beetroot. " Being once asked about a debauched boy, as to what country he came from, he said, "He is a Tegean. "17 Seeing an unskilful wrestler professing to heal a man he said, "What are you about, are you in hopes now to overthrow those who formerly conquered you? " On one occasion he saw the son of a courtesan throwing a stone at a crowd, and said to him, "Take care, lest you hit your father. " When a boy showed him a sword that he had received from one to whom he had done some discreditable service, he told him, "The sword is a good sword, but the handle is infamous. " And when some people were praising a man who had given him something, he said to then, "And do not you praise me who was worthy to receive it? " He was asked by some one to give him back his cloak; but he replied, "If you gave it me, it is mine; and if you only lent it me, I am using it. " A supposititious son (hupoleimaios) of somebody once said to him, that he had gold in his cloak; "No doubt,' said he, "that is the very reason why I sleep with it under my head (hupobeblemenos). " When he was asked what advantage he had derived from philosophy, he replied, "If no other, at least this, that I am prepared for every kind of fortune. " The question was put to him what countryman he was, and he replied, "A Citizen of the world" (kosmopolites). Some men were sacrificing to the Gods to prevail on them to send them sons, and he said, "And do you not sacrifice to procure sons of a particular character? " Once he was asking the president of a society for a contribution,18 and said to him:
"Spoil all the rest, but keep your hands from Hector. "
He used to say that courtesans were the queens of kings; for that they asked them for whatever they chose. When the Athenians had voted that Alexander was Bacchus, he said to them, "Vote, too, that I am Serapis. " When a man reproached him for going into unclean places, he said, "The sun too penetrates into privies, but is not polluted by them. " When supping in a temple, as some dirty loaves were set before him, he took them up and threw them away, saying that nothing dirty ought to come into a temple; and when some one said to him, "You philosophize without being possessed of any knowledge," he said, "If I only pretend to wisdom, that is philosophizing. " A man once brought him a boy, and said that he was a very clever child, and one of an admirable disposition. " "What, then," said Diogenes, "does he want of me? " He used to say, that those who utter virtuous sentiments but do not do them, are no better than harps, for that a harp has no hearing or feeling. Once he was going into a theatre while every one else was coming out of it; and when asked why he did so, "It is," said he, "what I have been doing all my life. " Once when he saw a young man putting on effeminate airs, he said to him, "Are you not ashamed to have worse plans for yourself than nature had for you? for she has made you a man, but you are trying to force yourself to be a woman. " When he saw an ignorant man tuning a psaltery, he said to him, "Are you not ashamed to be arranging proper sounds on a wooden instrument, and not arranging your soul to a proper life? " When a man said to him, "I am not calculated for philosophy," he said, "Why then do you live, if you have no desire to live properly? " To a man who treated his father with contempt, he said, "Are you not ashamed to despise him to whom you owe it that you have it in your power to give yourself airs at all? " Seeing a handsome young man chattering in an unseemly manner, he said, "Are you not ashamed to draw a sword cut of lead out of a scabbard of ivory? " Being once reproached for drinking in a vintner's shop, he said, "I have my hair cut, too, in a barber's. " At another time, he was attacked for having accepted a cloak from Antipater, but he replied:
"Refuse not thou to heed
The gifts which from the mighty Gods proceed. "19
A man once struck him with a broom, and said, "Take care;" so he struck him in return with his staff, and said, "Take care. "
He once said to a man who was addressing anxious entreaties to a courtesan, "What can you wish to obtain, you wretched man, that you had not better be disappointed in? "Seeing a man reeking all over with unguents, he said to him, "Have a care, lest the fragrance of your head give a bad odour to your life. " One of his sayings was, that servants serve their masters, and that wicked men are the slaves of their appetites. Being asked why slaves were called andrapoda , he replied, "Because they have the feet of men (tous podas andron) and a soul such as you who are asking this question. " He once asked a profligate fellow for a mina; and when he put the question to him, why he asked others for an obol, and him for a mina, he said, "Because I hope to get something from the others another time, but the Gods alone know whether I shall ever extract anything from you again. " Once he was reproached for asking favours, while Plato never asked for any; and he said
"He asks as well as I do, but he does it
Bending his head, that no one else may hear. "
