diogenes_of_sinope:diogenes_laertius_book_6_20-81
Differences
This shows you the differences between two versions of the page.
Next revision | Previous revision | ||
diogenes_of_sinope:diogenes_laertius_book_6_20-81 [2012/04/24 19:23] – created frank | diogenes_of_sinope:diogenes_laertius_book_6_20-81 [2014/01/14 23:19] (current) – external edit 127.0.0.1 | ||
---|---|---|---|
Line 1: | Line 1: | ||
- | ====== Diogenes of Sinope | + | ====== Diogenes of Sinope |
- | ===== Diogenes Laertius, Book 6 §20-81 ===== | + | |
- | < | + | < |
21. One version is that his father entrusted him with the money and that he debased it, in consequence of which the father was imprisoned and died, while the son fled, came to Delphi, and inquired, not whether he should falsify the coinage, but what he should do to gain the greatest reputation; and that then it was that he received the oracle. | 21. One version is that his father entrusted him with the money and that he debased it, in consequence of which the father was imprisoned and died, while the son fled, came to Delphi, and inquired, not whether he should falsify the coinage, but what he should do to gain the greatest reputation; and that then it was that he received the oracle. | ||
- | On reaching Athens he fell in with Antisthenes. Being repulsed by him, because he never welcomed pupils, by sheer persistence Diogenes wore him out. Once when he stretched out his staff against him, the pupil offered his head with the words, " | + | On reaching Athens he fell in with Antisthenes. Being repulsed by him, because he never welcomed pupils, by sheer persistence |
22. Through watching a mouse running about, says Theophrastus in the Megarian dialogue, not looking for a place to lie down in, not afraid of the dark, not seeking any of the things which are considered to be dainties, he discovered the means of adapting himself to circumstances. He was the first, say some, to fold his cloak because he was obliged to sleep in it as well, and he carried a wallet to hold his victuals, and he used any place for any purpose, for breakfasting, | 22. Through watching a mouse running about, says Theophrastus in the Megarian dialogue, not looking for a place to lie down in, not afraid of the dark, not seeking any of the things which are considered to be dainties, he discovered the means of adapting himself to circumstances. He was the first, say some, to fold his cloak because he was obliged to sleep in it as well, and he carried a wallet to hold his victuals, and he used any place for any purpose, for breakfasting, | ||
Line 14: | Line 13: | ||
24. He was great at pouring scorn on his contemporaries. The school of Euclides he called bilious, and Plato' | 24. He was great at pouring scorn on his contemporaries. The school of Euclides he called bilious, and Plato' | ||
- | 25. Observing Plato one day at a costly banquet taking olives, "How is it," he said, "that you the philosopher who sailed to Sicily for the sake of these dishes, now when they are before you do not enjoy them?" "Nay, by the gods, Diogenes," | + | 25. Observing Plato one day at a costly banquet taking olives, "How is it," he said, "that you the philosopher who sailed to Sicily for the sake of these dishes, now when they are before you do not enjoy them?" "Nay, by the gods, **Diogenes**," replied Plato, "there also for the most part I lived upon olives and such like." "Why then," said **Diogenes**, "did you need to go to Syracuse? Was it that Attica at that time did not grow olives?" |
- | 26. And one day when Plato had invited to his house friends coming from Dionysius, Diogenes trampled upon his carpets and said, "I trample upon Plato' | + | 26. And one day when Plato had invited to his house friends coming from Dionysius, |
27. Being asked where in Greece he saw good men, he replied, "Good men nowhere, but good boys at Lacedaemon." | 27. Being asked where in Greece he saw good men, he replied, "Good men nowhere, but good boys at Lacedaemon." | ||
Line 22: | Line 21: | ||
28. And he would wonder that the grammarians should investigate the ills of Odysseus, while they were ignorant of their own. Or that the musicians should tune the strings of the lyre, while leaving the dispositions of their own souls discordant; that the mathematicians should gaze at the sun and the moon, but overlook matters close at hand; that the orators should make a fuss about justice in their speeches, but never practise it; or that the avaricious should cry out against money, while inordinately fond of it. He used also to condemn those who praised honest men for being superior to money, while themselves envying the very rich. He was moved to anger that men should sacrifice to the gods to ensure health and in the midst of the sacrifice should feast to the