Vitae philosophorum

The city gave him a magnificent funeral and inscribed on his tomb[*](Anth. Pal. vii. 90.):

Here Bias of Priene lies, whose name
1. Brought to his home and all Ionia fame.

Here Bias rests. A quiet death laid low
1. The aged head which years had strewn with snow.
2. His pleading done, his friend preserved from harms,
3. A long sleep took him in his grandson’s arms.

He wrote a poem of 2000 lines on Ionia and the manner of rendering it prosperous. Of his songs the most popular is the following:

Find favour with all the citizens . . .
1. . . . in whatever state you dwell.
2. For this earns most gratitude;
3. the headstrong spirit often flashes forth with harmful bane.

The growth of strength in man is nature’s work; but to set forth in speech the interests of one’s country is the gift of soul and reason. Even chance brings abundance of wealth to many. He also said that he who could not bear misfortune was truly unfortunate; that it is a disease of the soul to be enamoured of things impossible of attainment; and that we ought not to dwell upon the woes of others. Being asked what is difficult, he replied, Nobly to endure a change for the worse. He was once on a voyage with some impious men; and, when a storm was encountered, even they began to call upon the gods for help. Peace! said he, lest they hear and become aware that you are here in the ship. When an impious man asked him to define piety, he was silent; and when the other inquired the reason, I am silent, he replied, because you are asking questions about what does not concern you.

Being asked What is sweet to men, he answered, Hope. He said he would rather decide a dispute between two of his enemies than between two of his friends; for in the latter case he would be certain to make one of his friends his enemy, but in the former case he would make one of his enemies his friend. Asked what occupation gives a man most pleasure, he replied, Making

Cherish wisdom. Admit the existence of the gods. If a man is unworthy, do not praise him because of his wealth. Gain your point by persuasion, not by force. Ascribe your good actions to the gods. Make wisdom your provision for the journey from youth to old age; for it is a more certain support than all other possessions.

Bias is mentioned by Hipponax as stated above, and Heraclitus, who is hard to please, bestows upon him especial praise in these words[*](P. 39 d, 112 b.): In Priene lived Bias, son of Teutames, a man of more consideration than any. And the people of Priene dedicated a precinct to him, which is called the Teutameum. His apophthegm is: Most men are bad.

Cleobulus, the son of Euagoras, was born at Lindus, but according to Duris he was a Carian. Some say that he traced his descent back to Heracles, that he was distinguished for strength and beauty, and was acquainted with Egyptian philosophy. He had a daughter Cleobuline, who composed riddles in hexameters; she is mentioned by Cratinus, who gives one of his plays her name, in the plural form Cleobulinae. He is also said to have rebuilt the temple of Athena which was founded by Danaus.

The inscription on the tomb of Midas is said by some to be his[*](Anth. Pal. vii. 153.):

I am a maiden of bronze and I rest upon Midas’s tomb. So long as water shall flow and tall trees grow,

and the sun shall rise and shine, and the bright moon, and rivers shall run and the sea wash the shore, here abiding on his tearsprinkled tomb I shall tell the passers-by—Midas is buried here.

Who, if he trusts his wits, will praise Cleobulus the dweller at Lindus for opposing the strength of a column to everflowing rivers, the flowers of spring, the flame of the sun, and the golden moon and the eddies of the sea? But all things fall short of the might of the gods; even mortal hands break marble in pieces; this is a fool’s devising.

The following riddle of Cleobulus is preserved in Pamphila’s collection[*](Anth. Pal. xiv. 101; Stob. Ecl. Phys. i. 99. 15 W.):

One sire there is, he has twelve sons, and each of these has twice thirty daughters different in feature; some of the daughters are white, the others again are black; they are immortal, and yet they all die.

Of his songs the most popular are: It is want of taste that reigns most widely among mortals and multitude of words; but due season will serve. Set your mind on something good. Do not become thoughtless or rude. He said that we ought to give our daughters to their husbands maidens in years but women in wisdom; thus signifying that girls need to be educated as well as boys. Further, that we should render a service to a friend to bind him closer to us, and to an enemy in order to make a friend of him. For we have to guard against the censure of friends and the intrigues of enemies.

