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

a company (συνέδριον) such as one would like; but yet recitations produce corrections of the judgment. And my age does not allow me to put off everything and to feel indifference on such a subject.” In this letter he speaks of himself as one who devotes his whole leisure to learning.

And though he was of this disposition, he nevertheless went away for a short time, both he and all the rest of the philosophers, in consequence of Sophocles, the son of Amphiclides, having brought forward and carried a law that no one of the philosophers should preside over a school unless the council and the people had passed a resolution to sanction their doing so; if they did, death was to be the penalty. But they returned again the next year, when Philion had impeached Sophocles for illegal conduct; when the Athenians abrogated his law, and fined Sophocles five talents, and voted that the philosophers should have leave to return, that Theophrastus might return and preside over his school as before.

His name had originally been Tyrtamus, but Aristotle changed it to Theophrastus, from the divine character of his eloquence.48

He is said also to have been very much attached to Aristotle’s son, Nicomachus, although he was his master; at least, this is stated by Aristippus in the fourth book of his treatise on the Ancient Luxury.

It is also related that Aristotle used the same expression about him and Callisthenes which Plato, as I have previously mentioned, employed about Xenocrates and Aristotle himself. For he is reported to have said, since Theophrastus was a man of extraordinary acuteness who could both comprehend and explain everything, and as the other was somewhat slow in his natural character, that Theophrastus required a bridle and Callisthenes a spur.

It is said, too, that he had a garden of his own after the death of Aristotle, by the assistance of Demetrius Phalereus, who was an intimate friend of his.

The following very practical apothegms of his are quoted: He used to say that it was better to trust to a horse without a bridle than to a discourse without arrangement. And once, when a man preserved a strict silence during the whole of a banquet, he said to him: “If you are an ignorant man, you are acting wisely; but if you have had any education, you are behaving like a fool.” And a very favorite expression of his was that time was the most valuable thing that a man could spend.

He died when he was of a great age, having lived eighty-five years, when he had only rested from his labors a short time. And we have composed the following epigram on him:

The proverb then is not completely false,
That wisdom’s bow unbent is quickly broken;
While Theophrastus labored, he kept sound,
When he relaxed, he lost his strength and died.

They say that on one occasion, when dying, he was asked by his disciples whether he had any charge to give them; and he replied that he had none but that they should “remember that life holds out many pleasing deceits to us by the vanity of glory; for that when we are beginning to live, then we are dying. There is therefore nothing more profitless than ambition. But may you all be fortunate, and either abandon philosophy (for it is a great labor), or else cling to it diligently, for then the credit of it is great; but the vanities of life exceed the advantage of it. However, it is not requisite for me now to advise you what you should do; but do you yourselves consider what line of conduct to adopt.” And when he had said this, as report goes, he expired. And the Athenians accompanied him to the grave on foot, with the whole population of the city, as it is related, honoring the man greatly.

But Phavorinus says that when he was very old he used to go about in a litter; and that Hermippus states this, quoting Arcesilaus the Pitanaean, and the account which he sent to Lacydes of Cyrene.

He also left behind him a very great number of works, of which I have thought it proper to give a list on account of their being full of every sort of excellence. They are as follows:

Three books of the First Analytics; seven of the Second Analytics; one book of the Analysis of Syllogisms; one book, an Epitome of Analytics; two books, Topics for referring things to First Principles; one book, an Examination of Speculative Questions about Discussions; one on Sensations; one addressed to Anaxagoras; one on the Doctrines of Anaxagoras; one on the Doctrines of Anaximenes; one on the Doctrines of Archelaus; one on Salt, Nitre, and Alum; two on Petrifactions; one on Indivisible Lines; two on Hearing; one on Words; one on the Differences between Virtues; one on Kingly Power; one on the Education of a King; three on Lives; one on Old Age; one on the Astronomical System of Democritus; one on Meteorology; one on Images or Phantoms; one on Juices, Complexions, and Flesh; one on the Description of the World; one on Men; one, a Collection of the Sayings of Diogenes; three books of Definitions; one treatise on Love; another treatise on Love; one book on Happiness; two books on Species; on Epilepsy, one; on Enthusiasm, one; on Empedocles, one; eighteen books of Epicheiremes; three books of Objections; one book on the Voluntary; two books, being an Abridgment of Plato’s Polity; one on the Difference of the Voices of Similar Animals; one on Sudden Appearances; one on Animals which Bite or Sting; one on such Animals as are said to be Jealous; one on those which live on Dry Land; one on those which Change their Color; one on those which live in Holes; seven on Animals in General; one on Pleasure according to the Definition of Aristotle; seventy-four books of Propositions; one treatise on Hot and Cold; one essay on Giddiness and Vertigo