detriment of health. He was astonished that when slaves saw their masters were gluttons, they did not steal some of the viands. | 28. And he would wonder that the grammarians should investigate the ills of Odysseus, while they were ignorant of their own. Or that the musicians should tune the strings of the lyre, while leaving the dispositions of their own souls discordant; that the mathematicians should gaze at the sun and the moon, but overlook matters close at hand; that the orators should make a fuss about justice in their speeches, but never practise it; or that the avaricious should cry out against money, while inordinately fond of it. He used also to condemn those who praised honest men for being superior to money, while themselves envying the very rich. He was moved to anger that men should sacrifice to the gods to ensure health and in the midst of the sacrifice should feast to the detriment of health. He was astonished that when slaves saw their masters were gluttons, they did not steal some of the viands. | ||
- | 29. He would praise those who were about to marry and refrained, those who intending to go a voyage never set sail, those who thinking to engage in politics do no such thing, those also who purposing to rear a family do not do so, and those who make ready to live with potentates, yet never come near them after all. He used to say, moreover, that we ought to stretch out our hands to our friends with the fingers open and not closed. Menippus in his Sale of Diogenes tells how, when he was captured and put up for sale, he was asked what he could do. He replied, " | + | 29. He would praise those who were about to marry and refrained, those who intending to go a voyage never set sail, those who thinking to engage in politics do no such thing, those also who purposing to rear a family do not do so, and those who make ready to live with potentates, yet never come near them after all. He used to say, moreover, that we ought to stretch out our hands to our friends with the fingers open and not closed. Menippus in his Sale of **Diogenes** tells how, when he was captured and put up for sale, he was asked what he could do. He replied, " |
- | 30. And he said he marvelled that before we buy a jar or dish we try whether it rings true, but if it is a man are content merely to look at him. To Xeniades who purchased him he said, "You must obey me, although I am a slave; for, if a physician or a steersman were in slavery, he would be obeyed." | + | 30. And he said he marvelled that before we buy a jar or dish we try whether it rings true, but if it is a man are content merely to look at him. To Xeniades who purchased him he said, "You must obey me, although I am a slave; for, if a physician or a steersman were in slavery, he would be obeyed." |
- | 31. The boys used to get by heart many passages from poets, historians, and the writings of Diogenes himself; and he would practise them in every short cut to a good memory. In the house too he taught them to wait upon themselves, and to be content with plain fare and water to drink. He used to make them crop their hair close and to wear it unadorned, and to go lightly clad, barefoot, silent, and not looking about them in the streets. He would also take them out hunting. They on their part had a great regard for Diogenes and made requests of their parents for him. The same Eubulus relates that he grew old in the house of Xeniades, and when he died was buried by his sons. | + | 31. The boys used to get by heart many passages from poets, historians, and the writings of **Diogenes** himself; and he would practise them in every short cut to a good memory. In the house too he taught them to wait upon themselves, and to be content with plain fare and water to drink. He used to make them crop their hair close and to wear it unadorned, and to go lightly clad, barefoot, silent, and not looking about them in the streets. He would also take them out hunting. They on their part had a great regard for **Diogenes** and made requests of their parents for him. The same Eubulus relates that he grew old in the house of Xeniades, and when he died was buried by his sons. |
- | 32. There Xeniades once asked him how he wished to be buried. To which he replied, "On my face." " | + | 32. There Xeniades once asked him how he wished to be buried. To which he replied, "On my face." " |
- | 33. The word " | + | 33. The word " |
- | 34. To those who said to him, "You are an old man; take a rest," " | + | 34. To those who said to him, "You are an old man; take a rest," " |
- | 35. Some one dropped a loaf of bread and was ashamed to pick it up; whereupon Diogenes, wishing to read him a lesson, tied a rope to the neck of a wine-jar and proceeded to drag it across the Ceramicus. | + | 35. Some one dropped a loaf of bread and was ashamed to pick it up; whereupon |
