The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

It is said that he used to admonish his disciples to repeat these lines to themselves whenever they returned home to their houses:

In what have I transgress’d? What have I done?
What that I should have done have I omitted?

And that he used to forbid them to offer victims to the Gods, ordering them to worship only at those altars which were unstained with blood. He forbade them also to swear by the Gods, saying: “That every man ought so to exercise himself, as to be worthy of belief without an oath.” He also taught men that it behooved them to honor their elders, thinking that which was precedent in point of time more honorable; just as in the world, the rising of the sun was more so than the setting; in life, the beginning more so than the end; and in animals, production more so than destruction.

Another of his rules was that men should honor the Gods above the daemons, heroes above men; and of all men parents were entitled to the highest degree of reverence. Another, that people should associate with one another in such a way as not to make their friends enemies, but to render their enemies friends. Another was that they should think nothing exclusively their own. Another was to assist the law, and to make war upon lawlessness. Not to destroy or injure a cultivated tree, nor any animal either which does not injure men. That modesty and decorum consisted in never yielding to laughter, and yet not looking stern. He taught that men should avoid too much flesh, that they should in travelling let rest and exertion alternate; that they should exercise memory; that they should never say or do anything in anger; that they should not pay respect to every kind of divination; that they should use songs set to the lyre; and by hymns to the Gods and to eminent men, display a reasonable gratitude to them.

He also forbade his disciples to eat beans, because, as they were flatulent, they greatly partook of animal properties [he also said that men kept their stomachs in better order by avoiding them]; and that such abstinence made the visions which appear in one’s sleep gentle and free from agitation. Alexander also says, in his Successions of Philosophers, that he found the following dogmas also set down in the Commentaries of Pythagoras:

That the monad was the beginning of everything. From the monad proceeds an indefinite duad, which is subordinate to the monad as to its cause. That from the monad and the indefinite duad proceed numbers. And from numbers signs. And from these last, lines of which plane figures consist. And from plane figures are derived solid bodies. And from solid bodies sensible bodies, of which last there are four elements: fire, water, earth, and air. And that the world, which is endued with life, and intellect, and which is of a spherical figure, having the earth, which is also spherical, and inhabited all over in its center, results from a combination of these elements, and derives its motion from them; and also that there are antipodes,112 and that what is below, as respects us, is above in respect of them.

He also taught that light and darkness, and cold and heat, and dryness and moisture, were equally divided in the world; and that, while heat was predominant it was summer; while cold had the mastery it was winter; when dryness prevailed it was spring; and when moisture preponderated, winter. And while all these qualities were on a level, then was the loveliest season of the year; of which the flourishing spring was the wholesome period, and the season of autumn the most pernicious one. Of the day, he said that the flourishing period was the morning, and the fading one the evening; on which account that also was the least healthy time.

Another of his theories was that the air around the earth was immoveable, and pregnant with disease, and that everything in it was mortal; but that the upper air was in perpetual motion, and pure and salubrious; and that everything in that was immortal, and on that account divine. And that the sun, and the moon, and the stars, were all Gods; for in them the warm principle predominates which is the cause of life. And that the moon derives its light from the sun. And that there is a relationship between men and the Gods, because men partake of the divine principle; on which account also God exercises his providence for our advantage. Also, that fate is the cause of the arrangement of the world both generally and particularly. Moreover, that a ray from the sun penetrated both the cold aether and the dense aether; and they call the air (ἀὴρ), the cold aether (ψυχρὸν αἰθέρα), and the sea and moisture they call the dense aether (παχὺν αἰθέρα). And this ray descends into the depths, and in this way vivifies everything. And everything which partakes of the principle of heat lives, on which account also plants are animated beings; but that all living things have not necessarily souls. And that the soul is a something torn off from the aether, both warm and cold, from its partaking of the cold aether. And that the soul is something different from life. Also, that it is immortal, because that from which it has been detached is immortal.

Also, that animals are born from one another by seeds, and that it is impossible for there to be any spontaneous production by the earth. And that seed is a drop from the brain which contains in itself a warm vapor; and that when this is applied to the womb, it transmits virtue, and moisture, and blood from the brain, from which flesh, and sinews, and bones, and hair,