Diogenes

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DIOGENES OF SINOPE


Diogenes

Diogenes (c. 404—323 B.C.) is the philosopher most associated with the Cynics. The son of a Crimean banker who was exiled to Greece for his involvement a counterfeiting scandal, he was captured by pirates and sold into slavery. Before he was sold he said his only skill was governing men and that he should sold to someone who wanted to learn such a skill. Diogenes ended up teaching children in Corinth, where he became so famous that Alexander the Great once came to visit. When Alexander asked if he could do anything for Diogenes, the philosophers said, yeah, Alexander could stop standing between him and the sun.

Diogenes was a great admirer of Socrates and was known as an eccentric. He believed that wisdom could be obtained by giving up material possession expect a cloak and a wooden bowl. He used to sleep in a cask and a tub. Once he was spotted walking through the streets in the daytime holding a lantern. When he was asked why, he said, “I am seeking an honest man."

Julie Piering of the University of Arkansas at Little Rock wrote in the Internet Encyclopedia of Philosophy: “The most illustrious of the Cynic philosophers, Diogenes of Sinope serves as the template for the Cynic sage in antiquity. An alleged student of Antisthenes, Diogenes maintains his teacher’s asceticism and emphasis on ethics, but brings to these philosophical positions a dynamism and sense of humor unrivaled in the history of philosophy. Though originally from Sinope, the majority of the stories comprising his philosophical biography occur in Athens, and some of the most celebrated of these place Alexander the Great or Plato as his foil.

“It is disputed whether Diogenes left anything in writing. If he did, the texts he composed have since been lost. In Cynicism, living and writing are two components of ethical practice, but Diogenes is much like Socrates and even Plato in his sentiments regarding the superiority of direct verbal interaction over the written account. Diogenes scolds Hegesias after he asks to be lent one of Diogenes’ writing tablets: “You are a simpleton, Hegesias; you do not choose painted figs, but real ones; and yet you pass over the true training and would apply yourself to written rules”. In reconstructing Diogenes’ ethical model, then, the life he lived is as much his philosophical work as any texts he may have composed. [Source: Julie Piering, University of Arkansas at Little Rock, Internet Encyclopedia of Philosophy (IEP) ]

Life of Diogenes of Sinope

Julie Piering of the University of Arkansas at Little Rock wrote in the Internet Encyclopedia of Philosophy: “The exceptional nature of Diogenes’ life generates some difficulty for determining the exact events that comprise it. He was a citizen of Sinope who either fled or was exiled because of a problem involving the defacing of currency. Thanks to numismatic evidence, the adulteration of Sinopean coinage is one event about which there is certainty. The details of the defacing, though, are murkier: “Diocles relates that [Diogenes] went into exile because his father was entrusted with the money of the state and adulterated the coinage. But Eubulides in his book on Diogenes says that Diogenes himself did this and was forced to leave home along with his father”. Whether it was Diogenes or his father who defaced the currency, and for whatever reasons they may have done so, the act led to Diogenes’ relocation to Athens. [Source: Julie Piering, University of Arkansas at Little Rock, Internet Encyclopedia of Philosophy (IEP) ]

“Diogenes’ biography becomes, historically, only sketchier. For example, one story claims that Diogenes was urged by the oracle at Delphi to adulterate the political currency, but misunderstood and defaced the state currency. A second version tells of Diogenes traveling to Delphi and receiving this same oracle after he had already altered the currency, turning his crime into a calling. It is, finally, questionable whether Diogenes ever consulted the oracle at all; the Delphic advice is curiously close to Socrates’ own injunction, and the interweaving of life and legend in Diogenes’ case is just as substantial.


“Once in Athens, Diogenes famously took a tub, or a pithos, for an abode. In Lives of Eminent Philosophers, it is reported that Diogenes “had written to some one to try and procure a cottage for him. When this man was a long time about it, he took for his abode the tub in the Metroön, as he himself explains in his letters”. Apparently Diogenes discovered that he had no need for conventional shelter or any other “dainties” from having watched a mouse. The lesson the mouse teaches is that he is capable of adapting himself to any circumstance. This adaptability is the origin of Diogenes’ legendary askēsis, or training. Diogenes Laertius reports that Diogenes of Sinope “fell in” with Antisthenes who, though not in the habit of taking students, was worn out by Diogenes’ persistence Although this account has been met with suspicion, especially given the likely dates of Diogenes’ arrival in Athens and Antisthenes’ death, it supports the perception that the foundation of Diogenes’ philosophical practice rests with Antisthenes.

“Another important, though possibly invented, episode in Diogenes’ life centers around his enslavement in Corinth after having been captured by pirates. When asked what he could do, he replied “Govern men,” which is precisely what he did once bought by Xeniades. He was placed in charge of Xeniades’ sons, who learned to follow his ascetic example. One story tells of Diogenes’ release after having become a cherished member of the household, another claims Xeniades freed him immediately, and yet another maintains that he grew old and died at Xeniades’ house in Corinth. Whichever version may be true (and, of course, they all could be false), the purpose is the same: Diogenes the slave is freer than his master, who he rightly convinces to submit to his obedience.

“Though most accounts agree that he lived to be quite old— some suggesting he lived until ninety— the tales of Diogenes’ death are no less multiple than those of his life. The possible cause of death includes a voluntary demise by holding his breath, an illness brought on by eating raw octopus, or death by dog bite. Given the embellished feel of each of these reports, it is more likely that he died of old age.