He used to say that he followed the example of the trainers of choruses; for they too set the note a little high, to ensure that the rest should hit the right note. Most people, he would say, are so nearly mad that a finger makes all the difference. For, if you go along with your middle finger stretched out, some one will think you mad, but, if it's the little finger, he will not think so. Very valuable things, said he, were bartered for things of no value, and vice versa. At all events a statue fetches three thousand drachmas, while a quart of barley-flour is sold for two copper coins. | He used to say that he followed the example of the trainers of choruses; for they too set the note a little high, to ensure that the rest should hit the right note. Most people, he would say, are so nearly mad that a finger makes all the difference. For, if you go along with your middle finger stretched out, some one will think you mad, but, if it's the little finger, he will not think so. Very valuable things, said he, were bartered for things of no value, and vice versa. At all events a statue fetches three thousand drachmas, while a quart of barley-flour is sold for two copper coins. | ||
Line 42: | Line 41: | ||
Backward the streams flow to their founts, | Backward the streams flow to their founts, | ||
- | Diogenes asked, "If you had been ill and had purchased a doctor, would you then, instead of obeying him, have said ' | + | **Diogenes** asked, "If you had been ill and had purchased a doctor, would you then, instead of obeying him, have said ' |
37. One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." | 37. One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." | ||
Line 51: | Line 50: | ||
A homeless exile, to his country dead. A wanderer who begs his daily bread. | A homeless exile, to his country dead. A wanderer who begs his daily bread. | ||
- | But he claimed that to fortune he could oppose courage, to convention nature, to passion reason. When he was sunning himself in the Craneum, Alexander came and stood over him and said, "Ask of me any boon you like." To which he replied, "Stand out of my light." | + | But he claimed that to fortune he could oppose courage, to convention nature, to passion reason. When he was sunning himself in the Craneum, Alexander came and stood over him and said, "Ask of me any boon you like." To which he replied, "Stand out of my light." |
- | 39. To one who by argument had proved conclusively that he had horns, he said, touching his forehead, "Well, I for my part don't see any." In like manner, when somebody declared that there is no such thing as motion, he got up and walked about. When some one was discoursing on celestial phenomena, "How many days," asked Diogenes, "were you in coming from the sky?" A eunuch of bad character had inscribed on his door the words, "Let nothing evil enter." | + | 39. To one who by argument had proved conclusively that he had horns, he said, touching his forehead, "Well, I for my part don't see any." In like manner, when somebody declared that there is no such thing as motion, he got up and walked about. When some one was discoursing on celestial phenomena, "How many days," asked **Diogenes**, "were you in coming from the sky?" A eunuch of bad character had inscribed on his door the words, "Let nothing evil enter." |
- | 40. When mice crept on to the table he addressed them thus, "See now even Diogenes keeps parasites." | + | 40. When mice crept on to the table he addressed them thus, "See now even **Diogenes** keeps parasites." |
41. At Megara he saw the sheep protected by leather jackets, while the children went bare. " | 41. At Megara he saw the sheep protected by leather jackets, while the children went bare. " | ||
Line 63: | Line 62: | ||
When Lysias the druggist asked him if he believed in the gods, "How can I help believing in them," said he, "when I see a god-forsaken wretch like you?" Others give this retort to Theodorus. Seeing some one perform religious purification, | When Lysias the druggist asked him if he believed in the gods, "How can I help believing in them," said he, "when I see a god-forsaken wretch like you?" Others give this retort to Theodorus. Seeing some one perform religious purification, | ||
- | 43. As for those who were excited over their dreams he would say that they cared nothing for what they did in their waking hours, but kept their curiosity for the visions called up in their sleep. At Olympia, when the herald proclaimed Dioxippus to be victor over the men, Diogenes protested, "Nay, he is victorious over slaves, I over men." | + | 43. As for those who were excited over their dreams he would say that they cared nothing for what they did in their waking hours, but kept their curiosity for the visions called up in their sleep. At Olympia, when the herald proclaimed Dioxippus to be victor over the men, **Diogenes** protested, "Nay, he is victorious over slaves, I over men." |
