diogenes_of_sinope:dio_chrysostom_oration_4
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diogenes_of_sinope:dio_chrysostom_oration_4 [2012/04/24 19:50] – frank | diogenes_of_sinope:dio_chrysostom_oration_4 [2013/10/11 21:29] – [Diogenes of Sinope | Dio Chrysostom, Oration 4] frank | ||
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- | ====== Diogenes of Sinope | + | ~~NOTOC~~ |
- | ===== Dio Chrysostom, Oration 4 ===== | + | ====== Diogenes of Sinope |
- | ==== Oration on Kingship | + | |
- | < | + | < |
- | Now it should be explained that Alexander was by common report the most ambitious of men and the greatest lover of glory. He was anxious to leave his name the greatest among the Greeks and barbarians and longed to be honoured, not only — as one might put it — by mankind the world over, but, if it were at all possible, by the birds of the air and the beasts of the mountains. Moreover, he looked down upon all other men and thought that no one was a dangerous rival in this matter — neither the Persian king nor the Scythian nor the Indian nor any man or city among the Greeks. For he perceived that they had all been well-nigh ruined in soul by luxury and idleness and were the slaves of money and pleasure. But as to Diogenes, when Alexander heard of the words which this man spoke and of the deeds which he did and how he bore his exile, though at times he despised the man for his poverty and shabbiness, quite naturally, as he himself was young and had been reared in royal luxury, yet often he would admire and envy the man for his courage and endurance, and especially for his great reputation, because all the Greeks knew and admired him for what he was, and no one else could match him in point of distinction. He himself needed his Macedonian phalanx, his Thessalian cavalry, Thracians, Paeonians, and many others if he was to go where he wished and get what he desired; but Diogenes went forth unattended in perfect safety by night as well as by day whithersoever he cared to go. Again, he himself required huge sums of gold and silver to carry out any of his projects; and what is more, if he expected to keep the Macedonians and the other Greeks submissive, must time and again curry the favour of their rulers and the general populace by words gifts; whereas Diogenes cajoled no men by flattery, but told everybody the truth and, even though he possessed not a single drachma, succeeded in doing as he pleased, failed in nothing he set before himself, was the only man who lived the life he considered the best and happiest, and would not have accepted Alexander' | + | Now it should be explained that Alexander was by common report the most ambitious of men and the greatest lover of glory. He was anxious to leave his name the greatest among the Greeks and barbarians and longed to be honoured, not only — as one might put it — by mankind the world over, but, if it were at all possible, by the birds of the air and the beasts of the mountains. Moreover, he looked down upon all other men and thought that no one was a dangerous rival in this matter — neither the Persian king nor the Scythian nor the Indian nor any man or city among the Greeks. For he perceived that they had all been well-nigh ruined in soul by luxury and idleness and were the slaves of money and pleasure. But as to **Diogenes**, when Alexander heard of the words which this man spoke and of the deeds which he did and how he bore his exile, though at times he despised the man for his poverty and shabbiness, quite naturally, as he himself was young and had been reared in royal luxury, yet often he would admire and envy the man for his courage and endurance, and especially for his great reputation, because all the Greeks knew and admired him for what he was, and no one else could match him in point of distinction. He himself needed his Macedonian phalanx, his Thessalian cavalry, Thracians, Paeonians, and many others if he was to go where he wished and get what he desired; but **Diogenes** went forth unattended in perfect safety by night as well as by day whithersoever he cared to go. Again, he himself required huge sums of gold and silver to carry out any of his projects; and what is more, if he expected to keep the Macedonians and the other Greeks submissive, must time and again curry the favour of their rulers and the general populace by words gifts; whereas |
- | Therefore Alexander, being nettled to think that anyone living so easy and care-free a life was going to surpass himself and in addition should be no less famous, and thinking perhaps too that he would receive some benefit from an interview with the man, had long desired to behold him and converse with him; and when he had come to Corinth and had received the Greek embassies and regulated the affairs of the allies as well, he told his attendants that he wished to have a little leisure and went off — I will not say to the court of Diogenes, for he had no court either great or small, nor house nor hearth of his own as the well-to-do have, but he made the cities his home and used to live there in the public buildings and in the shrines, which are dedicated to the gods, and took for his hearth-stone the wide world, which after all is man's common hearth and nourisher. On that day it happened that Diogenes was all alone in the Craneion, for he had no pupils at all nor any such crowd about him as the sophists and flue-players and choral masters have. So the king came up to him as he sat there and greeted him, whereat the other looked up at him with terrible glare like that of a lion and ordered him to step aside a little, for Diogenes happened to be warming himself in the sun. Now Alexander was at once delighted with the man's boldness and composure in not being awestruck in his presence. For it is somehow natural for the courageous to love the courageous, while cowards eye them with misgiving and hate them as enemies, but welcome the base and like them. And so to the one class truth and frankness are the most agreeable things in the world, to