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 ====== Diogenes of Sinope | Dio Chrysostom, Oration 8 ======
-<blockquote>When Diogenes was exiled from his native Sinope, he came to Athens, looking like the veriest beggar; and there he found a goodly number still of Socrates' companions: to wit, Plato, Aristippus, Aeschylus, Antisthenes, and Eucleides of Megara; but Xenophon was in exile on account of his campaign with Cyrus. Now it was not long before he despised them all save Antisthenes, whom he cultivated, not so much from approval of the man himself as of the words he spoke, which he felt to be alone true and best adapted to whether mankind. For when he contrasted the man Antisthenes with his words, he sometimes made this criticism, that the man himself was much weaker; and so in reproach he would call him a trumpet because he could not hear his own self, no matter how much noise he made. Antisthenes tolerated this banter of his since he greatly admired the man's character; and so, in requital for being called a trumpet, he used to say that Diogenes was like the wasps, the buzz of whose wings is slight but the sting very sharp. Therefore he took delight in the outspokenness of Diogenes, just as horsemen, when they get a horse that is high-strung and yet courageous and willing to work, do not object to the difficult temper of the animal, but dislike and have no use for the lazy and slow. Sometimes, therefore, he used to key Diogenes up, while at other times he tried to relax his tension, just as those who twist strings for musical instruments stretch the strings, taking care, however, not to break them.
+<blockquote>When **Diogenes** was exiled from his native Sinope, he came to Athens, looking like the veriest beggar; and there he found a goodly number still of Socrates' companions: to wit, Plato, Aristippus, Aeschylus, Antisthenes, and Eucleides of Megara; but Xenophon was in exile on account of his campaign with Cyrus. Now it was not long before he despised them all save Antisthenes, whom he cultivated, not so much from approval of the man himself as of the words he spoke, which he felt to be alone true and best adapted to whether mankind. For when he contrasted the man Antisthenes with his words, he sometimes made this criticism, that the man himself was much weaker; and so in reproach he would call him a trumpet because he could not hear his own self, no matter how much noise he made. Antisthenes tolerated this banter of his since he greatly admired the man's character; and so, in requital for being called a trumpet, he used to say that **Diogenes** was like the wasps, the buzz of whose wings is slight but the sting very sharp. Therefore he took delight in the outspokenness of **Diogenes**, just as horsemen, when they get a horse that is high-strung and yet courageous and willing to work, do not object to the difficult temper of the animal, but dislike and have no use for the lazy and slow. Sometimes, therefore, he used to key **Diogenes** up, while at other times he tried to relax his tension, just as those who twist strings for musical instruments stretch the strings, taking care, however, not to break them.
 After Antisthenes' death he moved to Corinth, since he considered none of the others worth associating with, and there he lived without renting a house or staying with a friend, but camping out in the Craneion. For he observed that large numbers gathered at Corinth on account of the harbours and the hetaerae, and because the city was situated as it were at the cross-roads of Greece. Accordingly, just as the good physician should go and offer his services where the sick are most numerous, so, said he, the man of wisdom should take up his abode where fools are thickest in order to convict them of their folly and reprove them.
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 So, when the time for the Isthmian games arrived, and everybody was at Isthmus, he went down also. For it was his custom at the great assemblies to make a study of the pursuits and ambitions of men, of their reasons for being abroad, and of the things on which they prided themselves. He gave his time also to any who wished to interview him, remarking that he was surprised by the fact that had he claimed to be a physician for the teeth, everybody would flock to him who needed to have a tooth pulled; yes, and by heavens, had he professed to treat the eyes, all who were suffering from sore eyes would present themselves, and similarly, if he had claimed to know of a medicine for diseases of the spleen or for gout or for running of the nose; but when he declared that all who should follow his treatment would be relieved of folly, wickedness, and intemperance, not a man would listen to him or seek to be cured by him, no matter how much richer he might become thereby, as though he were less inconvenienced by these spiritual complaints than by the other kind, or as though it were worse for a man to suffer from an enlarged spleen or a decayed tooth than from a soul that is foolish, ignorant, cowardly, rash, pleasure-loving, illiberal, irascible, unkind, and wicked, in fact utterly corrupt.