One day he saw an unskilful archer shooting; so he went and sat down by the target, saying, "Now I shall be out of harm's way. " He used to say, that those who were in love were disappointed in regard of the pleasure they expected. When he was asked whether death was an evil, he replied, "How can that be an evil which we do not feel when it is present? " When Alexander was once standing by him, and saying, "Do not you fear me? " He replied, "No; for what are you, a good or an evil? " And as he said that he was good, "Who, then," said Diogenes, "fears the good? " He used to say, that education was, for the young sobriety, for the old comfort, for the poor riches, and for the rich an ornament. " When Didymus the adulterer was once trying to cure the eye of a young girl (kores), he said, "Take care, lest when you are curing the eye of the maiden, you do not hurt the pupil. "20 A man once said to him, that his friends laid plots against him; "What then," said he, "are you to do, if you must look upon both your friends and enemies in the same light? "
On one occasion he was asked, what was the most excellent thing among men; and he said, "Freedom of speech. " He went once into a school, and saw many statues of the Muses, but very few pupils, and said, "Gods, and all my good schoolmasters, you have plenty of pupils. " He was in the habit of doing everything in public, whether in respect of Venus or Ceres; and he used to put his conclusions in this way to people: "If there is nothing absurd in dining, then it is not absurd to dine in the market-place. But it is not absurd to dine, therefore it is not absurd to dine in the market-place. " And as he was continually doing manual work in public, he said one day, "Would that by rubbing my belly I could get rid of hunger. " Other sayings also are attributed to him, which it would take a long time to enumerate, there is such a multiplicity of them.
He used to say, that there were two kinds of exercise: that, namely, of the mind and that of the body; and that the latter of these created in the mind such quick and agile phantasies at the time of its performance, as very much facilitated the practice of virtue; but that one was imperfect without the other, since the health and vigour necessary for the practice of what is good, depend equally on both mind and body. And he used to allege as proofs of this, and of the ease which practice imparts to acts of virtue, that people could see that in the case of mere common working trades, and other employments of that kind, the artisans arrived at no inconsiderable accuracy by constant practice; and that any one may see how much one flute player, or one wrestler, is superior to another, by his own continued practice. And that if these men transferred the same training to their minds they would not labour in a profitless or imperfect manner. He used to say also, that there was nothing whatever in life which could be brought to perfection without practice, and that that alone was able to overcome every obstacle; that, therefore, as we ought to repudiate all useless toils, and to apply ourselves to useful labours and to live happily, we are only unhappy in consequence of most exceeding folly. For the very contempt of pleasure, if we only inure ourselves to it, is very pleasant; and just as they who are accustomed to live luxuriously, are brought very unwillingly to adopt the contrary system; so they who have been originally inured to that opposite system, feel a sort of pleasure in the contempt of pleasure.
This used to be the language which he held, and he used to show in practice, really altering men's habits, and deferring in all things rather to the principles of nature than to those of law; saying that he was adopting the same fashion of life as Hercules had, preferring nothing in the world to liberty; and saying that everything belonged to the wise, and advancing arguments such as I mentioned just above. For instance: every thing belongs to the Gods; and the Gods are friends to the wise; and all the property of friends is held in common; therefore everything belong to the wise. He also argued about the law, that without it there is no possibility of a constitution being maintained; for without a city there can be nothing orderly, but a city is an orderly thing; and without a city there can be no law; therefore law is order. And he played in the same manner with the topics of noble birth, and reputation, and all things of that kind, saying that they were all veils, as it were, for wickedness; and that that was the only proper constitution which consisted in order. Another of his doctrines was that all women ought to be possessed in common; and he said that marriage was a nullity, and that the proper way would be for every man to live with her whom he could persuade to agree with him. And on the same principle he said, that all people's sons ought to belong to every one in common; and there was nothing intolerable in the idea of taking anything out of a temple, or eating any animal whatever, and that there was no impiety in tasting even human flesh; as is plain from the habits of foreign nations; and he said that this principle might be correctly extended to every case and every people. For he said that in reality everything was a combination of all things. For that in bread there was meat, and in vegetables there was bread, and so there were some particles of all other bodies in everything, communicating by invisible passages and evaporating.