- | Still he was loved by the Athenians. At all events, when a youngster broke up his tub, they gave the boy a flogging and presented Diogenes with another. Dionysius the Stoic says that after Chaeronea he was seized and dragged off to Philip, and being asked who he was, replied, "A spy upon your insatiable greed." | + | Still he was loved by the Athenians. At all events, when a youngster broke up his tub, they gave the boy a flogging and presented |
- | 44. Alexander having on one occasion sent a letter to Antipater at Athens by a certain Athlios, Diogenes, who was present, said: | + | 44. Alexander having on one occasion sent a letter to Antipater at Athens by a certain Athlios, |
//Graceless son of graceless sire to graceless wight by graceless squire.// | //Graceless son of graceless sire to graceless wight by graceless squire.// | ||
Line 73: | Line 72: | ||
Perdiccas having threatened to put him to death unless he came to him, " | Perdiccas having threatened to put him to death unless he came to him, " | ||
- | 45. Once he saw the officials of a temple leading away some one who had stolen a bowl belonging to the treasurers, and said, "The great thieves are leading away the little thief." | + | 45. Once he saw the officials of a temple leading away some one who had stolen a bowl belonging to the treasurers, and said, "The great thieves are leading away the little thief." |
- | 46. Being short of money, he told his friends that he applied to them not for alms, but for repayment of his due. When behaving indecently in the marketplace, | + | 46. Being short of money, he told his friends that he applied to them not for alms, but for repayment of his due. When behaving indecently in the marketplace, |
- | 47. Rhetoricians and all who talked for reputation he used to call " | + | 47. Rhetoricians and all who talked for reputation he used to call " |
- | 48. The musician who was always deserted by his audience he greeted with a "Hail chanticleer," | + | 48. The musician who was always deserted by his audience he greeted with a "Hail chanticleer," |
49. When some one reproached him with his exile, his reply was, "Nay, it was through that, you miserable fellow, that I came to be a philosopher." | 49. When some one reproached him with his exile, his reply was, "Nay, it was through that, you miserable fellow, that I came to be a philosopher." | ||
Line 88: | Line 87: | ||
Dwells here; let nothing evil enter in.// | Dwells here; let nothing evil enter in.// | ||
- | To which Diogenes added "After war, alliance." | + | To which **Diogenes** added "After war, alliance." |
51. Good men he called images of the gods, and love the business of the idle. To the question what is wretched in life he replied, "An old man destitute." | 51. Good men he called images of the gods, and love the business of the idle. To the question what is wretched in life he replied, "An old man destitute." | ||
Line 105: | Line 104: | ||
As Plato was conversing about Ideas and using the nouns " | As Plato was conversing about Ideas and using the nouns " | ||
- | 54. On being asked by somebody, "What sort of a man do you consider Diogenes to be?" "A Socrates gone mad," said he. Being asked what was the right time to marry, Diogenes replied, "For a young man not yet: for an old man never at all." Being asked what he would take to be soundly cuffed, he replied, "A helmet." | + | 54. On being asked by somebody, "What sort of a man do you consider |
- | 55. When some one declared that life is an evil, he corrected him: "Not life itself, but living ill." When he was advised to go in pursuit of his runaway slave, he replied, "It would be absurd, if Manes can live without Diogenes, but Diogenes cannot get on without Manes." | + | 55. When some one declared that life is an evil, he corrected him: "Not life itself, but living ill." When he was advised to go in pursuit of his runaway slave, he replied, "It would be absurd, if Manes can live without |
//Stranger, betake thee from the princes' | //Stranger, betake thee from the princes' | ||
Line 123: | Line 122: | ||
//Fast gripped by purple death and forceful fate.// | //Fast gripped by purple death and forceful fate.// | ||
- | When Craterus wanted him to come and visit him, " | + | When Craterus wanted him to come and visit him, " |
58. Being reproached for eating in the market-place, | 58. Being reproached for eating in the market-place, | ||
