Vitae philosophorum

The question being asked why footmen are so called, he replied, Because they have the feet of men, but souls such as you, my questioner, have. He asked a spendthrift for a mina. The man inquired why it was that he asked others for an obol but him for a mina. Because, said Diogenes, I expect to receive from others again, but whether I shall ever get anything from you again lies on the knees of the gods. Being reproached with begging when Plato did not beg, Oh yes, says he, he does, but when he does so—

He holds his head down close, that none may hear.[*](Od. i. 157, iv. 70.)

Seeing a bad archer, he sat down beside the target with the words in order not to get hit. Lovers, he declared, derive their pleasures from their misfortune.

Being asked whether death was an evil thing, he replied, How can it be evil, when in its presence we are not aware of it? When Alexander stood opposite him and asked, Are you not afraid of me? Why, what are you? said he, a good thing or a bad? Upon Alexander replying A good thing, Who then, said Diogenes, is afraid of the good? Education, according to him, is a controlling grace to the young, consolation to the

Being asked what was the most beautiful thing in the world, he replied, Freedom of speech. On entering a boys’ school, he found there many statues of the Muses, but few pupils. By the help of the gods, said he, schoolmaster, you have plenty of pupils. It was his habit to do everything in public, the works of Demeter and of Aphrodite alike. He used to draw out the following arguments. If to breakfast be not absurd, neither is it absurd in the market-place; but to breakfast is not absurd, therefore it is not absurd to breakfast in the marketplace. Behaving indecently in public, he wished it were as easy to banish hunger by rubbing the belly. Many other sayings are attributed to him, which it would take long to enumerate.[*](§§ 70-73. As § 74 joins on well to § 69, the intermediate specimens of Cynic maxims(cf.note on § 10) are clearly an insertion, probably from a different source.)

He used to affirm that training was of two kinds, mental and bodily: the latter being that whereby, with constant exercise, perceptions are formed such as secure freedom of movement for virtuous deeds; and the one half of this training is incomplete without the other, good health and strength being just as much included among the essential things, whether for body or soul. And he would adduce indisputable evidence to show how easily from

Nothing in life, however, he maintained, has any chance of succeeding without strenuous practice; and this is capable of overcoming anything. Accordingly, instead of useless toils men should choose such as nature recommends, whereby they might have lived happily. Yet such is their madness that they choose to be miserable. For even the despising of pleasure is itself most pleasurable, when we are habituated to it; and just as those accustomed to a life of pleasure feel disgust when they pass over to the opposite experience, so those whose training has been of the opposite kind derive more pleasure from despising pleasure than from the pleasures themselves. This was the gist of his conversation; and it was plain that he acted accordingly, adulterating currency in very truth, allowing convention no such authority as he allowed to natural right, and asserting that the manner of life he lived was the same as that of Heracles when he preferred liberty to everything.