When anyone leaves his house, let him first inquire what he means to do; and on his return let him ask himself what he has effected. Moreover, he advised men to practise bodily exercise; to be listeners rather than talkers; to choose instruction rather than ignorance; to refrain from ill-omened words; to be friendly to virtue, hostile to vice; to shun injustice; to counsel the state for the best; not to be overcome by pleasure; to do nothing by violence; to educate their children; to put an end to enmity. Avoid being affectionate to your wife, or quarrelling with her, in the presence of strangers; for the one savours of folly, the other of madness. Never correct a servant over your wine, for you will be thought to be the worse for wine. Mate with one of your own rank; for if you take a wife who is superior to you, her kinsfolk will become your masters.

When men are being bantered, do not laugh at their expense, or you will incur their hatred. Do not be arrogant in prosperity; if you fall into poverty, do not humble yourself. Know how to bear the changes of fortune with nobility.[*](These moral precepts are similar to those of Stobaeus in the Florilegium, e.g. i. 172.)

He died at the ripe age of seventy; and the inscription over him is[*](Anth. Pal. vii. 618.):

Here the wise Rhodian, Cleobulus, sleeps,
1. And o’er his ashes sea-proud Lindus weeps.

His apophthegm was: Moderation is best. And he wrote to Solon the following letter:

Cleobulus to Solon

You have many friends and a home wherever you go; but the most suitable for Solon will, say I, be Lindus, which is governed by a democracy. The island lies on the high seas, and one who lives here has nothing to fear from Pisistratus. And friends from all parts will come to visit you.

Periander, the son of Cypselus, was born at Corinth, of the family of the Heraclidae. His wife was Lysida, whom he called Melissa. Her father was Procles, tyrant of Epidaurus, her mother Eristheneia, daughter of Aristocrates and sister of Aristodemus, who together reigned over nearly the whole of Arcadia, as stated by Heraclides of Pontus in his book On Government. By her he had two sons, Cypselus and Lycophron, the younger a man of intelligence, the elder weak in mind. However, after some time, in a fit of anger, he killed his wife by throwing a footstool at her, or by a kick, when she was pregnant, having been egged on by the slanderous tales of concubines, whom he afterwards burnt alive.

When the son whose name was Lycophron grieved

And when well advanced in years he sent for his son to be his successor in the tyranny; but the Corcyraeans put him to death before he could set sail. Enraged at this, he dispatched the sons of the Corcyraeans to Alyattes that he might make eunuchs of them; but, when the ship touched at Samos, they took sanctuary in the temple of Hera, and were saved by the Samians.

Periander lost heart and died at the age of eighty. Sosicrates’ account is that he died fortyone years before Croesus, just before the 49th Olympiad.[*](584-580 b.c.) Herodotus in his first book says that he was a guest-friend of Thrasybulus, tyrant of Miletus.

Aristippus in the first book of his work On the Luxury of the Ancients[*](An unsavoury work by a scandal-monger who, to judge from the fragment of bk. iv., bore a grudge against philosophers, especially Academics: cf. Wilamowitz, Antigonos von Karystos, pp. 48 ff.) accuses him of incest with his own mother Crateia, and adds that, when the fact came to light, he vented his annoyance in indiscriminate severity. Ephorus records his now that, if he won the victory at Olympia in the chariot-race, he would set up a golden statue. When the victory was won, being in sore straits for gold, he despoiled the women of all the ornaments which he had seen them wearing at some local festival. He was thus enabled to send the votive offering.

There is a story that he did not wish the place where he was buried to be known, and to that end contrived the following device. He ordered two young men to go out at night by a certain road which he pointed out to them; they were to kill the man they met and bury him. He afterwards ordered four more to go in pursuit of the two, kill them and bury them; again, he dispatched a larger

In mother earth here Periander lies,
1. The prince of sea-girt Corinth rich and wise.

Grieve not because thou hast not gained thine end,

1. But take with gladness all the gods may send;
2. Be warned by Periander’s fate, who died
3. Of grief that one desire should be denied.

To him belongs the maxim: Never do anything for money; leave gain to trades pursued for gain. He wrote a didactic poem of 2000 lines. He said that those tyrants who intend to be safe should make loyalty their bodyguard, not arms. When some one asked him why he was tyrant, he replied, Because it is as dangerous to retire voluntarily as to be dispossessed. Here are other sayings of his: Rest is beautiful. Rashness has its perils. Gain is ignoble. Democracy is better than tyranny. Pleasures are transient, honours are immortal.

Be moderate in prosperity, prudent in adversity. Be the same to your friends whether they are in prosperity or in adversity. Whatever agreement you make, stick to it. Betray no secret. Correct not only the offenders but also those who are on the point of offending.

He was the first who had a bodyguard and who changed his government into a tyranny, and he would let no one live in the town without his permission, as we know from Ephorus and Aristotle.