- | 59. When some one expressed astonishment at the votive offerings in Samothrace, his comment was, "There would have been far more, if those who were not saved had set up offerings." | + | 59. When some one expressed astonishment at the votive offerings in Samothrace, his comment was, "There would have been far more, if those who were not saved had set up offerings." |
- | 60. He was returning from Olympia, and when somebody inquired whether there was a great crowd, " | + | 60. He was returning from Olympia, and when somebody inquired whether there was a great crowd, " |
61. He was gathering figs, and was told by the keeper that not long before a man had hanged himself on that very fig-tree. " | 61. He was gathering figs, and was told by the keeper that not long before a man had hanged himself on that very fig-tree. " | ||
Line 135: | Line 134: | ||
62. After seeing a stupid wrestler practising as a doctor he inquired of him, "What does this mean? Is it that you may now have your revenge on the rivals who formerly beat you?" Seeing the child of a courtesan throw stones at a crowd, he cried out, "Take care you don't hit your father." | 62. After seeing a stupid wrestler practising as a doctor he inquired of him, "What does this mean? Is it that you may now have your revenge on the rivals who formerly beat you?" Seeing the child of a courtesan throw stones at a crowd, he cried out, "Take care you don't hit your father." | ||
- | A boy having shown him a dagger that he had received from an admirer, Diogenes remarked, "A pretty blade with an ugly handle." | + | A boy having shown him a dagger that he had received from an admirer, |
63. On being asked what he had gained from philosophy, he replied, "This at least, if nothing else – to be prepared for every fortune." | 63. On being asked what he had gained from philosophy, he replied, "This at least, if nothing else – to be prepared for every fortune." | ||
Line 151: | Line 150: | ||
//The gods' choice gifts are nowise to be spurned.// | //The gods' choice gifts are nowise to be spurned.// | ||
- | When some one first shook a beam at him and then shouted "Look out," Diogenes struck the man with his staff and added "Look out." To a man who was urgently pressing his suit to a courtesan he said, "Why, hapless man, are you at such pains to gain your suit, when it would be better for you to lose it?" To one with perfumed hair he said, " | + | When some one first shook a beam at him and then shouted "Look out," |
- | 67. The question being asked why footmen are so called, he replied, " | + | 67. The question being asked why footmen are so called, he replied, " |
//He holds his head down close, that none may hear.//" | //He holds his head down close, that none may hear.//" | ||
Line 159: | Line 158: | ||
Seeing a bad archer, he sat down beside the target with the words "in order not to get hit." Lovers, he declared, derive their pleasures from their misfortune. | Seeing a bad archer, he sat down beside the target with the words "in order not to get hit." Lovers, he declared, derive their pleasures from their misfortune. | ||
- | 68. Being asked whether death was an evil thing, he replied, "How can it be evil, when in its presence we are not aware of it?" When Alexander stood opposite him and asked, "Are you not afraid of me?" "Why, what are you?" said he, "a good thing or a bad?" Upon Alexander replying "A good thing," | + | 68. Being asked whether death was an evil thing, he replied, "How can it be evil, when in its presence we are not aware of it?" When Alexander stood opposite him and asked, "Are you not afraid of me?" "Why, what are you?" said he, "a good thing or a bad?" Upon Alexander replying "A good thing," |
69. Being asked what was the most beautiful thing in the world, he replied, " | 69. Being asked what was the most beautiful thing in the world, he replied, " | ||
Line 169: | Line 168: | ||
72. He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, | 72. He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, | ||
- | 73. And he saw no impropriety either in stealing anything from a temple or in eating the flesh of any animal; nor even anything impious in touching human flesh, this, he said, being clear from the custom of some foreign nations. Moreover, according to right reason, as he put it, all elements are contained in all things and pervade everything: since not only is meat a constituent of bread, but bread of vegetables; and all other bodies also, by means of certain invisible passages and particles, find their way in and unite with all substances in the form of vapour. This he makes plain in the Thyestes, if the tragedies are really his and not the work of his friend Philiscus of Aegina or of Pasiphon, the son of Lucian, who according to Favorinus in his Miscellaneous History wrote them after the death of Diogenes. He held that we should neglect music, geometry, astronomy, and the like