Philosophical Practice of Diogenes: A Socrates Gone Mad

Julie Piering of the University of Arkansas at Little Rock wrote: “When Plato is asked what sort of man Diogenes is, he responds, “A Socrates gone mad” Plato’s label is representative, for Diogenes’ adaptation of Socratic philosophy has frequently been regarded as one of degradation. Certain scholars have understood Diogenes as an extreme version of Socratic wisdom, offering a fascinating, if crude, moment in the history of ancient thought, but which ought not to be confused with the serious business of philosophy. This reading is influenced by the mixture of shamelessness and askēsis which riddle Diogenes’ biography. This understanding, though, overlooks the centrality of reason in Diogenes’ practice. [Source: Julie Piering, University of Arkansas at Little Rock, Internet Encyclopedia of Philosophy (IEP) ]

“Diogenes’ sense of shamelessness is best seen in the context of Cynicism in general. Specifically, though, it stems from a repositioning of convention below nature and reason. One guiding principle is that if an act is not shameful in private, that same act is not made shameful by being performed in public. For example, it was contrary to Athenian convention to eat in the marketplace, and yet there he would eat for, as he explained when reproached, it was in the marketplace that he felt hungry. The most scandalous of these sorts of activities involves his indecent behavior in the marketplace, to which he responded “he wished it were as easy to relieve hunger by rubbing an empty stomach”.


Diogenes looking for an honest man

“He is labeled mad for acting against convention, but Diogenes points out that it is the conventions which lack reason: “Most people, he would say, are so nearly mad that a finger makes all the difference. For if you go along with your middle finger stretched out, some one will think you mad, but, if it’s the little finger, he will not think so”). In these philosophical fragments, reason clearly has a role to play. There is a report that Diogenes “would continually say that for the conduct of life we need right reason or a halter”. For Diogenes, each individual should either allow reason to guide her conduct, or, like an animal, she will need to be lead by a leash; reason guides one away from mistakes and toward the best way in which to live life. Diogenes, then, does not despise knowledge as such, but despises pretensions to knowledge that serve no purpose.

“He is especially scornful of sophisms. He disproves an argument that a person has horns by touching his forehead, and in a similar manner, counters the claim that there is no such thing as motion by walking around. He elsewhere disputes Platonic definitions and from this comes one of his more memorable actions: “Plato had defined the human being as an animal, biped and featherless, and was applauded. Diogenes plucked a fowl and brought it into the lecture-room with the words, ‘Here is Plato’s human being.’ In consequence of which there was added to the definition, ‘having broad nails’”. Diogenes is a harsh critic of Plato, regularly disparaging Plato’s metaphysical pursuits and thereby signaling a clear break from primarily theoretical ethics.

“Diogenes’ talent for undercutting social and religious conventions and subverting political power can tempt readers into viewing his position as merely negative. This would, however, be a mistake. Diogenes is clearly contentious, but he is so for the sake of promoting reason and virtue. In the end, for a human to be in accord with nature is to be rational, for it is in the nature of a human being to act in accord with reason. Diogenes has trouble finding such humans, and expresses his sentiments regarding his difficulty theatrically. Diogenes is reported to have “lit a lamp in broad daylight and said, as he went about, ‘I am searching for a human being’” .

“For the Cynics, life in accord with reason is lived in accord with nature, and therefore life in accord with reason is greater than the bounds of convention and the polis. Furthermore, the Cynics claim that such a life is the life worth living. As a homeless and penniless exile, Diogenes experienced the greatest misfortunes of which the tragedians write, and yet he insisted that he lived the good life: “He claimed that to fortune he could oppose courage, to convention nature, to passion reason”.

Diogenes Laërtius on Diogenes of Sinope’s Crazy Early Life


Diogenes Laërtius wrote: “Diogenes was a native of Sinope, the son of Tresius, a money-changer. And Diocles says that he was forced to flee from his native city, as his father kept the public bank there, and had adulterated the coinage. But Eubulides, in his essay on Diogenes, says, that it was Diogenes himself who did this, and that he was banished with his father. And, indeed, he himself, in his Perdalus, says of himself that he had adulterated the public money. [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“Others say that he was one of the curators, and was persuaded by the artisans employed, and that he went to Delphi, or else to the oracle at Delos, and there consulted Apollo as to whether he should do what people were trying to persuade him to do; and that, as the God gave him permission to do so, Diogenes, not comprehending that the God meant that he might change the political customs of his country if he could, adulterated the coinage; and being detected, was banished. as some people say, but as other accounts have it, took the alarm and fled away of his own accord. Some again, say that he adulterated the money which he had received from his father; and that his father was thrown into prison and died there; but that Diogenes escaped and went to Delphi, and asked, not whether he might tamper with the coinage, but what he could do to become very celebrated, and that in consequence he received the oracular answer which I have mentioned.

“And when he came to Athens he attached himself to Antisthenes; but as he repelled him, because he admitted no one; he at last forced his way to him by his pertinacity. And once, when he raised his stick at him, he put his head under it, and said, "Strike, for you will not find any stick hard enough to drive me away as long as you continue to speak." And from this time forth he was one of his pupils; and being an exile, he naturally betook himself to a simple mode of life.

“And when, as Theophrastus tells us, in his Megaric Philosopher, he saw a mouse running about and not seeking for a bed, nor taking care to keep in the dark, nor.looking for any of those things which appear enjoyable to such an animal, he found a remedy for his own poverty. He was, according to the account of some people, the first person who doubled up his cloak out of necessity, and who slept in it; and who carried a wallet, in which he kept his food; and who used whatever place was near for all sorts of purposes, eating, and sleeping, and conversing in it. In reference to which habit he used to say, pointing to the Colonnade of Jupiter. and to the Public Magazine, "that the Athenians had built him places to live in." Being attacked with illness, he supported himself with a staff; and after that he carried it continually, not indeed in the city, but whenever he was walking in the roads, together with his wallet, as Olympiodorus, the chief man of the Athenians tells us; and Polymeter, the orator, and Lysanias, the son of Aeschorion, tell the same story.