the other, flattery and deceit. The latter lend a willing ear to those who in their intercourse seek to please, the former, to those who have regard for the truth. | + | Therefore Alexander, being nettled to think that anyone living so easy and care-free a life was going to surpass himself and in addition should be no less famous, and thinking perhaps too that he would receive some benefit from an interview with the man, had long desired to behold him and converse with him; and when he had come to Corinth and had received the Greek embassies and regulated the affairs of the allies as well, he told his attendants that he wished to have a little leisure and went off — I will not say to the court of **Diogenes**, for he had no court either great or small, nor house nor hearth of his own as the well-to-do have, but he made the cities his home and used to live there in the public buildings and in the shrines, which are dedicated to the gods, and took for his hearth-stone the wide world, which after all is man's common hearth and nourisher. On that day it happened that **Diogenes** was all alone in the Craneion, for he had no pupils at all nor any such crowd about him as the sophists and flue-players and choral masters have. So the king came up to him as he sat there and greeted him, whereat the other looked up at him with terrible glare like that of a lion and ordered him to step aside a little, for **Diogenes** happened to be warming himself in the sun. Now Alexander was at once delighted with the man's boldness and composure in not being awestruck in his presence. For it is somehow natural for the courageous to love the courageous, while cowards eye them with misgiving and hate them as enemies, but welcome the base and like them. And so to the one class truth and frankness are the most agreeable things in the world, to the other, flattery and deceit. The latter lend a willing ear to those who in their intercourse seek to please, the former, to those who have regard for the truth. |
- | Then after a brief pause Diogenes asked the king who he was and what object he had in coming to him. "Was it," he said, "to take some of my property?" | + | Then after a brief pause **Diogenes** asked the king who he was and what object he had in coming to him. "Was it," he said, "to take some of my property?" |
- | Thereupon Alexander smiled and was pleased as never before, thinking that Diogenes, so far from being rude, was the most tactful of men and the only one who really knew how to pay a compliment. "Well then," said he, "do you think the story is true or false?" | + | Thereupon Alexander smiled and was pleased as never before, thinking that **Diogenes**, so far from being rude, was the most tactful of men and the only one who really knew how to pay a compliment. "Well then," said he, "do you think the story is true or false?" |
- | 24 Hereupon he put the following question to Diogenes. " | + | 24 Hereupon he put the following question to **Diogenes**. " |
- | Then Alexander in alarm, lest after all he might be found ignorant of the science of kingship, said, "And who, think you, imparts this art, or where must one go to learn it?" To which Diogenes replied, "Well, you know it if the words of Olympias are true and you are a son of Zeus, for it is he who first and chiefly possesses this knowledge and imparts it to whom he will; and all they to whom he imparts it are sons of Zeus and are so called. Or do you think that it is the sophists who teach kingship? Nay, the most of them do not even know how to live, to say nothing of how to be king. Do you not know," he continued, "that education is of two kinds, the one from heaven, as it were, the other human? Now the divine is great and strong and easy, while the human is small and weak and full of pitfalls and no little deception; and yet it must be added to the other if everything is to be right. This human sort, however, is what most people call ' | + | Then Alexander in alarm, lest after all he might be found ignorant of the science of kingship, said, "And who, think you, imparts this art, or where must one go to learn it?" To which **Diogenes** replied, "Well, you know it if the words of Olympias are true and you are a son of Zeus, for it is he who first and chiefly possesses this knowledge and imparts it to whom he will; and all they to whom he imparts it are sons of Zeus and are so called. Or do you think that it is the sophists who teach kingship? Nay, the most of them do not even know how to live, to say nothing of how to be king. Do you not know," he continued, "that education is of two kinds, the one from heaven, as it were, the other human? Now the divine is great and strong and easy, while the human is small and weak and full of pitfalls and no little deception; and yet it must be added to the other if everything is to be right. This human sort, however, is what most people call ' |
On hearing this, Alexander wondered what his reason was for likening the sophist to a eunuch and asked him. " | On hearing this, Alexander wondered what his reason was for likening the sophist to a eunuch and asked him. " | ||
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Now Alexander prided himself very greatly on knowing by right the whole of the one poem, the Iliad, and much of the Odyssey likewise. And so he said in surprise, "Pray, where has Homer discoursed about these things?" | Now Alexander prided himself very greatly on knowing by right the whole of the one poem, the Iliad, and much of the Odyssey likewise. And so he said in surprise, "Pray, where has Homer discoursed about these things?" | ||
- | And Alexander said: " | + | And Alexander said: " |
Now Alexander was again hurt and vexed, for he did not care to live at all unless he might be king of Europe, Asia, Libya, and of any islands which might lie in the ocean. 50 His state of mind, you see, was the opposite of what Homer says was that of Achilles' | Now Alexander was again hurt and vexed, for he did not care to live at all unless he might be king of Europe, Asia, Libya, and of any islands which might lie in the ocean. 50 His state of mind, you see, was the opposite of what Homer says was that of Achilles' | ||