studies, as useless and unnecessary. | + | 73. And he saw no impropriety either in stealing anything from a temple or in eating the flesh of any animal; nor even anything impious in touching human flesh, this, he said, being clear from the custom of some foreign nations. Moreover, according to right reason, as he put it, all elements are contained in all things and pervade everything: since not only is meat a constituent of bread, but bread of vegetables; and all other bodies also, by means of certain invisible passages and particles, find their way in and unite with all substances in the form of vapour. This he makes plain in the Thyestes, if the tragedies are really his and not the work of his friend Philiscus of Aegina or of Pasiphon, the son of Lucian, who according to Favorinus in his Miscellaneous History wrote them after the death of **Diogenes**. He held that we should neglect music, geometry, astronomy, and the like studies, as useless and unnecessary. |
74. He became very ready also at repartee in verbal debates, as is evident from what has been said above. | 74. He became very ready also at repartee in verbal debates, as is evident from what has been said above. | ||
Line 175: | Line 174: | ||
Further, when he was sold as a slave, he endured it most nobly. For on a voyage to Aegina he was captured by pirates under the command of Scirpalus, conveyed to Crete and exposed for sale. When the auctioneer asked in what he was proficient, he replied, "In ruling men." Thereupon he pointed to a certain Corinthian with a fine purple border to his robe, the man named Xeniades above-mentioned, | Further, when he was sold as a slave, he endured it most nobly. For on a voyage to Aegina he was captured by pirates under the command of Scirpalus, conveyed to Crete and exposed for sale. When the auctioneer asked in what he was proficient, he replied, "In ruling men." Thereupon he pointed to a certain Corinthian with a fine purple border to his robe, the man named Xeniades above-mentioned, | ||
- | 75. Cleomenes in his work entitled Concerning Pedagogues says that the friends of Diogenes wanted to ransom him, whereupon he called them simpletons; for, said he, lions are not the slaves of those who feed them, but rather those who feed them are at the mercy of the lions: for fear is the mark of the slave, whereas wild beasts make men afraid of them. The man had in fact a wonderful gift of persuasion, so that he could easily vanquish anyone he liked in argument. At all events a certain Onesicritus of Aegina is said to have sent to Athens the one of his two sons named Androsthenes, | + | 75. Cleomenes in his work entitled Concerning Pedagogues says that the friends of **Diogenes** wanted to ransom him, whereupon he called them simpletons; for, said he, lions are not the slaves of those who feed them, but rather those who feed them are at the mercy of the lions: for fear is the mark of the slave, whereas wild beasts make men afraid of them. The man had in fact a wonderful gift of persuasion, so that he could easily vanquish anyone he liked in argument. At all events a certain Onesicritus of Aegina is said to have sent to Athens the one of his two sons named Androsthenes, |
- | 76. When, thirdly, the father himself arrived, he was just as much attracted to the pursuit of philosophy as his sons and joined the circle – so magical was the spell which the discourses of Diogenes exerted. Amongst his hearers was Phocion surnamed the Honest, and Stilpo the Megarian, and many other men prominent in political life. | + | 76. When, thirdly, the father himself arrived, he was just as much attracted to the pursuit of philosophy as his sons and joined the circle – so magical was the spell which the discourses of **Diogenes** exerted. Amongst his hearers was Phocion surnamed the Honest, and Stilpo the Megarian, and many other men prominent in political life. |
- | Diogenes is said to have been nearly ninety years old when he died. Regarding his death there are several different accounts. One is that he was seized with colic after eating an octopus raw and so met his end. Another is that he died voluntarily by holding his breath. This account was followed by Cercidas of Megalopolis (or of Crete), who in his meliambics writes thus: | + | **Diogenes** is said to have been nearly ninety years old when he died. Regarding his death there are several different accounts. One is that he was seized with colic after eating an octopus raw and so met his end. Another is that he died voluntarily by holding his breath. This account was followed by Cercidas of Megalopolis (or of Crete), who in his meliambics writes thus: |
//Not so he who aforetime was a citizen of Sinope, | //Not so he who aforetime was a citizen of Sinope, | ||
Line 185: | Line 184: | ||