“When he had written to some one to look out and get ready a small house for him, as he delayed to do it, he took a cask which he found in the Temple of Cybele, for his house, as he himself tells us in his letters. And during the summer he used to roll himself in the warm sand, but in winter he would embrace statues all covered with snow, practising himself, on every occasion, to endure anything. 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."

“He was greatly beloved by the Athenians; accordingly, when a youth had broken his cask they beat him, and gave Diogenes another. And Dionysius, the Stoic, says that after the battle of Chnronea he was taken prisoner and brought to Philip; and being asked who he was, replied, "A spy, to spy upon your insatiability." And Philip marvelled at him and let him go. Once, when Alexander had sent a letter to Athens to Antipater, by the hands of a man named Athlias, he, being present, said, "Athlias from Athlius, by means of Athlias to Athlius. When Perdiccas threatened that he would put him to death if he did not come to him, he replied, "That is nothing strange, for a scorpion or a tarantula could do as much: you had better threaten me that, if I kept away, you should be very happy." He used constantly to repeat with emphasis that an easy life had been given to man by the Gods, but that it had been overlaid by their seeking for honey, cheese-cakes, and unguents, and things of that sort. On which account he said to a man, who had his shoes put on by his servant, "You are not thoroughly happy, unless he also wipes your nose for you; and he will do this, if you are crippled in your hands."

Diogenes Takes Up Teaching After Being Sold By Pirates


Fable of Diogenes

Diogenes Laërtius wrote: He bore being sold with a most magnanimous spirit. For as he was sailing to Aegina, and was taken prisoner by some pirates, under the command of Scirpalus, he was carried off to Crete and sold; and when the Circe asked him what art he understood, he said, "That of governing men." And presently pointing out a Corinthian, very carefully dressed, he said, "Sell me to that man; for he wants a master." Accordingly Xeniades bought him and carried him away to Corinth; and then he made him tutor of his sons, and committed to him the entire management of his house. And he behaved himself in every affair in such a manner, that Xeniades, when looking over his property, said, "A good genius has come into my house." And Cleomenes, in his book which is called the Schoolmaster, says, that he wished to ransom all 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, of 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. [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“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 be answered, "Govern men." And so he bade the crier "give notice that if any one 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 colour 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, after hawking a little, he spit in his face, saying that he could not find a worse place. But some tell this story of Aristippus. Once, he called out, "Holloa, men." And when some people gathered round him in conesequence, he drove them away with his stick, saying, "I called men, and not dregs." This anecdote I have derived from Hecaton, in the first book of his Apophthegms. They also relate that Alexander said that if he had not been Alexander, he should have liked to be Diogenes. He used to call annátêriu (cripples), not those who were dumb and blind, but those who had no wallet (pêra). On one occasion he went half shaved into an entertainment of young men, as Metrocles tells us in his Apophthegms, and so was beaten by them. And afterwards he wrote the names of all those who had beaten him, on a white tablet, and went about with the tablet round his neck, so as to expose them to insult, as they were generally condemned and reproached for their conduct.

“And the man had the gift of persuasion in a wonderful degree; so that he could easily overcome any one 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.

Diogenes of the Merits of Poverty


Diogenes asking for alms

Diogenes Laërtius wrote: “Once, when he was invited to a banquet, he said that he would not come: for that the day before no one had thanked him for coming. He used to go bare foot through the snow, and to do a number of other things which have been already mentioned. Once he attempted to eat raw meat, but he could not digest it. On one occasion he found Demosthenes, the orator, dining in an inn; and as he was slipping away, he said to him, "You will now be ever so much more in an inn." [This line is from Euripedes, Medea, 411.] Once, when some strangers wished to see Demosthenes, he stretched out his, middle finger and said, "This is the great demagogue of the Athenian people." When some one had dropped a loaf, and was ashamed to pick it up again, he, wishing to give him a lesson, tied a cord round the neck of a bottle and dragged it all through the Ceramicus. He used to say, that he imitated the teachers of choruses, for that they spoke too loud, in order that the rest might catch the proper tone. [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

Another of his sayings, was that most men were within a finger’s breadth of being mad. If, then, any one were to walk along, stretching out his middle finger, he will seem to be mad; but if he puts out his forefinger, he will not be thought so. Another of his sayings was, that things of great value were often sold for nothing, and vice versâ. Accordingly, that a statue would fetch three thousand drachmas, and a bushel of meal only two obols; and when Xeniades had bought him, he said to him, "Come, do what you are ordered to." And when he said —"The streams of sacred rivers now, Run backwards to their source!" “Suppose," rejoined Diogenes, "you had been’ sick, and had bought a. physician, could you refuse to be guided by him, and tell him—"The streams of sacred rivers now, Run backwards to their source"

“Once a man came to him, and wished to study philosophy as his pupil; and he gave him a saperda [The saperda was the corancinus (a kind of fish) when salted.] and made him follow him. And as he from shame threw it away and departed, he soon afterwards met him and, laughing, said to him, "A saperda has dissolved your friendship for me." But Diodes tells this story in the following manner; that when some one said to him, "Give me a commission, Diogenes," he carried him off, and gave him a halfpenny worth of cheese to carry. And as he refused to carry it, " See," said Diogenes, "a halfpenny worth of cheese has broken off our friendship."

