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

the habit of doing everything in public, whether in respect of Venus or Ceres; and he used to put his conclusions in this way to people: “If there is nothing absurd in dining, then it is not absurd to dine in the marketplace. But it is not absurd to dine, therefore it is not absurd to dine in the marketplace.” And as he was continually doing manual work in public, he said one day: “Would that by rubbing my belly I could get rid of hunger.” Other sayings also are attributed to him which it would take a long time to enumerate, there is such a multiplicity of them.

He used to say that there were two kinds of exercise: that, namely, of the mind and that of the body; and that the latter of these created in the mind such quick and agile fantasies at the time of its performance, as very much facilitated the practice of virtue; but that one was imperfect without the other, since the health and vigour necessary for the practice of what is good, depend equally on both mind and body. And he used to allege as proofs of this, and of the ease which practice imparts to acts of virtue, that people could see that in the case of mere common working trades and other employments of that kind, the artisans arrived at no inconsiderable accuracy by constant practice; and that anyone may see how much one flute player, or one wrestler, is superior to another, by his own continued practice. And that if these men transferred the same training to their minds they would not labor in a profitless or imperfect manner. He used to say also that there was nothing whatever in life which could be brought to perfection without practice, and that that alone was able to overcome every obstacle; that therefore, as we ought to repudiate all useless toils, and to apply ourselves to useful labors, and to live happily, we are only unhappy in consequence of most exceeding folly. For the very contempt of pleasure, if we only inure ourselves to it, is very pleasant; and just as they who are accustomed to live luxuriously are brought very unwillingly to adopt the contrary system; so they who have been originally inured to that opposite system, feel a sort of pleasure in the contempt of pleasure.

This used to be the language which he held, and he used to show in practice, really altering men’s habits, and deferring in all things rather to the principles of nature than to those of law; saying that he was adopting the same fashion of life as Hercules had, preferring nothing in the world to liberty, and saying that everything belonged to the wise, and advancing arguments such as I mentioned just above. For instance: everything belongs to the Gods; and the Gods are friends to the wise; and all the property of friends is held in common; therefore everything belongs to the wise. He also argued about the law, that without it there is no possibility of a constitution being maintained; for without a city there can be nothing orderly, but a city is an orderly thing; and without a city there can be no law; therefore law is order. And he played in the same manner with the topics of noble birth, and reputation, and all things of that kind, saying that they were all veils, as it were, for wickedness; and that that was the only proper constitution which consisted in order. Another of his doctrines was that all women ought to be possessed in common; and he said that marriage was a nullity, and that the proper way would be for every man to live with her whom he could persuade to agree with him. And on the same principle he said that all people’s sons ought to belong to everyone in common; and there was nothing intolerable in the idea of taking anything out of a temple, or eating any animal whatever, and that there was no impiety in tasting even human flesh, as is plain from the habits of foreign nations; and he said that this principle might be correctly extended to every case and every people. For he said that in reality everything was a combination of all things. For that in bread there was meat, and in vegetables there was bread, and so there were some particles of all other bodies in everything, communicating by invisible passages and evaporating.

And he explains this theory of his clearly in the Thyestes, if indeed the tragedies attributed to him are really his composition, and not rather the work of Philiscus of Aegina, his intimate friend, or of Pasiphon the son of Lucian, who is stated by Phavorinus, in his Universal History, to have written them after Diogenes’s death.

Music and geometry, and astronomy, and all things of that kind, he neglected, as useless and unnecessary. But he was a man very happy in meeting arguments, as is plain from what we have already said.

And he bore being sold with a most magnanimous spirit. For as he was sailing to Aegina, and was taken prisoner by some pirates under the command of Scirpalus, he was carried off to Crete and sold; and when the crier asked him what art he understood, he said: “That of governing men.” And presently pointing out a Corinthian, very carefully dressed (the same Xeniades whom we have mentioned before), he said: “Sell me to that man; for he wants a master.” Accordingly Xeniades bought him and carried him away to Corinth; and then he made him tutor of his sons, and committed to him the entire management of his house. And he behaved himself in every affair in such a manner that Xeniades, when looking over his property, said: “A good genius has come into my house.” And Cleomenes, in his book which is called the Schoolmaster, says that he wished to ransom all