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

with Antipho, an interpreter of prodigies, as Pythagoras had with Cylon of Crotona; and Homer while alive with Sagaris, and after his death with Xenophanes the Colophonian; and Hesiod, too, in his lifetime with Cercops, and after his death with the same Xenophanes; and Pindar with Amphimenes of Cos; and Thales with Pherecydes; and Bias with Salarus of Priene; and Pittacus with Antimenides; and Alcaeus and Anaxagoras with Sosibius; and Simonides with Timocreon.

Of those who succeeded him, and who are called the Socratic school, the chiefs were Plato, Xenophon, and Antisthenes: and of the ten, as they are often called, the four most eminent were Aeschines, Phaedo, Euclides, and Aristippus. But we must first speak of Xenophon, and after him of Antisthenes among the Cynics. Then of the Socratic school, and so about Plato, since he is the chief of the ten sects, and the founder of the first Academy. And the regular series of them shall proceed in this manner.

There was also another Socrates, a historian, who wrote a description of Argos; and another, a peripatetic philosopher, a native of Bithynia; and another, a writer of epigrams; and another, a native of Cos, who wrote invocations to the Gods.

Xenophon

Xenophon, the son of Gryllus, a citizen of Athens, was of the borough of Erchia; and he was a man of great modesty, and as handsome as can be imagined.

They say that Socrates met him in a narrow lane, and put his stick across it, and prevented him from passing by, asking him where all kinds of necessary things were sold. And when he had answered him, he asked him again where men were made good and virtuous. And as he did not know, he said, “Follow me, then, and learn.” And from this time forth, Xenophon became a follower of Socrates.

And he was the first person who took down conversations as they occurred, and published them among men, calling them memorabilia. He was also the first man who wrote a history of philosophers.

And Aristippus, in the fourth book of his treatise on Ancient Luxury, says that he loved Clinias, and that he said to him: “Now I look upon Clinias with more pleasure than upon all the other beautiful things which are to be seen among men; and I would rather be blind as to all the rest of the world, than as to Clinias. And I am annoyed even with night and with sleep, because then I do not see him; but I am very grateful to the sun and to daylight, because they show Clinias to me.”

He became a friend of Cyrus in this manner: He had an acquaintance, by name Proxenus, a Boeotian by birth, a pupil of Gorgias of Leontini, and a friend of Cyrus. He being in Sardis, staying at the court of Cyrus, wrote a letter to Athens to Xenophon, inviting him to come and be a friend of Cyrus. And Xenophon showed the letter to Socrates, and asked his advice. And Socrates bade him go to Delphi and ask counsel of the God. And Xenophon did so, and went to the God; but the question he put was, not whether it was good for him to go to Cyrus or not, but how he should go; for which Socrates blamed him, but still advised him to go. Accordingly he went to Cyrus, and became no less dear to him than Proxenus. And all the circumstances of the expedition and the retreat, he himself has sufficiently related to us.

But he was at enmity with Menon the Pharsalian, who was the commander of the foreign troops at the time of the expedition; and amongst other reproaches, he says that he was much addicted to the worst kind of debauchery. And he reproaches a man of the name of Apollonides with having his ears bored.

But after the expedition, and the disasters which took place in Pontus, and the violations of the truce by Seuthes, the king of the Odrysae, he came into Asia to Agesilaus, the king of Lacedaemon, bringing with him the soldiers of Cyrus, to serve for pay; and he became a very great friend of Agesilaus. And about the same time he was condemned to banishment by the Athenians, on the charge of being a favorer of the Lacedaemonians. And being in Ephesus, and having a sum of money in gold, he gave half of it to Megabyzus, the priest of Diana, to keep for him till his return; and if he never returned, then he was to expend it upon a statue and dedicate that to the Goddess; and with the other half he sent offerings to Delphi. From thence he went with Agesilaus into Greece, as Agesilaus was summoned to take part in the war against the Thebans. And the Lacedaemonians made him a friend of their city.

After this he left Agesilaus and went to Scillus, which is a strong place in the district of Elis, at no great distance from the city. And a woman followed him, whose name was Philesia, as Demetrius the Magnesian relates; and his sons, Gryllus and Diodorus, as Dinarchus states in the action against Xenophon;23 and they were also called Dioscuri. And when Megabyzus came into the country on the occasion of some public assembly, he took back the money and bought a piece of ground, and consecrated it to the Goddess; and a river named Selinus, which is the same name as that of the river at Ephesus, flows through the land. And there he continued hunting, and entertaining his friends, and writing histories. But Dinarchus says that the Lacedaemonians gave him a house and land. They say also that Philopides the Spartan sent him there, as a present, some slaves who had been taken prisoners of war, natives of Dardanus, and that he located them as he pleased. And that the Eleans, having made an expedition against Scillus, took the place, as the Lacedaemonians dawdled in coming