-That was the time, too, when one could hear crowds of wretched sophists around Poseidon's temple shouting and reviling one another, and their disciples, as they were called, fighting with one another, many writers reading aloud their stupid works, many poets reciting their poems while others applauded them, many jugglers showing their tricks, many fortune-tellers interpreting fortunes, lawyers innumerable perverting judgment, and peddlers not a few peddling whatever they happened to have. Naturally a crowd straightway gathered about him too; no Corinthians, however, for they did not think it would be at all worth their while, since they were accustomed to see him every day in Corinth. The crowd that gathered was composed of strangers, and each of these, after speaking or listening for a short time, went his way, fearing his refutation of their views. Just for that reason, said Diogenes, he was like the Laconian dogs; there were plenty of men to pat them and play with them when they were shown at the popular gatherings, but no one was willing to buy any because he did not know how to deal with them.
+That was the time, too, when one could hear crowds of wretched sophists around Poseidon's temple shouting and reviling one another, and their disciples, as they were called, fighting with one another, many writers reading aloud their stupid works, many poets reciting their poems while others applauded them, many jugglers showing their tricks, many fortune-tellers interpreting fortunes, lawyers innumerable perverting judgment, and peddlers not a few peddling whatever they happened to have. Naturally a crowd straightway gathered about him too; no Corinthians, however, for they did not think it would be at all worth their while, since they were accustomed to see him every day in Corinth. The crowd that gathered was composed of strangers, and each of these, after speaking or listening for a short time, went his way, fearing his refutation of their views. Just for that reason, said **Diogenes**, he was like the Laconian dogs; there were plenty of men to pat them and play with them when they were shown at the popular gatherings, but no one was willing to buy any because he did not know how to deal with them.
 And when a certain man asked whether he too came to see the contest, he said, "No, but to take part." Then when the man laughed and asked him who his competitors were, 12 he said with that customary glance of his: "The toughest there are and the hardest to beat, men whom no Greek can look straight in the eye; not competitors, however, who sprint, or wrestle or jump, not those that box, throw the spear, and hurl the discus, but those that chasten a man." "Who are they, pray?" asked the other. "Hardships," he replied, "very severe and insuperable for gluttonous and folly-stricken men who feast the livelong day and snore at night, but which yield to thin, spare men, whose waists are more pinched in than those of wasps. Or do you think those pot-bellies are good for anything? — creatures whom sensible people ought to lead around, subject to the ceremony of purification, and then thrust beyond the borders, or, rather, kill, quarter, and use as food just as people do with the flesh of large fish, don't you know, boiling it in brine and melting out the fat, the way our people at home in Pontus do with the lard of pigs when they want to anoint themselves. For I think these men have less soul than hogs. But the noble man holds his hardships to be his greatest antagonists, and with them he is ever wont to battle day and night, not to win a sprig of parsley as so many goats might do, nor for a bit of wild olive, or of pine, but to win happiness and virtue throughout all the days of his life, and not merely when the Eleans make proclamation, or the Corinthians, or the Thessalian assembly. He is afraid of none of those opponents nor does he pray to draw another antagonist, but challenges them one after another, grappling with hunger and cold, withstanding thirst, and disclosing no weakness even though he must endure the lash or give his body to be cut or burned. Hunting, exile, loss of reputation, and the like have no terrors for him; nay, he holds them as mere trifles, and while in their very grip the perfect man is often as sportive as boys with their dice and their coloured balls.
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 "Now in all those exploits he was not doing a favour to Eurystheus at all. And as to the golden apples that he got and brought back — I mean those of the Hesperides — he did give them to him, since he had no use for them himself, but told him to keep them and go hang; for he explained that apples of gold are of no use to a man, nor had the Hesperides, either, found them to be. Then, finally, when he was growing ever slower and weaker, from fear that he would not be able to live as before, and besides, I suppose, because he was attacked by some disease, he made the best provision that was humanly possible for himself, for he reared a pyre of the very driest wood in the courtyard and showed that he minded the fiery heat precious little. But before that, to avoid creating the opinion that he did only impressive and mighty deeds, he went and removed and cleaned away the dung in the Augean stables, that immense accumulation of many years. For he considered that he ought to fight stubbornly and war against opinion as much as against wild beasts and wicked men."
-While Diogenes thus spoke, many stood about and listened to his words with great pleasure. Then, possibly with this
+While **Diogenes** thus spoke, many stood about and listened to his words with great pleasure. Then, possibly with this
 thought of Heracles in his mind, he ceased speaking and, squatting on the ground, performed an indecent act, whereat the crowd straightway scorned him and called him crazy, and again the sophists raised their din, like frogs in a pond when they do not see the water-snake.
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-[[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Dio_Chrysostom/Discourses/8*.html|Source]]</blockquote>
+\\
+Source: Discourses by Dio Chrysostom published in the Loeb Classical Library, 1932. The text is in the public domain. </blockquote>