VII. And he explains this theory of his clearly in the Thyestes, if indeed the tragedies attributed to him are really his composition, and not rather the work of Philistus, of Aegina, his intimate friend, or of Pasiphon, the son of Lucian, who is stated by Favorinus, in his Universal History, to have written them after Diogenes' death.
VIII. Music and geometry, and astronomy, and all things of that kind, he neglected, as useless and unnecessary. But he was a man very happy in meeting arguments, as is plain from what we have already said.
IX. And he bore being sold with a most magnanimous spirit. For as he was sailing to Aegina, and was taken prisoner by some pirates, under the command of Scirpalus, he was carried off to Crete and sold; and when the Circe asked him what art he understood, he said, "That of governing men. " And presently pointing out a Corinthian, very carefully dressed, (the same Xeniades whom we have mentioned before), he said, "Sell me to that man; for he wants a master. " Accordingly Xeniades bought him and carried him away to Corinth; and then he made him tutor of his sons, and committed to him the entire management of his house. And he behaved himself in every affair in such a manner, that Xeniades, when looking over his property, said, "A good genius has come into my house. " And Cleomenes, in his book which is called the Schoolmaster, says, that he wished to ransom all his relations, but that Diogenes told him that they were all fools; for that lions did not become the slaves of those who kept them, but, on the contrary, those who maintained lions were their slaves. For that it was the part of a slave to fear, but that wild beasts were formidable to men.
X. And the man had the gift of persuasion in a wonderful degree; so that he could easily overcome any one by his arguments. Accordingly, it is said that an Aeginetan of the name of Onesicritus, having two sons, sent to Athens one of them, whose name was Androsthenes, and that he, after having heard Diogenes lecture, remained there; and that after that, he sent the elder, Philiscus, who has been already mentioned, and that Philiscus was charmed in the same manner. And last of all, he came himself, and then he too remained, no less than his son, studying philosophy at the feet of Diogenes. So great a charm was there in the discourses of Diogenes. Another pupil of his was Phocion, who was surnamed the Good; and Stilpon, the Megarian, and a great many other men of eminence as statesmen.
XI. He is said to have died when he was nearly ninety years of age, but there are different accounts given of his death. For some say that he ate an ox's foot raw, and was in consequence seized with a bilious attack, of which he died; others, of whom Cercidas, a Megalopolitan or Cretan, is one, say that he died of holding his breath for several days; and Cercidas speaks thus of him in his Meliambics:
He, that Sinopian who bore the stick,
Wore his cloak doubled, and in th' open air
Dined without washing, would not bear with life
A moment longer: but he shut his teeth,
And held his breath. He truly was the son
Of Jove, and a most heavenly-minded dog,
The wise Diogenes.
Others say that he, while intending to distribute a polypus to his dogs, was bitten by them through the tendon of his foot, and so died. But his own greatest friends, as Antisthenes tells us in his Successions, rather sanction the story of his having died from holding his breath. For he used to live in the Craneum, which was a Gymnasium at the gates of Corinth. And his friends came according to their custom, and found him with his head covered; and as they did not suppose that he was asleep, for he was not a man much subject to the influence of night or sleep, they drew away his cloak from his face, and found him no longer breathing; and they thought that he had done this on purpose, wishing to escape the remaining portion of his life.
