The Lives and Opinions of Eminent Philosophers Diogenes Laërtius (first ebook reader .TXT) 📖

boy and a handsome youth must be useful exactly in proportion as they are handsome?”⁠—“Yes.”⁠—“Now the use of beauty is: to be embraced.” And when this was granted he pressed the argument thus: If then a man embraces a woman just as it is useful that he should, he does not do wrong; nor, again, will he be doing wrong in employing beauty for the purposes for which it is useful. And with such questions as these he appeared to convince his hearers.

But he appears to have got the name of θεὸς from Stilpo one day asking him: “Are you, Theodorus, what you say you are?” And when he said he was: “And you said that you are θεὸς,” continued his questioner; he admitted that also. “Then,” continued the other, “you are θεὸς.” And as he willingly received the title, the other laughed and said: “But you, wretched man, according to this principle, you would also admit that you were a raven, or a hundred other things.” One day Theodorus sat down by Euryclides the hierophant, and said to him: “Tell me now, Euryclides, who are they who behave impiously with respect to the mysteries?” And when Euryclides answered: “Those who divulge them to the uninitiated.”⁠—“Then,” said he, “you also are impious, for you divulge them to those who are not initiated.”

And indeed he was very near being brought before the Areopagus if Demetrius of Phalereus had not saved him. But Amphicrates in his Essay on Illustrious Men says that he was condemned to drink hemlock.

While he was staying at the court of Ptolemy, the son of Lagus, he was sent once by him to Lysimachus as an ambassador. And as he was talking very freely, Lysimachus said to him: “Tell me, Theodorus, have not you been banished from Athens?” And he replied, “you have been rightly informed; for the city of the Athenians could not bear me, just as Semele could not bear Bacchus; and so we were both cast out.” And when Lysimachus said again: “Take care that you do not come to me again;”⁠—“I never will,” he replied, “unless Ptolemy sends me.” And as Mythras, the steward of Lysimachus was present, and said: “You appear to me to be the only person who ignores both Gods and Sovereigns;”⁠—“How,” rejoined Theodorus, “can you say that I ignore the Gods, when I look upon you as their enemy?”

They say also that on one occasion he came to Corinth, bringing with him a great many disciples, and that Metrocles the Cynic, who was washing leeks, said to him: “You, who are a Sophist, would not have wanted so many pupils, if you had washed vegetables.” And Theodorus, taking him up, replied: “And if you had known how to associate with men, you would not have cared about those vegetables.” But this rejoinder, as I have said already, is attributed both to Diogenes and Aristippus.

Such was Theodorus, and such were his circumstances and opinions. But at last he went away to Cyrene, and lived there with Megas, being treated by him with the greatest distinction. And when he was first driven away from Cyrene, he is reported to have said very pleasantly: “You do wrong, O men of Cyrene, driving me from Africa to Greece.”

But there were twenty different people of the name of Theodorus. The first was a Samian, the son of Rhoecus; he it was who advised the putting of coals under the foundations of the temple of Diana at Ephesus, for as the ground was very swampy, he said that the coals, having got rid of their ligneous qualities, would retain their solidity in a way that could not be impaired by water. The second was a Cyrenean, a geometrician, and had Plato for one of his pupils. The third was the philosopher whom we have been describing. The fourth was an author who wrote a very remarkable treatise on the art of exercising the voice. The fifth was a man who wrote a treatise on Musical Composers, beginning with Terpander. The sixth was a Stoic. The seventh was the historian of Rome. The eighth was a Syracusan, who wrote an Essay on Tactics. The ninth was a citizen of Byzantium, who was a political orator. The tenth was another orator, who is mentioned by Aristotle in his Epitome of the Orators. The eleventh was a Theban, a statuary. The twelfth was a painter, who is mentioned by Polemo. The thirteenth was also a painter, who is spoken of by Menodotus. The fourteenth was an Ephesian, a painter, mentioned by Theophanes in his Essay on Painting. The fifteenth was an epigrammatic poet. The sixteenth wrote an essay on Poets. The seventeenth was a physician, a pupil of Athenaeus. The eighteenth was a Chian, a Stoic philosopher. The nineteenth was a citizen of Miletus, another Stoic. The twentieth was a tragic poet.

Phaedo

Phaedo the Elean, one of the Eupatridae, was taken prisoner at the time of the subjugation of his country, and was compelled to submit to the vilest treatment. But while he was standing in the street, shutting the door, he met with Socrates, who desired Alcibiades, or as some say, Crito, to ransom him. And after that time he studied philosophy as became a free man. But Hieronymus, in his essay on suspending one’s judgment, calls him a slave.

And he wrote dialogues, of which we have genuine copies; by name⁠—Zopyrus, Simon, and Nicias (but the genuineness of this one is disputed); Medius, which some people attribute to Aeschines, and others to Polyaenus; Antimachus, or The Elders (this too is a disputed one); the Scythian discourses, and these, too, some attribute to Aeschines.

But his successor was Plistanus of Elis; and the next in succession to him were Menedemus of Eretria, and Asclepiades of Phlius, who came over from Stilpo. And down to the age of these last, they were called the