as he took some and ate them, he said: “I said that you might have a share of them, not that you might eat them all.” On one occasion Plato had invited some friends who had come to him from Dionysius to a banquet, and Diogenes trampled on his carpets and said: “Thus I trample on the empty pride of Plato;” and Plato made him answer: “How much arrogance are you displaying, O Diogenes! when you think that you are not arrogant at all.” But, as others tell the story, Diogenes said: “Thus I trample on the pride of Plato;” and that Plato rejoined: “With quite as much pride yourself, O Diogenes.” Sotion too, in his fourth book, states that the Cynic made the following speech to Plato: Diogenes once asked him for some wine, and then for some dried figs; so he sent him an entire jar full; and Diogenes said to him: “Will you, if you are asked how many two and two make, answer twenty? In this way, you neither give with any reference to what you are asked for, nor do you answer with reference to the question put to you.” He used also to ridicule him as an interminable talker. When he was asked where in Greece he saw virtuous men: “Men,” said he, “nowhere; but I see good boys in Lacedaemon.” On one occasion, when no one came to listen to him while he was discoursing seriously, he began to whistle. And then when people flocked round him, he reproached them for coming with eagerness to folly, but being lazy and indifferent about good things. One of his frequent sayings was: “That men contended with one another in punching and kicking, but that no one showed any emulation in the pursuit of virtue.” He used to express his astonishment at the grammarians for being desirous to learn everything about the misfortunes of Ulysses, and being ignorant of their own. He used also to say: “That the musicians fitted the strings to the lyre properly, but left all the habits of their soul ill-arranged.” And: “That mathematicians kept their eyes fixed on the sun and moon, and overlooked what was under their feet.”—“That orators were anxious to speak justly, but not at all about acting so.” Also: “That misers blamed money, but were preposterously fond of it.” He often condemned those who praise the just for being superior to money, but who at the same time are eager themselves for great riches. He was also very indignant at seeing men sacrifice to the Gods to procure good health, and yet at the sacrifice eating in a manner injurious to health. He often expressed his surprise at slaves, who, seeing their masters eating in a gluttonous manner, still do not themselves lay hands on any of the eatables. He would frequently praise those who were about to marry, and yet did not marry; or who were about to take a voyage, and yet did not take a voyage; or who were about to engage in affairs of state, and did not do so; and those who were about to rear children, yet did not rear any; and those who were preparing to take up their abode with princes, and yet did not take it up. One of his sayings was: “That one ought to hold out one’s hand to a friend without closing the fingers.”
Hermippus, in his Sale of Diogenes, says that he was taken prisoner and put up to be sold and asked what he could do; and he answered: “Govern men.” And so he bade the crier “give notice that if anyone wants to purchase a master, there is one here for him.” When he was ordered not to sit down: “It makes no difference,” said he, “for fish are sold, be where they may.” He used to say that he wondered at men always ringing a dish or jar before buying it, but being content to judge of a man by his look alone. When Xeniades bought him, he said to him that he ought to obey him even though he was his slave, for that a physician or a pilot would find men to obey them even though they might be slaves.
And Eubulus says, in his essay entitled The Sale of Diogenes, that he taught the children of Xeniades, after their other lessons, to ride and shoot and sling and dart. And then in the Gymnasium he did not permit the trainer to exercise them after the fashion of athletes, but exercised them himself to just the degree sufficient to give them a good color and good health. And the boys retained in their memory many sentences of poets and prose writers, and of Diogenes himself; and he used to give them a concise statement of everything in order to strengthen their memory; and at home he used to teach them to wait upon themselves, contenting themselves with plain food, and drinking water. And he accustomed them to cut their hair close, and to eschew ornament, and to go without tunics or shoes, and to keep silent, looking at nothing except themselves as they walked along. He used also to take them out hunting; and they paid the greatest attention and respect to Diogenes himself, and spoke well of him to their parents.
And the same author affirms that he grew old in the household of Xeniades, and that when he died he was buried by his sons. And that while he was living with him, Xeniades once asked him how he should bury him, and he said: “On my face;” and when he was asked why, he said: “Because, in a little while, everything will be turned upside down.” And he said this because the Macedonians were already attaining power and becoming a mighty people, from having been very inconsiderable. Once, when a man had conducted him into a magnificent house, and had told him that he must not spit,
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