77. But he soared aloft with his lip tightly pressed against his teeth | 77. But he soared aloft with his lip tightly pressed against his teeth | ||
And holding his breath withal. For in truth he was rightly named | And holding his breath withal. For in truth he was rightly named | ||
- | Diogenes, a true-born son of Zeus, a hound of heaven.// | + | **Diogenes**, a true-born son of Zeus, a hound of heaven.// |
Another version is that, while trying to divide an octopus amongst the dogs, he was so severely bitten on the sinew of the foot that it caused his death. His friends, however, according to Antisthenes in his Successions of Philosophers, | Another version is that, while trying to divide an octopus amongst the dogs, he was so severely bitten on the sinew of the foot that it caused his death. His friends, however, according to Antisthenes in his Successions of Philosophers, | ||
Line 191: | Line 190: | ||
78. Hence, it is said, arose a quarrel among his disciples as to who should bury him: nay, they even came to blows; but, when their fathers and men of influence arrived, under their direction he was buried beside the gate leading to the Isthmus. Over his grave they set up a pillar and a dog in Parian marble upon it. Subsequently his fellow-citizens honoured him with bronze statues, on which these verses were inscribed: | 78. Hence, it is said, arose a quarrel among his disciples as to who should bury him: nay, they even came to blows; but, when their fathers and men of influence arrived, under their direction he was buried beside the gate leading to the Isthmus. Over his grave they set up a pillar and a dog in Parian marble upon it. Subsequently his fellow-citizens honoured him with bronze statues, on which these verses were inscribed: | ||
- | //Time makes even bronze grow old: but thy glory, Diogenes, all eternity will never destroy. | + | //Time makes even bronze grow old: but thy glory, |
Since thou alone didst point out to mortals the lesson of self-sufficingness and the easiest path of life.// | Since thou alone didst point out to mortals the lesson of self-sufficingness and the easiest path of life.// | ||
79. We too have written on him in the proceleusmatic metre: | 79. We too have written on him in the proceleusmatic metre: | ||
- | //a. Diogenes, come tell me what fate took you to the world below? | + | //a. **Diogenes**, come tell me what fate took you to the world below? |
d. A dog's savage tooth.// | d. A dog's savage tooth.// | ||
But some say that when dying he left instructions that they should throw him out unburied, that every wild beast might feed on him, or thrust him into a ditch and sprinkle a little dust over him. But according to others his instructions were that they should throw him into the Ilissus, in order that he might be useful to his brethren. | But some say that when dying he left instructions that they should throw him out unburied, that every wild beast might feed on him, or thrust him into a ditch and sprinkle a little dust over him. But according to others his instructions were that they should throw him into the Ilissus, in order that he might be useful to his brethren. | ||
- | Demetrius in his work On Men of the Same Name asserts that on the same day on which Alexander died in Babylon Diogenes died in Corinth. He was an old man in the 113th Olympiad. | + | Demetrius in his work On Men of the Same Name asserts that on the same day on which Alexander died in Babylon |
80. The following writings are attributed to him. Dialogues: | 80. The following writings are attributed to him. Dialogues: | ||
Line 230: | Line 229: | ||
Oedipus.// | Oedipus.// | ||
- | Sosicrates in the first book of his Successions, | + | Sosicrates in the first book of his Successions, |
- | 81. There have been five men who were named Diogenes. The first, of Apollonia, a natural philosopher. The beginning of his treatise runs thus: "At the outset of every discourse, methinks, one should see to it that the basis laid down is unquestionable." | + | 81. There have been five men who were named **Diogenes**. The first, of Apollonia, a natural philosopher. The beginning of his treatise runs thus: "At the outset of every discourse, methinks, one should see to it that the basis laid down is unquestionable." |
Now the philosopher is said by Athenodorus in the eighth book of his Walks to have always had a sleek appearance owing to his use of unguents. | Now the philosopher is said by Athenodorus in the eighth book of his Walks to have always had a sleek appearance owing to his use of unguents. | ||
\\ | \\ | ||
- | [[http:// | + | \\ |
+ | Source: Lives of the Eminent Philosophers (1925) by Diogenes |
diogenes_of_sinope/diogenes_laertius_book_6_20-81.1335313397.txt.gz · Last modified: 2014/01/14 22:43 (external edit)