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To death."// | To death."// | ||
- | But Alexander, I doubt not, would have chosen to die and govern even a third part of the dead rather than become merely a god and live for ever — unless, of course, he became king over the other gods. Perhaps, too, Zeus is the only one for whom he would have shown no contempt, and that because men call him king. This is the reason why Diogenes was bent on reproving him thoroughly. | + | But Alexander, I doubt not, would have chosen to die and govern even a third part of the dead rather than become merely a god and live for ever — unless, of course, he became king over the other gods. Perhaps, too, Zeus is the only one for whom he would have shown no contempt, and that because men call him king. This is the reason why **Diogenes** was bent on reproving him thoroughly. |
- | The king replied, " | + | The king replied, "**Diogenes**, you seem to be joking. If I capture Darius and the hand of the Indians to boot, there will be nothing to prevent my being the greatest king that ever lived. For what is left for me when I have once become master of Babylon, Susa, Ecbatana, and the Empire of the Indies?" |
"And what enemy have I still left," said he, "if I capture those peoples I have mentioned?" | "And what enemy have I still left," said he, "if I capture those peoples I have mentioned?" | ||
- | Thus spoke Diogenes, counting it as nothing that he might be chastised, yet quite convinced that nothing would happen. For he knew that Alexander was a slave of glory and would never make a bad move where it was at stake. So he went on to tell the king that he did not even possess the badge of royalty. And Alexander said in amazement, "Did you not just declare that the king needs no badges?" | + | Thus spoke **Diogenes**, counting it as nothing that he might be chastised, yet quite convinced that nothing would happen. For he knew that Alexander was a slave of glory and would never make a bad move where it was at stake. So he went on to tell the king that he did not even possess the badge of royalty. And Alexander said in amazement, "Did you not just declare that the king needs no badges?" |
- | With these words Diogenes strove to encourage him to put his trust in well-doing and devotion to righteousness and not in arms. | + | With these words **Diogenes** strove to encourage him to put his trust in well-doing and devotion to righteousness and not in arms. |
"But you," he continued, "also carry in your soul a keen-whetted temper, a goad difficult to restrain, as we see, and compelling. Will you not throw off this armour which you now wear, don a worker' | "But you," he continued, "also carry in your soul a keen-whetted temper, a goad difficult to restrain, as we see, and compelling. Will you not throw off this armour which you now wear, don a worker' | ||
- | " | + | " |
- | "Be assured," | + | "Be assured," |
"Many, thou son of Philip, are the vices and corrupting influences that in all circumstances beget wretched man, and they are well-nigh more numerous than tongue can tell. For in truth, as the poet says, | "Many, thou son of Philip, are the vices and corrupting influences that in all circumstances beget wretched man, and they are well-nigh more numerous than tongue can tell. For in truth, as the poet says, | ||
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And especially does this spirit ever keep death before his eyes, warning him that when dead he will be able to enjoy no pleasures any longer. But the spirit that courts fame leads, yea, drags him away from pleasure by keeping him in mind of the censure and reproach that will be his. Not knowing, therefore, what to do or whither to turn and hide himself, he often runs away into the darkness and under its cover tries to please and serve the second spirit, but the other finds him out and drags him into the open, and his soul, thus torn and distracted and ever in battle and ceaseless strife with itself, cannot but end its course in utter misery. For just as a complication of maladies, that often seem to conflict with one another, make the cure difficult and well-nigh hopeless, so, in my opinion, must the situation be when different affections of the soul are mingled and entwined into one. | And especially does this spirit ever keep death before his eyes, warning him that when dead he will be able to enjoy no pleasures any longer. But the spirit that courts fame leads, yea, drags him away from pleasure by keeping him in mind of the censure and reproach that will be his. Not knowing, therefore, what to do or whither to turn and hide himself, he often runs away into the darkness and under its cover tries to please and serve the second spirit, but the other finds him out and drags him into the open, and his soul, thus torn and distracted and ever in battle and ceaseless strife with itself, cannot but end its course in utter misery. For just as a complication of maladies, that often seem to conflict with one another, make the cure difficult and well-nigh hopeless, so, in my opinion, must the situation be when different affections of the soul are mingled and entwined into one. | ||
- | "But come, let us attain a pure harmony, better than that which we enjoyed before, and extol the good and wise guardian spirit or god — us who the kindly Fates decreed should receive Him when we should have gained a sound education and reason." | + | "But come, let us attain a pure harmony, better than that which we enjoyed before, and extol the good and wise guardian spirit or god — us who the kindly Fates decreed should receive Him when we should have gained a sound education and reason." |
+ | \\ | ||
+ | \\ | ||
+ | Source: Discourses by Dio Chrysostom published in the Loeb Classical Library, 1932. The text is in the public domain. |
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