“On one occasion he saw a child drinking out of its hands, and so he threw away the cup which belonged to his wallet, saying, "That child has beaten me in simplicity." He also threw away his spoon, after seeing a boy, when he had broken his vessel, take up his lentils with a crust of bread. And he used to argue thus, — "Everything belongs to the gods; and wise men are the friends of the gods. All things are in common among friends; therefore everything belongs to wise men." Once he saw a woman falling down before the Gods in an unbecoming attitude; he, wishing to cure her of her superstition, as Zoilus of Perga tells us, came up to her, and said, "Are you not afraid, O woman, to be in such an indecent attitude, when some God may be behind you, for every place is full of him?" He consecrated a man to Aesculapius, who was to run up and beat all these who prostrated themselves with their faces to the ground; and he was in the habit of saying that the tragic curse had come upon him, for that he was—“Houseless and citiless, a piteous exile, From his dear native land; a wandering beggar, Scraping a pittance poor from day to day.”

Diogenes on Plato, Socrates and Philosophy In General

Diogenes Laërtius (A.D. 180-240) wrote: “He was very violent in expressing his haughty disdain of others. He said that the scholê (school) of Eueides was cholê (gall). And he used to call Plato’s discussions disguise. It was also a saying of his that the Dionysian games were a great marvel to fools; and that the demagogues were the ministers of the multitude. He used likewise to say, "that when in the course of his life he beheld pilots, and physicians, and philosophers, he thought man the wisest of all animals; but when again he beheld interpreters of dreams, and soothsayers. and those who listened to them, and men puffed up with glory or riches, then he thought that there was not a more foolish animal than man," Another of his sayings was, "that he thought a man ought oftener to provide himself with a reason than with a halter." [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“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." "

“On one occasion, when he noticed Plato at a very costly entertainment tasting some olives, he said, "O you wise man! why, after having sailed to Sicily for the sake of such a feast, do you not now enjoy what you have before you ?" And Plato replied, "By the Gods, Diogenes, while I was there I ate olives and all such things a great deal." Diogenes rejoined, "What then did you want to sail to Syracuse for? Did not Attica at that time produce any olives?"

“But Phavorinus, in his Universal History, tells this story of Aristippus. At another time he was eating dried figs, when Plato met him, and he said to him, "You may have a share of these;" and 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." ....When Plato was discoursing about his "ideas," and using the nouns "tableness " and "cupness ;" "I, O Plato!" interrupted Diogenes, "see a table and a cup, but I see no tableness or cupness." Plato made answer, "That is natural enough, for you have eyes, by which a cup and a table are contemplated; but you have not intellect, by which tableness and cupness are seen."


Diogenes gives Plato a plucked chicken


“On one occasion, he was asked by a certain person, "‘What sort of a man, O Diogenes, do you think Socrates?" and he said, "A madman." Another time, the question was put to him, when a man ought to marry? and his reply was, "Young men ought not to marry yet, and old men never ought to marry at all." When asked what he would take to let a man give him a blow on the head ?" he replied, "A helmet." Seeing a youth smartening himself up very carefully, he said to him, "If you are doing that for men, you are miserable [a fool]; and if for women, you are profligate [a knave]." Once he saw a youth blushing, and addressed him, "Courage, my boy, that is the complexion of virtue." Having once listened to two lawyers, he condemned them both; saying, "That the one had stolen the thing in question, and that the other had not lost it." When asked what wine he liked to drink, he said, "That which belongs to another," A man said to him one day, "Many people laugh at you." "But I," he replied, am not laughed down." When a man said to him, that it was a bad thing to live; "Not to live," said he, "but to live badly." When some people were advising him to make search for a slave who had run away," he said, "It would be a very absurd thing for Manes to be able to live without Diogenes, but for Diogenes not to be able to live without Manes." When he was dining on olives, a cheese-cake was brought in, on which he threw the olive away [mistranslation: rather he threw away the cake], saying: “Keep well aloof, O stranger, from all tyrants. [This is a line of the Phcenissn of Euripides, v. 40] And presently he added: “He drove the olive off (mastixen d' elaan) [The pun here is on the similarity of the noun elaan, an olive, to the verb elaan, to drive; the words mastixen d' elaan are of frequent occurrence in Homer.]

“When he was asked what sort of a dog he was, he replied, "When hungry, I am a dog of Melita; when satisfied, a Molossian; a sort ‘which most of those who praise, do not like to take out hunting with them, because of the labour of keeping up with them; and in like manner, you cannot associate with me, from fear of the pain I give you." The question was put to him, whether wise men ate cheese-cakes, and he replied, "They eat everything, just as the rest of mankind." When asked why people give to beggars and not to philosophers, he said, "Because they think it possible that they themselves may become lame and blind, but they do not expect ever to turn out philosophers." He once begged of a covetous man, and as he was slow to give, he said, "Man, I am asking you for something to maintain me (eis trophên) and not to bury me (eis taphên)." When some one reproached him for having tampered with the coinage, he said, "There was a time when I was such a person as you are now; but there never was when you were such as I am now, and never will be." And to another person who reproached him on the same grounds, he said, "There were times when I did what I did not wish to, but that is not the case now." When he went to Myndus, he saw some very large gates, but the city was a small one, and so he said, "Oh men of Myndus, shut your gates, lest your city should steal out." On one occasion, he saw a man who had been detected stealing purple, and so he said: “A purple death, and mighty fate o’ertook him. [Homer. Il. v. 83]

