Vitae philosophorum
Diogenes Laertius
Diogenes Laertius. Hicks, R. D., editor. Cambridge, MA.: Harvard University Press; London: William Heinemann Ltd., 1925.
Arcesilaus, the son of Seuthes, according to Apollodorus in the third book of his Chronology, came from Pitane in Aeolis. With him begins the Middle Academy; he was the first to suspend his judgement owing to the contradictions of opposing arguments. He was also the first to argue on both sides of a question, and the first to meddle with the system handed down by Plato and, by means of question and answer, to make it more closely resemble eristic.
At first, before he left Pitane for Athens, he was a pupil of the mathematician Autolycus, his fellow-countryman, and with him he also travelled to Sardis. Next he studied under Xanthus, the musician, of Athens; then he was a pupil of Theophrastus. Lastly, he crossed over to the Academy and joined Crantor. For while his brother Moereas, who has already been mentioned, wanted to make him a rhetorician, he was himself devoted to philosophy, and Crantor, being enamoured of him, cited the line from the Andromeda of Euripides[*](Nauck, T.G.F.2, Eur. 129.):
O maiden, if I save thee, wilt thou be grateful to me?and was answered with the next line[*](Ib. 132.):
Take me, stranger, whether for maidservant or for wife.
After that they lived together. Whereupon Theophrastus, nettled at his loss, is said to have remarked, What a quick-witted and ready pupil has left my school! For, besides being most effective in argument and decidedly fond of writing books, he also took up poetry. And there is extant an epigram of his upon Attalus which runs thus[*](Anth. Plan. iii. 56.):
Pergamos, not famous in arms alone, is often celebrated for its steeds in divine Pisa. And if a mortal may make bold to utter the will of heaven, it will be much more sung by bards in days to come.
Far, far away are Phrygia and sacred Thyatira, thy native land, Menodorus, son of Cadanus. But to unspeakable Acheron the ways are equal, from whatever place they be measured, as the proverb saith. To thee Eugamus raised this far-seen monument, for thou wert dearest to him of all who for him toiled.
He esteemed Homer above all the poets and would always read a passage from him before going to sleep. And in the morning he would say, whenever he wanted to read Homer, that he would pay a visit to his dear love. Pindar too he declared matchless for imparting fullness of diction and for affording a copious store of words and phrases. And in his youth he made a special study of Ion.
He also attended the lectures of the geometer Hipponicus, at whom he pointed a jest as one who was in all besides a listless, yawning sluggard but yet proficient in his subject. Geometry, he said, must have flown into his mouth while it was agape. When this man’s mind gave way, Arcesilaus took him to his house and nursed him until he was completely restored. He took over the school on the death of Crates, a certain Socratides having retired in his favour. According to some, one result of his suspending judgement on all matters was that he never so much as wrote a book.[*](If this be so, the study of the poet Ion ( § 31) must have remained unpublished.) Others relate that he was caught revising some works of Crantor, which according to some he published, according to others he burnt. He would seem to have held Plato in admiration, and he possessed a copy of his works.
Some represent him as emulous of Pyrrho as well. He was devoted to dialectic and adopted the methods
Plato the head of him, Pyrrho the tail, midway Diodorus.[*](A parody of Homer, Il. vi. 181: a chimaera has a lion’s front, a dragon’s tail, and the body of a goat.)And Timon speaks of him thus[*](Cf. Hom. Od. v. 346.):
Having the lead of Menedemus at his heart, he will run either to that mass of flesh, Pyrrho, or to Diodorus.And a little farther on he introduces him as saying:
I shall swim to Pyrrho and to crooked Diodorus.
He was highly axiomatic and concise, and in his discourse fond of distinguishing the meaning of terms. He was satirical enough, and outspoken.
This is why Timon speaks of him again as follows:
And mixing sound sense with wily cavils.[*](Or possibly with Wachsmuth: mixing jest in wily fashion (αἱμυλίως) with abuse.)Hence, when a young man talked more boldly than was becoming, Arcesilaus exclaimed, Will no one beat him at a game of knuckle-bone? Again, when some one of immodest life denied that one thing seemed to him greater than another, he rejoined, Then six inches and ten inches are all the same to you? There was a certain Hemon, a Chian, who, though ugly, fancied himself to be handsome, and always went about in fine clothes. He having propounded as his opinion that the wise man will never fall in love, Arcesilaus replied, What, not with one so handsome as you and so handsomely dressed? And when one of loose life, to imply that Arcesilaus was arrogant, addressed him thus[*](Nauck, T.G.F.2, Adesp. 282.):
Queen, may I speak, or must I silence keep?his reply was[*](Nauck, T.G.F.2, Adesp. 283: cf. Wilam. Antiq. v. Kar. p. 74.):
Woman, why talk so harshly, not as thou art wont?When some talkative person of no family caused him considerable trouble, he cited the line[*](Nauck, T.G.F.2, Eur. 976.):
Right ill to live with are the sons of slaves.Of another who talked much nonsense he said that he could not have had even a nurse to scold him. And some persons he would not so much as answer. To a money-lending student, upon his confessing ignorance of something or other, Arcesilaus replied with two lines from the Oenomaus of Sophocles[*](Nauck, T.G.F.2, Soph. 436.):
Be sure the hen-bird knows not from what quarter the wind blows until she looks for a new brood in the nest.[*](Men pay little heed to obvious facts except when their own interests are concerned. So A. C. Pearson, ad loc., Soph. Fragments, 477 (vol. ii. p. 130), who takes διέξοδοι in the more specific sense: passage of the winds (through her body), the reference being to the old fable of the wind-egg (Aristoph. Aves, 695, Aristot. Hist. An. vi. 2, 560 a 6). To the usurer τόκος would suggest interest on loans.)
A certain dialectic, a follower of Alexinus, was unable to repeat properly some argument of his teacher, whereupon Arcesilaus reminded him of the story of Philoxenus and the brickmakers. He found them singing some of his melodies out of tune; so he retaliated by trampling on the bricks they were making, saying, If you spoil my work, I’ll spoil yours. He was, moreover, genuinely annoyed with any who took up their studies too late. By some natural impulse he was betrayed into using such phrases as I assert, and So-and-so (mentioning the name) will not assent to this.[*](The use of these phrases was inconsistent with the suspension of judgement professed by Arcesilaus.) And this trait