On this there was a quarrel, as they say, between his friends, as to who should bury him and they even came to blows; but when the elders and chief men of the city came there, they say that he was buried by them at the gate which leads to the Isthmus, And they placed over him a pillar, and on that a dog in Parian marble. And at a later period his fellow citizens honoured him with brazen statues, and put this inscription on them:
E'en brass by lapse of time doth old become,
But there is no such time as shall efface,
Your lasting glory, wise Diogenes;
Since you alone did teach to men the art
Of a contented life: the surest path
To glory and a lasting happiness.
We ourselves have also written an epigram on him in the proceleusmatic metre.
A. Tell me Diogenes, tell me true, I pray,
How did you die; what fate to Pluto bore you?
B. The savage bits of an envious dog did kill me.
Some, however, say that when he was dying, he ordered his friends to throw his corpse away without burying it, so that every beast might tear it, or else to throw it into a ditch, and sprinkle a little dust over it. And others say that his injunctions were, that he should be thrown into the Ilissus; that so he might be useful to his brethren. But Demetrius, in his treatise on Men of the Same Name, says that Diogenes died in Corinth the same day that Alexander died in Babylon.
And he was already an old man, as early as the hundred and thirteenth Olympiad,
XII. The following books are attributed to him. The dialogues entitled the Cephalion; the Icthyas; the Jackdaw; the Leopard; the People of the Athenians; the Republic; one called Moral Art; one on Wealth; one on Love; the Theodorus; the Hypsias; the Aristarchus; one on Death; a volume of Letters; seven Tragedies, the Helen, the Thyestes, the Hercules, the Achilles, the Medea, the Chrysippus, and the Oedippus.
But Sosicrates, in the first book of his Successions, and Satyrus, in the fourth book of his Lives, both assert that none of all these are the genuine composition of Diogenes. And Satyrus affirms that the tragedies are the work of Philiscus, the Aeginetan, a friend of Diogenes. But Sotion, in his seventh book, says that these are the only genuine works of Diogenes: a dialogue on Virtue; another on the Good; another on Love; the Beggar; the Solmaeus ; the Leopard; the Cassander; the Cephalion; and that the Aristarchus, the Sisyphus, the Ganymede, a volume of Apophthegms, and another of Letters, are all the work of Philiscus.
XIII. There were five persons of the name of Diogenes. The first a native of Apollonia, a natural philosopher; and the beginning of his treatise on Natural Philosophy is as follows: "It appears to me to be well for every one who commences any kind of philosophical treatise, to lay down some undeniable principle to start with. " The second was a Sicymian, who wrote an account of Peloponnesus. The third was the man of whom we have been speaking. The fourth was a Stoic, a native of Seleucia, but usually called a Babylonian, from the proximity of Seleucia to Babylon. The fifth was a native of Tarsus, who wrote on the subject of some questions concerning poetry which he endeavours to solve.
XIV. Athenodorus, in the eighth book of his Conversations, says, that the philosopher always had a shining appearance, from his habit of anointing himself.
1. The passage is not free from difficulty; but the thing which misled Diogenes appears to have been that nomisma, the word here used, meant both "a coin, or coinage," and "a custom. "
2. This line is from Euripides, Medea, 411.
3. The saperda was the coracinus (a kind of fish) when salted.
4. This is probably an allusion to a prosecution instituted by Demosthenes against Midias, which was afterwards compromised by Midias paying Demosthenes thirty minae, or three thousand drachmae. See Dem. Or. cont. Midias.
5. This is a pun upon the similarity of Athlias's name to the Greek adjective athlios, which signifies miserable.
6. The heiromnemones were the sacred secretaries or recorders sent by each Amphictyonic state to the council along with their pulagoras, (the actual deputy or minister, L. & S. Gr. & Eng. Lex. , in voc.