“When Craterus entreated him to come and visit him, he said, "I would rather lick up salt at Athens, than enjoy a luxurious table with Craterus." On one occasion, he met Anaximenes, the orator, who was a fat man, and thus accosted him; "Pray give us, who are poor, some of our belly; for by so doing you will be relieved yourself, and you will assist us " And once, when he was discussing some point, Diogenes held up a piece of salt fish, and drew off the attention of his hearers; and as Anaximenes was indignant at this, he said, "See, one pennyworth of salt fish has put an end to the lecture of Anaximenes." Being once reproached for eating in the market-place, he made answer, "I did, for it was in the market-place that I was hungry." Some authors also attribute the following repartee to him.. Plato saw him washing vegetables, and so, coming up to him, he quietly accosted him thus, "If you had paid court to Dionysius, you would not have been washing vegetables." "And," he replied, with equal quietness, "if you had washed vegetables, you would never have paid court to Dionysius." When a man said. to him once, "Most people laugh at you;" "And very likely," he replied, "the asses laugh at them; but they do not regard the asses, neither do I regard them." Once he saw a youth studying philosophy, and said to him, "Well done; inasmuch as you are leading those who admire your person to contemplate the beauty of your mind."

Diogenes on the Pretentiousness of Learnedness, Wealth and Status


Raphael's Diogenes

Diogenes Laërtius wrote: “On one occasion a man was reading some long passages, and when he came to the end of the book and showed that there was nothing more written, "Be of good cheer, my friends," exclaimed Diogenes, "I see land." A man once proved to him syllogistically that he had horns, so he put his hand to his forehead and said, "I do not see them." And in a simi1ar manner he replied to one who had been asserting that there was no such thing as motion, by getting up and walking away. When a man was talking about the heavenly bodies and meteors, "Pray how many days," said he to him, "is it since you came down from heaven ?" [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“A profligate eunuch had written on his house, "Let no evil thing enter in." "Where," said Diogenes, "is the master of the house going [to go to get in]?" After having anointed his feet with perfume, he said that the ointment from his head mounted up to heaven, [but] that from his feet up to his nose. When the Athenians entreated him to be initiated in the Eleusinian mysteries, and said that in the shades below the initiated had the best seats; ."It will," he replied, "be an absurd thing if .Aegesilaus and Epaminondas are to live in the mud, and some miserable wretches, who have been initiated, are to be in the islands of the blest." Some mice crept up to his table, and he said, "See, even Diogenes maintains his favourites [parasutes]." Once, when he was leaving the bath, and a man asked him whether many men were bathing, he said, "No ;" but when a number of people came out, he confessed that there were a great many [bathers]. When Plato called him a dog, he said, "Undoubtedly, for I have come back to those who sold me."

“Plato defined man thus: "Man is a two-footed, featherless animal," and was much praised for the definition; so Diogenes plucked a cock and brought it into his school, and said, "This is Plato’s man." On which account this addition, was made to the definition, "With broad flat nails." A man once asked him what was the proper time for supper, and he made answer, "If you are a rich man, whenever you please; and if you are a poor man, whenever you can." When he was at Megara he saw some sheep carefully covered over with skins, and the children running about naked; and so he said, "It is better at Megara to be a man’s ram, than his son." A man once struck him with a beam, and then said, "Take care." "What," said he, "are you going to strike me again?" He used to say that the demagogues were the servants [lackeys] of the people; and garlands the blossoms of glory. Having lighted a candle in the day time, he said, "I am looking for a man." On one occasion he stood under a fountain, and as the bystanders were pitying him, Plato, who was present, said to them, "If you wish really to show your pity for him, come away;" intimating that he was only acting thus out of a desire for notoriety [out of vanity]. Once, when a man had struck him with his fist, he said, "O Hercules, what a strange thing that I should be walking about with a helmet on without knowing it!".

“When Midias struck him with his fist and said, "There are three thousand drachmas for you ;" the next day Diogenes took the cestus of a boxer and beat him soundly, and said, "There are three thousand drachmas for you." When Lysias, the drug-seller, asked him whether he thought that there were any Gods: "How," said he, "can I help [but] thinking so, when I consider you to be hated by them?" but some attribute this reply to Theodorus. Once he saw a man purifying himself by washing, and said to him, "Oh, wretched man, do not you know that as you cannot wash away blunders in grammar by purification, so, too, you can no more efface the errors of a life in that same manner?"

“He used to say that men were wrong for complaining of fortune; for that they ask of the Gods what appear to be good things, not what are really so. And to those who were alarmed at dreams he said, that they did not regard what they do while they are awake, but make a great fuss about what they fancy they see while they are asleep. Once, at the Olympic games, when the herald proclaimed, "Dioxippus is the conqueror of men ;" he said, "He is the conqueror of slaves, I am the conqueror of men."

