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

mentions the following circumstances respecting him: that he was originally a person of no reputation, but a poor man, and a painter; and that a picture of some camp-bearers, of very moderate execution, was preserved in the Gymnasium at Elis, which was his work; and that he used to walk out into the fields and seek solitary places, very rarely appearing to his family at home; and that he did this in consequence of having heard some Indian reproaching Anaxarchus for never teaching anyone else any good, but for devoting all his time to paying court to princes in palaces. He relates of him too that he always maintained the same demeanour, so that if anyone left him in the middle of his delivery of a discourse, he remained and continued what he was saying; although, when a young man, he was of a very excitable temperament. Often too, says Antigonus, he would go away for a time without telling anyone beforehand, and taking any chance persons whom he chose for his companions. And once, when Anaxarchus had fallen into a pond, he passed by without assisting him; and when someone blamed him for this, Anaxarchus himself praised his indifference and absence of all emotion.

On one occasion he was detected talking to himself, and when he was asked the reason, he said that he was studying how to be good. In his investigations he was never despised by anyone, because he always spoke explicitly and straight to the question that had been put to him. On which account Nausiphanes was charmed by him even when he was quite young. And he used to say that he should like to be endowed with the disposition of Pyrrho, without losing his own power of eloquence. And he said too that Epicurus, who admired the conversation and manners of Pyrrho, was frequently asking him about him.

He was so greatly honored by his country that he was appointed a priest; and on his account all the philosophers were exempted from taxation. He had a great many imitators of his impassiveness; in reference to which Timon speaks thus of him in his Python, and in his Silloi:

Now, you old man, you Pyrrho, how could you
Find an escape from all the slavish doctrines
And vain imaginations of the Sophists?
How did you free yourself from all the bonds
Of sly chicane, and artful deep persuasion?
How came you to neglect what sort of breeze
Blows round your Greece, and what’s the origin
And end of everything?

And again, in his Images, he says:

These things, my heart, O Pyrrho, longs to hear,
How you enjoy such ease of life and quiet,
The only man as happy as a God.

And the Athenians presented him with the freedom of their city, as Diocles tells us, because he had slain Cotys the Thracian.

He also lived in a most blameless manner with his sister, who was a midwife, as Eratosthenes relates in his treatise on Riches and Poverty; so that he himself used to carry poultry, and pigs too if he could get any, into the marketplace and sell them. And he used to clean all the furniture of the house without expressing any annoyance. And it is said that he carried his indifference so far that he even washed a pig. And once, when he was very angry about something connected with his sister (and her name was Philista), and someone took him up, he said: “The display of my indifference does not depend on a woman.” On another occasion, when he was driven back by a dog which was attacking him, he said to someone who blamed him for being discomposed: “That it was a difficult thing entirely to put off humanity; but that a man ought to strive with all his power to counteract circumstances with his actions if possible, and at all events with his reason.” They also tell a story that once, when some medicines of a consuming tendency, and some cutting and cautery was applied to him for some wound, that he never even contracted his brow. And Timon intimates his disposition plainly enough in the letters which he wrote to Python. Moreover, Philo the Athenian, who was a friend of his, said that he was especially fond of Democritus; and next to him of Homer; whom he admired greatly, and was continually saying:

But as the race of falling leaves decay,
Such is the fate of man.132

He used also, as it is said, to compare men to wasps and flies and birds, and to quote the following lines:

Die then, my friend, what boots it to deplore?
The great, the good Patroclus is no more.
He, far thy better, was foredoom’d to die;
And thou, doest thou bewail mortality?133

And so he would quote anything that bore on the uncertainty and emptiness and fickleness of the affairs of man. Posidonius tells the following anecdote about him: that when some people who were sailing with him were looking gloomy because of a storm, he kept a calm countenance, and comforted their minds, exhibiting himself on deck eating a pig, and saying that it became a wise man to preserve an untroubled spirit in that manner. Numenius is the only writer who asserts that he used to deliver positive dogmas.

He had many eminent disciples, and among them Eurylochus, of whom the following defective characteristic is related: for they say that he was once worked up to such a pitch of rage that he took up a spit with the meat on it, and chased the cook as far as the marketplace. And once in Elis he was so harassed by some people who put questions to him in the middle of his discourses, that he threw down his cloak and swam across the Alpheus. He was the greatest possible enemy to the Sophists, as Timon tells us. But Philo, on the contrary, was very fond of arguing; on which account Timon speaks of him thus:

Avoiding men to study