7. There is a pun here. Cheiron is the word used for worse. Chiron was also the most celebrated of the Centaurs, the tutor of Achilles.
8. There is a pun intended here; as Diogenes proposed Didymus a fate somewhat similar to that of the beaver.
Cupiens evadere damno
Testiculorum.
9. This is taken from Homer, Il. 10. 387. Pope's Version, 455.
10. This is also from Homer. Il. 2. 95. Pope's Version, 120.
11. This is a parody on Homer, Il 14. 95, where the line ends hoi' agoreueis "if such is your language;" which Diogenes here changes to of agorazeis, if you buy such things.
12. This is a line of the Phoenissae of Euripides, v. 40.
13. The pun here is on the similarity of the noun elaan, an olive, to the verb elaan, to drive; the words mastixen d' elaan are of frequent occurrence in Homer.
14. This line occurs, Hom. Il. 5 83.
15. The Samothracian Gods were Gods of the sea, and it was customary for those who had been saved from shipwreck to make them an offering of some part of what they had saved; and of their hair, if they had saved nothing but their lives.
16. Eurytion was another of the Centaurs, who was killed by Hercules.
17. This is a pun on the similarity of the sound, Tegea, to tegos, a brothel.
18. The Greek is eranon aitoumenos pros ton eranarchen ephe, - eranos was not only a subscription or contribution for the support of the poor, but also a club or society of subscribers to a common fund for any purpose, social, commercial, or charitable or especially political. . . . On the various eranoi v. Bockh, P. E. i. 328. Att. Process. p. 540, s. 99. L. & S. in voc. eranos.
19. Hom. Il. 3. 65.
20. There is a pun here; kore means both "a girl" and "the pupil of the eye. " And ptheiro, "to destroy," is also especially used for " to seduce. "
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF MONIMUS
I. MONIMUS was a Syracusan, and a pupil of Diogenes, but also a slave of some Corinthian money-changer, as Sosicrates tells us. Xeniades, who bought Diogenes, used often to come to him, extolling the excellency of Diogenes both in actions and words till he excited a great affection for the man in the mind of Monimus. For he immediately feigned madness, and threw about all the money and all the coins that were on the table, until his master discarded him, and then he straightway went to Diogenes and became his pupil. He also followed Crates the Cynic a good deal, and devoted himself to the same studies as he did; and the sight of this conduct of his made his master all the more think him mad.
II. And he was a very eminent man, so that even Menander, the comic poet, speaks of him; accordingly, in one of his plays, namely in the Hippocomus, he mentions him thus:
There is a man, O Philo, named Monimus,
A wise man, though but little known, and one
Who bears a wallet at his back and is not
Content with one but three. He never spoke
A single sentence by great Jove I swear,
Like this one, "Know thyself," or any other
Of the oft-quoted proverbs: all such sayings
He scorned, as he did beg his way through dirt;
Teaching that all opinion is but vanity.
But he was a man of such gravity that he despised glory, and sought only for truth.
III. He wrote some jests mingled with serious treatises, and two essays on the Appetites, and an Exhortation.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF ONESICRITUS
I. ONESICRITUS is called by some authors an Aeginetan, but Demetrius the Magnesian affirms that he was a native of Astypalaea. He also was one of the most eminent of the disciples of Diogenes.
II. And he appears in some points to resemble Xenophon. For Xenophon joined in the expedition of Cyrus, and Onesicritus in that of Alexander; and Xenophon wrote the Cyropaedia, and Onesicritus wrote an account of the education of Alexander. Xenophon, too, wrote a Panegyric on Cyrus, and Onesicritus one on Alexander. They were also both similar to one another in style, except that a copyist is naturally inferior to the original.
III. Menander, too, who was surnamed Drymus, was a pupil of Diogenes, and a great admirer of Homer: and so was Hegesaeus of Sinope, who was nicknamed Clocus, and Philiscus the Aeginetan, as we have said before.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF CRATES
I. CRATES was a Theban by birth, and the son of Ascondus. He also was one of the eminent disciples of the Cynic. But Hippobotus asserts that he was not a pupil of Diogenes, but of Bryson the Achaean.