Diogenes Defends Stealing and Masturbating in the Market


Diogenes Laërtius wrote: “On one occasion, when he had seen the hieromnemones [The heironmêmones were the sacred secretaries of a deputy or minister] leading off one of the stewards who had. stolen a goblet, he said, "The great thieves are carrying off the little thief." At another time, seeing a young man throwing stones at a cross, he said, "Well done, you will be sure to reach the mark [viz., end up at the gallows]." Once, too, some boys got round him and said, "We are taking care that you do not bite us;" but he said, "Be of good cheer, my boys, a dog does not eat beef." He saw a man giving himself airs because he was clad in a lion’s skin, and said to him, "Do not go on disgracing the garb of nature." When people were speaking of the happiness of. Calisthenes, and saying what splendid treatment he received from Alexander, he replied, "The man then is wretched, for he is forced to breakfast and dine whenever Alexander chooses." When he was in want of money, he said that he reclaimed it from his friends and did not beg for it. [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“On one occasion he was working with his hands [viz., masturbating] in the market-place, and said, "I wish I could rub my stomach in the same way, and so avoid hunger." When he saw a young man going with some satraps to supper, he dragged him away and led him off to his relations, and bade them take care of him. He was once addressed by a youth beautifully adorned, who asked him some question; and he refused to give him any answer, till he satisfied him whether he was a man or a woman. And on one occasion, when a youth was playing the cottabus in the bath, he sad to him, "The better you do it, the worse you do it [to yourself]." Once at a banquet, some of the guests threw him bones, as if he had been a dog; so he, as he went away, put up his leg against them as if he had been a dog in reality. He used to call the orators, and all those who speak for fame trisanthropoi (thrice men), instead trisathlioi (thrice miserable). He said that a rich but ignorant man, was like a sheep with a golden fleece. When he saw a notice on the house of a profligate man, "To be sold." "I knew," said he, "that you who are so incessantly drunk, would soon vomit up your owner." To a young man, who was complaining of the number of people who sought his acquaintance, he said, "Do not make such a parade of your vanity."

“Having been in a very dirty bath, he said, "I wonder where the people, who bathe here, clean themselves." When all the company was blaming an indifferent [stout] harp-player, he alone praised him, and being asked why he did so, he said, "Because, though he is such as he is, he plays the harp and does not steal." He saluted a harp player who was always being left alone by his hearers, with, "Good morning, cock;" and when the man asked him, "Why so ?" he said, "Because you, when you sing, make every one get up." When a young man was one day making a display of himself [in giving speeches], he having filled the bosom of his robe with lupins, began to eat them; and when the multitude looked at him, he said, "that he marvelled at their leaving the young man to look at him." And when a man who was very superstitious said to him "With one blow I will break your head;" "And I," he replied, "with one sneeze [from the left] will make you tremble." When Hegesias entreated him to lend him one of his books, he said, "You are a silly fellow, Hegesias. for you will not take painted figs, but real ones; and yet you overlook the genuine practice of virtue, and seek for what is merely written." A man once reproached him with his banishment, and his answer was, "You wretched man, that is what made me a philosopher." And when, on another occasion, some one said to him, "The people of Sinope condemned you to banishment," he replied, "And I condemned them to remain where they were." Once he saw a man who had been victor at the Olympic games, feeding (nemonta) sheep, and he said to him, " You have soon come across my friend from the Olympic games, to the Nemean [lit.: Shepherd's Bush]." When he was asked by athletes are insensible to pain, he said, "Because they are built up of pork and beef."

Diogenes on Dogs, Courtesans and Alexander the Great


Diogenes Laërtius wrote: “Once Alexander the Great came and stood by him, and said, "I am Alexander, the great king." "And I," said he, "am Diogenes the dog [cuôn, also, Cynic]." And when he was asked to what actions of his it was owing that he was called a dog, he said, "Because I fawn upon those who give me anything, and bark at those who give me nothing, and bite the rogues."...And another of his sayings was that he opposed confidence to fortune, nature to law, and reason to suffering. Once, while he was sitting in the sun in the Craneum, Alexander was standing by, and said to him, "Ask any favour you choose of me." And he replied, " Cease to shade me from the sun." [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“On one occasion he was gathering some of the fruit of a fig-tree, and when the man who was guarding it told him a man hung himself on this tree the other day, " I, then," said he, " will now purify it." Once he saw a man who had been a conqueror at the Olympic games looking very often at a courtesan; " Look," said he, "at that warlike ram, who is taken prisoner by the first [foxy] girl he meets." One of his sayings was, that good-looking courtesans were like poisoned mead.”

“On one occasion he was eating his dinner in the market-place, and the bystanders kept constantly calling out "Dog;" but he said, "It is you who are the dogs, who stand around me while I am at dinner." When two effeminate fellows were getting out of his way, he said, "Do not be afraid, a dog does not eat beetroot." Being once asked about a debauched boy, as to what country he came from, he said, "He is a Tegean." Seeing an unskilful wrestler professing to heal a man he said, "What are you about, are you in hopes now to overthrow those who formerly conquered you ?" On one occasion he saw the son of a courtesan throwing a stone at a crowd, and said to him, "Take care, lest you hit your father." When a boy showed him a sword that he had received from one to whom he had done some discreditable service, he told him, "The sword is a good sword, but the handle is infamous." And when some people were praising a man who had given him some-thing, he said to them, "And do not you praise me who was worthy to receive it?" He was asked by some one to give him back his cloak; but he replied, "If you gave it me, it is mine; and if you only lent it me, I am using it." A supposititious son of somebody once said to him, that he had gold in his cloak; "No doubt," said he, "that is the very reason why I sleep with it under my head." When he was asked what advantage he had derived from philosophy, he replied, "If no other, at least this, that I am prepared for every kind of fortune." The question was put to him what countryman he was, and ho replied, "A Citizen of the world." Some men were sacrificing to the Gods to prevail on them to send them sons, and he said, "And do you not sacrifice to procure sons of a. particular character?" Once he was asking the president of a society for a contribution, and said to him:—“"Spoil all the rest, but keep your hands off Hector."


