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

his relations, but that Diogenes told him that they were all fools; for that lions did not become the slaves of those who kept them, but, on the contrary, those who maintained lions were their slaves. For that it was the part of a slave to fear, but that wild beasts were formidable to men.

And the man had the gift of persuasion in a wonderful degree; so that he could easily overcome anyone by his arguments. Accordingly, it is said that an Aeginetan of the name of Onesicritus, having two sons, sent to Athens one of them, whose name was Androsthenes, and that he, after having heard Diogenes lecture, remained there; and that after that, he sent the elder, Philiscus, who has been already mentioned, and that Philiscus was charmed in the same manner. And last of all, he came himself, and then he too remained, no less than his son, studying philosophy at the feet of Diogenes. So great a charm was there in the discourses of Diogenes. Another pupil of his was Phocion, who was surnamed the Good; and Stilpon the Megarian, and a great many other men of eminence as statesmen.

He is said to have died when he was nearly ninety years of age, but there are different accounts given of his death. For some say that he ate an ox’s foot raw, and was in consequence seized with a bilious attack of which he died; others, of whom Cercidas, a Megalopolitan or Cretan, is one, say that he died of holding his breath for several days; and Cercidas speaks thus of him in his Meliambics:

He, that Sinopian who bore the stick,
Wore his cloak doubled, and in th’ open air
Dined without washing, would not bear with life
A moment longer: but he shut his teeth,
And held his breath. He truly was the son
Of Jove, and a most heavenly-minded dog,
The wise Diogenes.

Others say that he, while intending to distribute a polypus to his dogs, was bitten by them through the tendon of his foot, and so died. But his own greatest friends, as Antisthenes tells us in his Successions, rather sanction the story of his having died from holding his breath. For he used to live in the Craneum, which was a Gymnasium at the gates of Corinth. And his friends came according to their custom, and found him with his head covered; and as they did not suppose that he was asleep, for he was not a man much subject to the influence of night or sleep, they drew away his cloak from his face, and found him no longer breathing; and they thought that he had done this on purpose, wishing to escape the remaining portion of his life.

On this there was a quarrel, as they say, between his friends, as to who should bury him, and they even came to blows; but when the elders and chief men of the city came there, they say that he was buried by them at the gate which leads to the Isthmus. And they placed over him a pillar, and on that a dog in Parian marble. And at a later period his fellow citizens honored him with brazen statues, and put this inscription on them:

E’en brass by lapse of time doth old become,
But there is no such time as shall efface
Your lasting glory, wise Diogenes;
Since you alone did teach to men the art
Of a contented life: the surest path
To glory and a lasting happiness.

We ourselves have also written an epigram on him in the proceleusmatic meter.

A.

Tell me, Diogenes, tell me true, I pray,
How did you die; what fate to Pluto bore you?

B.

The savage bite of an envious dog did kill me.

Some, however, say that when he was dying he ordered his friends to throw his corpse away without burying it, so that every beast might tear it, or else to throw it into a ditch and sprinkle a little dust over it. And others say that his injunctions were that he should be thrown into the Ilissus; that so he might be useful to his brethren. But Demetrius, in his treatise on Men of the Same Name, says that Diogenes died in Corinth the same day that Alexander died in Babylon. And he was already an old man, as early as the hundred and thirteenth olympiad.

The following books are attributed to him. The dialogues entitled the Cephalion; the Icthyas; the Jackdaw; the Leopard; the People of the Athenians; the Republic; one called Moral Art; one on Wealth; one on Love; the Theodorus; the Hypsias; the Aristarchus; one on Death; a volume of Letters; seven Tragedies, the Helen, the Thyestes, the Hercules, the Achilles, the Medea, the Chrysippus, and the Oedipus.

But Sosicrates, in the first book of his Successions, and Satyrus, in the fourth book of his Lives, both assert that none of all these are the genuine composition of Diogenes. And Satyrus affirms that the tragedies are the work of Philiscus, the Aeginetan, a friend of Diogenes. But Sotion, in his seventh book, says that these are the only genuine works of Diogenes: a dialogue on Virtue; another on the Good; another on Love; the Beggar; the Tolmaeus; the Leopard; the Cassander; the Cephalion; and that the Aristarchus, the Sisyphus, the Ganymede, a volume of Apothegms, and another of Letters, are all the work of Philiscus.

There were five persons of the name of Diogenes: The first a native of Apollonia, a natural philosopher; and the beginning of his treatise on Natural Philosophy is as follows: “It appears to me to be well for everyone who commences any kind of philosophical treatise, to lay down some undeniable principle to start with.” The second was a Sicyonian, who wrote an account of Peloponnesus. The third was the man of whom we have been speaking.