II. There are the following sportive lines of his quoted:
The waves surround vain Peres' fruitful soil,
And fertile acres crown the sea-born isle;
Land which no parasite e'er dares invade,
Or lewd seducer of a hapless maid;
It bears figs, bread, thyme, garlic's savoury charms,
Gifts which ne'er tempt men to detested arms,
They'd rather fight for gold than glory's dreams.
There is also an account-book of his much spoken of, which is drawn up in such terms as these:-
Put down the cook for minas half a score,
Put down the doctor for a drachma more:
Five talents to the flatterer; some smoke
To the adviser, an obol and a cloak
For the philosopher; for the willing nymph,
A talent . . . .
He was also nicknamed Door-opener, because he used to enter every house and give the inmates advice. These lines, too, are his:
All this I learnt and pondered in my mind,
Drawing deep wisdom from the Muses kind,
But all the rest is vanity.
There is a line, too, which tells us that he gained from philosophy:-
A peck of lupins, and to care for nobody.
This, too, is attributed to him:
Hunger checks love; and should it not, time does.
If both should fail you, then a halter choose.
III. He flourished about the hundred and thirteenth Olympiad.
IV. Antisthenes, in his Successions, says that he, having once, in a certain tragedy, seen Telephus holding a date basket, and in a miserable plight in other respects, betook himself to the Cynic philosophy; and having turned his patrimony into money (for he was of illustrious extraction), he collected three hundred talents by that means, and divided them among the citizens. And after that he devoted himself to philosophy with such eagerness, that even
Philemon the comic poet mentions him. Accordingly he says:
And in the summer he'd a shaggy gown,
To inure himself to hardship: in the winter
He wore mere rags.
But Diocles says that it was Diogenes who persuaded him to discard all his estate and his flocks, and to throw his money into the sea; and he says further, that the house of Crates was destroyed by Alexander, and that of Hipparchia under Philip. And he would very frequently drive away with his staff those of his relations who came after him, and endeavoured to dissuade him from his design; and he remained immoveable.
V. Demetrius, the Magnesian, relates that he deposited his money with a banker, making an agreement with him, that if his sons turned out ordinary ignorant people, he was then to restore it to them; but if they became philosophers, then he was to divide it among the people, for that they, if they were philosophers, would have no need of anything. And Eratosthenes tells us that he had by Hipparchia, whom we shall mention hereafter, a son whose name was Pasicles, and that when he grew up, he took him to a brothel kept by a female slave, and told him that that was all the marriage that his father designed for him; but that marriages which resulted in adultery were themes for tragedians, and had exile and bloodshed for their prizes; and the marriages of those who lived with courtesans were subjects for the comic poets, and often produced madness as the result of debauchery and drunkenness.
VI. He had also a brother named Pasicles, a pupil of Euclides.
VII. Favorinus, in the second book of his Commentaries, relates a witty saying of his; for he says, that once, when he was begging a favour of the master of a gymnasium, on the behalf of some acquaintance, he touched his thighs; and as he expressed his indignation at this, he said, "Why, do they not belong to you as well as your knees? " He used to say that it was impossible to find a man who had never done wrong, in the same way as there was always some worthless seed in a pomegranate. On one occasion he provoked Nicodromus, the harp-player, and received a black eye from him; so he put a plaster on his forehead and wrote upon it, "Nicodromus did this. " He used to abuse prostitutes designedly, for the purpose of practising himself in enduring reproaches. When Demetrius Phalereus sent him some loaves and wine, he attacked him for his present, saying, "I wish that the fountains bore loaves;" and it is notorious that he was a water drinker.