Alexander the Great visits Diogenes

“He used to say that courtesans were the queens of kings; for that they asked them for whatever they chose. When the Athenians had voted that Alexander was Bacchus, he said to them, "Vote, too, that I am Serapis." When a man rproached him for going into unclean places, he said, "The sun too penetrates into privies, but is not polluted by them." When supping in a temple, as some dirty loaves were set before him, he took them up and threw them away, saying that nothing dirty ought to come into a temple; and when some one said to him, "You philosophize without being possessed of any knowledge," he said, "If I only pretend to wisdom, that is philosophizing." A man once brought him a boy, and said that he was a very clever child, and one of an admirable disposition." "What, then," said Diogenes, "does he want of me?" He used to say, that those who utter virtuous sentiments but do not do them, are no better than harps, for that a harp has no hearing or feeling. Once he was going into a theatre while every one else was coming out of it; and when asked why he did so, "It is," said he, "what I have been doing all my life." Once when he saw a young man putting on effeminate airs, he said to him, "Are you not ashamed to have worse plans for yourself than nature had for you? for she has made you a man, but you are trying to force yourself to be a woman." When he saw an ignorant man tuning a psaltery, he said to him, "Are you not ashamed to be arranging proper sounds on a wooden instrument, and not arranging your soul to a proper life?" When a man said to him, "I am not calculated [fitted] for philosophy," he said, "Why then do you live, if you have no desire to live properly?" To a man who treated his father with contempt, he said, "Are you not ashamed to despise him to whom you owe it that you have it in your ,power to give yourself airs at all?" Seeing a handsome young man chattering in an unseemly manner he said, "Are you not ashamed to draw a sword out of lead out of a scabbard of ivory?" Being once reproached for drinking in a vintner’s shop, he said, "I have my hair cut, too, in a barber’s." At another time, he was attacked for having accepted a cloak from Antipater, but he replied: — "Refuse not thou to heed/ The gifts which from the mighty Gods proceed." [Homer, lliad, iii 65]

“A man once struck him with a broom, and said, "Take care." so he struck him in return with his staff, and said, "Take care." “He once said to a man who was addressing anxious entreaties to a courtesan, "What can you wish to obtain, you wretched man, that you had not better be disappointed in?" Seeing a man reeking all over with unguents, he said to him, "Have a care, lest the fragrance of your head give a bad odour to your life." One of his sayings was, that servants serve their masters, and that wicked men are the slaves of their appetites. Being asked why [footmen ]slaves were called andrapoda, he replied, "Because they have the feet of men (tous podas andrôn), and a soul such as you who are asking this question." He once asked a profligate fellow for a mina; and when he put the question to him, why he asked others for an obol, and him for a mina, he saidm "Because I hope I to get something from the others another time, but the Gods alone know whether I shall ever extract anything from you again." Once he was reproached for asking favours, while Plato never asked for any; and he said;—"He asks as well as I do, but he does it/ Bending his head, that no one else may hear."

Diogenes on Art Imitating Life

Diogenes Laërtius wrote: ““He once asked for a statue; and being questioned as to his reason for doing so, he said, "I am practising disappointment." Once he was begging of some one (for he did this at first out of actual want), he said, "If you have given to any one else, give also to me; and if you have never given to any one, then begin with me." On one occasion, he was asked by the tyrant, "What sort of brass was the best for a statue ?" and he replied, "That of which the statues of Haromodius and Aristogiton are made." When he was asked how Dionysius treats his friends, he said, "Like bags; those which are full he hangsup, and those which are empty he throws away." A man who was lately married put an inscription en his house, " Hercules Callinicus, the son of Jupiter, lives here; let no evil enter." And so Diogenes wrote in addition, "An alliance is made after the war is over." He used to say that covetousness was the metropolis of all evils. Seeing on one occasion a profligate man in an inn eating olives, he said, "If you had dined [viz., breakfasted] thus, you would not have supped thus." One of his apophthegms was, that good men were the images of the Gods; another, that love was the business of those who had nothing to do. When he was asked what was miserable in life, he answered, "An indigent old man." And when the question was put to him, what beast inflicts the worst bite, he said, " Of wild beasts the sycophant, and of tame animals the flatterer."[Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]


Diogenes tells Alexander to stop blocking the sun

“On one occasion he saw two Centaurs very badly painted; he said, "Which of the two is the worst [cheirôn: Chiron was the name for the celebrated Centaur tutor of Achilles]?" He used to say that a speech, the object of which was solely to please, was a honeyed halter. He called the belly, the Charybdis of life. Having heard once that Didymon the adulterer, had been caught in the fact [viz., in the act], he said, "He deserves to be hung by his name [viz., by his balls]." When the question was put to him, why gold is of a pale colour, he said, " Because it has so many people plotting against it." When he saw a woman in a litter, he said," The cage is not suited to the animal." And seeing a runaway slave sitting on a well, he said, "My boy, take care you do not fall in." Another time, he saw a little boy who was a stealer of clothes from the baths, and said, "Are you going for unguents, or for other garments." Seeing some women hanging on olive trees, he said, "I wish every tree bore similar fruit." At another time, he saw a clothes’ stealer, and addressed him thus :
What moves thee, say, when sleep has clos’d the sight,
To roam the silent fields in dead of night
Art thou some wretch by hopes of plunder led,
Through heaps of carnage to despoil the dead
[Homer, Illiad, x. 343, 387]

“When he was asked whether he had any girl or boy to wait on him, he said, "No." And as his questioner asked further, "If then you die, who will bury you?" He replied, "Whoever wants my house." Seeing a handsome youth sleeping without any protection, he nudged him, and said, "Wake up—“Mix’d with the vulgar shall thy fate be found,
Pierc’d in the back, a vile dishonest wound. [Homer, Illiad, v 40, viii 95]
And he addressed a man who was buying delicacies at a great expense :
“Not long, my son, will you on earth remain,
If such [be] your dealings. [Cf., Homer, Illiad, xiv 95, Pope's translation]