Sotion and Heraclides and Pamphila in the fifth book of her Commentaries distinguish two Perianders, one a tyrant, the other a sage who was born in Ambracia.

Neanthes of Cyzicus also says this, and adds that they were near relations. And Aristotle[*](Periander is mentioned in the Politics of Aristotle (v. 4, 1304 a 32), but not as one of the Seven Wise Men. In Plato’s Protagoras, 343 A, where the Seven Wise Men are enumerated, Periander’s name is omitted, his place being taken by Myson. It would almost seem as if Diogenes Laertius knew of some passage in Aristotle in which Periander was called one of the Seven, though no such passage is extant.) maintains that the Corinthian Periander was the sage; while Plato denies this.

His apophthegm is: Practice makes perfect. He planned a canal across the Isthmus.

A letter of his is extant:

Periander to the Wise Men

Very grateful am I to the Pythian Apollo that I found you gathered together; and my letters will also bring you to Corinth, where, as you know, I will give you a thoroughly popular reception. I learn that last year you met in Sardis at the Lydian court. Do not hesitate therefore to come to me, the ruler of Corinth. The Corinthians will be pleased to see you coming to the house of Periander.

Periander to Procles

The murder of my wife was unintentional; but yours is deliberate guilt when you set my son’s heart against me. Either therefore put an end to my son’s harsh treatment, or I will revenge myself

There is also a letter written to him by Thrasybulus, as follows:

Thrasybulus to Periander

I made no answer to your herald; but I took him into a cornfield, and with a staff smote and cut off the over-grown ears of corn, while he accompanied me. And if you ask him what he heard and what he saw, he will give his message. And this is what you must do if you want to strengthen your absolute rule: put to death those among the citizens who are pre-eminent, whether they are hostile to you or not. For to an absolute ruler even a friend is an object of suspicion.

Anacharsis the Scythian was the son of Gnurus and brother of Caduidas, king of Scythia. His mother was a Greek, and for that reason he spoke both languages. He wrote on the institutions of the Greeks and the Scythians, dealing with simplicity of life and military matters, a poem of 800 lines. So outspoken was he that he furnished occasion for a proverb, To talk like a Scythian.

Sosicrates makes him come to Athens about the 47th Olympiad[*](591-588 B.C.) in the archonship of Eucrates. Hermippus relates that on his arrival at the house of Solon he told one of the servants to announce that Anacharsis had come and was desirous of seeing him and, if possible, of becoming his guest.

The

After a while Anacharsis returned to Scythia, where, owing to his enthusiasm for everything Greek, he was supposed to be subverting the national institutions, and was killed by his brother while they were out hunting together. When struck by the arrow he exclaimed, My reputation carried me safe through Greece, but the envy it excited at home has been my ruin. In some accounts it is said that he was slain while performing Greek rites.

Here is my own epitaph upon him[*](Anth. Pal. vii. 92.):

Back from his travels Anacharsis came,
1. To hellenize the Scythians all aglow;
2. Ere half his sermon could their minds inflame,
3. A wingèd arrow laid the preacher low.

It was a saying of his that the vine bore three kinds of grapes: the first of pleasure, the next of intoxication, and the third of disgust. He said he wondered why in Greece experts contend in the games and non-experts award the prizes. Being asked how one could avoid becoming a toper, he answered, By keeping before your eyes the disgraceful exhibition made by the drunkard. Again, he expressed surprise that the Greek lawgivers should impose penalties on wanton outrage, while they honour athletes for bruising one another. After

Oil he called a drug which produced madness, because the athletes when they anoint themselves with it are maddened against each other. How is it, he asked, that the Greeks prohibit falsehood and yet obviously tell falsehoods in retail trade? Nor could he understand why at the beginning of their feasts they drink from small goblets and when they are full from large ones. The inscription on his statues is: Bridle speech, gluttony, and sensuality. Being asked if there were flutes in Scythia, he replied, No, nor yet vines. To the question what vessels were the safest his reply was, Those which have been hauled ashore. And he declared the strangest thing he had seen in Greece to be that they leave the smoke on the mountains and convey the fuel into the city.[*](i.e. in the form of charcoal. Cf. A. S. Ferguson in Class. Rev. vol. xxxi. p. 97.) When some one inquired which were more in number, the living or the dead, he rejoined, In which category, then, do you place those who are on the seas? When some Athenian reproached him with being a Scythian, he replied, Well, granted that my country is a disgrace to me, you are a disgrace to your country.