He was once reproved by the aediles of the Athenians, for wearing fine linen, and so he replied, "I will show you Theophrastus also clad in fine linen. " And as they did not believe him, he took them to a barber's shop, and showed him to them as he was being shaved. At Thebes he was once scourged by the master of the Gymnasium, (though some say it was by Euthycrates, at Corinth), and dragged out by the feet; but he did not care, and quoted the line :
I feel, O mighty chief, your matchless might,
Dragged, foot first, downward from th' ethereal height. 1
But Diocles says that it was by Menedemus, of Eretria, that he was dragged in this manner, for that as he was a handsome man, and supposed to be very obsequious to Asclepiades, the Phliasian, Crates touched his thighs and said, "Is Asclepiades within? " And Menedemus was very much offended, and dragged him out, as has been already said; and then Crates quoted the above-cited line.
VIII. Zeno, the Cittiaean, in his Apophthegms, says, that he once sewed up a sheep's fleece in his cloak, without thinking of it; and he was a very ugly man, and one who excited laughter when he was taking exercise. And he used to say, when he put up his hands, "Courage, Crates, as far as your eyes and the rest of your body is concerned:
IX. "For you shall see those who now ridicule you, convulsed with disease, and envying your happiness, and accusing themselves of slothfulness. " One of his sayings was, "That
a man ought to study philosophy, up to the point of looking on generals and donkey-drivers in the same light. " Another was, that those who live with flatterers, are as desolate as calves when in the company of wolves; for that neither the one nor the other are with those whom they ought to be, or their own kindred, but only with those who are plotting against them.
X. When he felt that he was dying, he made verses on himself, saying:
You're going, noble hunchback, you are going
To Pluto's realms, bent double by old age.
For he was humpbacked from age.
XI. When Alexander asked him whether he wished to see the restoration of his country, he said, "What would be the use of it? for perhaps some other Alexander would come at some future time and destroy it again.
"But poverty and dear obscurity,
Are what a prudent man should think his country;
For these e'en fortune can't deprive him of. "
He also said that he was:
A fellow countryman of wise Diogenes,
Whom even envy never had attacked.
Menander, in his Twin-sister, mentions him thus:
For you will walk with me wrapped in your cloak,
As his wife used to with the Cynic Crates.
XII. He gave his daughter to his pupils, as he himself used to say -
To have and keep on trial for a month.
***
Peitho's Web note: The following is from the Life of Hipparchia, see Yonge's note 2, in the next line:
There is also a volume of letters of Crates2
extant, in which he philosophizes most excellently; and in style is very little inferior to Plato. He also wrote some tragedies, which are imbued with a very sublime spirit of philosophy, of which the following lines are a specimen:
'Tis not one town, nor one poor single house,
That is my country; but in every land
Each city and each dwelling seems to me,
A place for my reception ready made.
And he died at a great age, and was buried in Boeotia.
1. This is a parody on Homer. Il. 1. 591. Pope's Version, 760.
2. From this last paragraph it is inferred by some critics, that originally the preceding memoirs of Crates, Metrocles, and Hipparchia, formed only one chapter or book.
THE LIVES AND OPINIONS OF EMINENT PHILOSOPHERS
BY DIOGENES LAERTIUS, TRANSLATED BY C. D. YONGE
LIFE OF METROCLES
I. METROCLES was the brother of Hipparchia; and though he had formerly been a pupil of Theophrastus, he had profited so little by his instructions, that once, thinking that, while listening to a lecture on philosophy, he had disgraced himself by his inattention, he fell into despondency, and shut himself up in his house, intending to starve himself to death. Accordingly, when Crates heard of it, he came to him, having been sent for; and eating a number of lupins, on purpose, he persuaded him by numbers of arguments, that he had done no harm; for that it was not to be expected that a man should not indulge his natural inclinations and habits; and he comforted him by showing him that he, in a similar case, would certainly have behaved in a similar manner. And after that, he became a pupil of Crates, and a man of great eminence as a philosopher.
II. II.