“A certain person was admiring the offerings in the temple at Samothrace [The Samothracian Gods were Gods of the sea, and it was customary for those who had been saved from shipwreck to make them an offering of some part of what they had saved; and of their hair, if they had saved nothing but, their lives], and he said to him, "They would have been much more numerous, if those who were lost had offered them instead of those who were saved;" but some attribute this speech to Diagoras the Thelian. Once he saw a handsome youth going to a banquet, and said to him, "You will come back worse ;" and when he the next day after the banquet said to him, "I have left the banquet, and was no worse for it;" he replied, "You were not Chiron, but Eurytion." [Eurytion was another Of the Centaurs, who was killed by Hercules.] He was begging once of a very ill-tempered man, and as he said to him, "If you can persuade me, I will give you something ;" he replied, "If I could persuade you, I would beg you to hang yourself." He was on one occasion returning from Lacedaemon (Sparta) to Athens; and when some one asked him, "Whither are you going, and whence do you come?" he said, " I am going from the men’s apartments to the women’s."

Diogenes on Sports and Training the Mind


Diogenes Laërtius wrote: “Another time he was returning from the Olympic games, and when some one asked him whether there had been a great multitude there, he said, "A great multitude, but very few men." He used to say that debauched men resembled figs growing on a precipice; the fruit of which is not tasted by men, but devoured by crows and vultures. When Phryne had dedicated a golden statue of Venus at Delphi, he wrote upon it, "From the profligacy of the Greeks." [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“One day he saw an unskilful archer shooting; so he went and sat down by the target, saying, "Now I shall be out of harm’s way." He used to say, that those who were in love were disappointed in regard of the pleasure they expected. When he was asked whether death was an evil, he replied, "How can that be an evil which we do not feel when it is present?" When Alexander was once standing by him, and saying, "Do not you fear me ?" He replied, " No; for what are you, a good or an evil?" And as he said that he was good, "Who, then," said Diogenes, "fears the good ?" He used to say, that education was, for the young sobriety, for the old comfort, for the poor riches, and for the rich an ornament." When Didymus the adulterer was once trying to cure the eye of a young girl, he said, "Take care, lest when you are curing the eye of the maiden, you do not hurt the pupil." A man once said to him, that his friends laid plots against him; "What then," said he, " are you to do, if you must look upon both your friends and enemies in the same light ?"

“On one occasion he was asked, what was the most excellent thing among men; and he said, " Freedom of speech (parrêsia)." He went once into a school, and saw many statues of the Muses, but very few pupils, and said, "Gods, and all my good schoolmasters, you have plenty of pupils." He was in the habit of doing everything in public, whether in respect of Venus or Ceres; and he used to put his conclusions in this way to people: "If there is nothing absurd in dining, then it is not absurd to dine in the market-place. But it is not absurd to dine, therefore it is riot absurd to dine in the market-place." And as he was continually doing manual work [viz., masturbating] in public, he said one day, "Would that by rubbing my belly I could get rid of hunger." Other sayings also are attributed to him, which it would take a long time to enumerate, there is such a multiplicity of them.

“He used to say, that there were two kinds of exercise: that, namely, of the mind and that of the body; and that the latter of these created in the mind such quick and agile phantasies at the time of its performance, as very much facilitated the practice of virtue; but that one was imperfect without the other, since the health and vigour necessary for the practice of what is good, depend equally on both mind and body. And he used to allege as proofs of this, and of the ease which practice imparts to acts of virtue, that people could see that in the case of mere common working trades, and other employments of that kind, the artisans arrived at no inconsiderable accuracy by constant practice; and that any one may see how much one flute player, or one wrestler, is superior to another, by his own continued practice. And that if these men transferred the same training to their minds they wou1d not labour in a profitless or imperfect manner. He used to say also, that there was nothing whatever in life which could be brought to perfection without practice, and that that alone was able to overcome every obstacle; that, therefore, as we ought to repudiate all useless toils, and to apply ourselves to useful labours, and to live happily, we are only unhappy in consequence of most exceeding folly. For the very contempt of pleasure, if we only inure ourselves to it, is very pleasant; and just as they who are accustomed to live luxuriously, are brought very unwillingly to adopt the contrary system; so they who have been originally inured to that opposite system, feel a sort of pleasure in the contempt of pleasure.

Diogenes’ Death


Diogenes Laërtius wrote: “ 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 so[n]
Of Jove, and a most heavenly-minded dog,
The wise Diogenes. [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book VI: The Cynics”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]

“Others say that he, while intending to distribute a polypus [viz., octopus] 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 [247] citizens honoured 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
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 metre.
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.”

Image Sources: Wikimedia Commons

Text Sources: Internet Ancient History Sourcebook: Greece sourcebooks.fordham.edu ; Internet Ancient History Sourcebook: Hellenistic World sourcebooks.fordham.edu ; BBC Ancient Greeks bbc.co.uk/history/; Canadian Museum of History, Perseus Project - Tufts University; perseus.tufts.edu ; MIT Classics Online classics.mit.edu ; Gutenberg.org, Metropolitan Museum of Art, National Geographic, Smithsonian magazine, New York Times, Washington Post, Live Science, Discover magazine, Natural History magazine, Archaeology magazine, The New Yorker, Encyclopædia Britannica, "The Discoverers" and "The Creators" by Daniel Boorstin. "Greek and Roman Life" by Ian Jenkins from the British Museum, Wikipedia, Reuters, Associated Press, The Guardian, AFP and various books and other publications.

Last updated September 2024


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