150 Unique information about the reception of Thucydides’ work. Xenophon conceived of his own Hellenica as a continuation of Thucydides’ history past the point at which it had broken off.
151 See 3.34.
152 Mythological kings of early Athens.
153 That is, in 424–421 BC, more likely the period of Xenophon’s birth than his acme.
154 Pelopidas was a Theban statesman and general of the 370s and 360s BC. He was a friend of Epaminondas and assisted him in the Theban victory at the Battle of Leuctra (371 BC) and in other campaigns against Sparta.
155 A follower of Socrates who founded the Cyrenaic school; Diogenes discusses his life and views at 2.65–104. It’s apparent from this passage and others (e.g., 2.65 and 3.36) that Aristippus was widely disliked by others in the Socratic circle.
156 A follower of Stilpo and Phaedo, Menedemus (c. 339–c. 265 BC) founded the Eretrian school. Diogenes discusses his life and views at 2.125–44.
157 Perhaps indicating that they lacked an opening frame (something many of Plato’s dialogues have).
158 Antisthenes, whom Diogenes considered the founder of the Stoic and Cynic schools, is discussed at 6.1–19.
159 Dionysius II (c. 397–343 BC), the wealthy tyrant of Syracuse, had Plato and Aristippus attending on him at his court at this time (see 2.73, 2.78–79, 2.82, 3.18–23, and 3.36, as well as corresponding notes). Apparently Aristippus was more accommodating to Dionysius than Plato was.
160 Elsewhere (2.65), Diogenes claims that Aristippus, not Aeschines, was the first Socratic to take fees for his teaching.
161 Dion, the brother-in-law of Dionysius’ father, served as the tyrant’s chief minister for many years before being thrust into exile; he returned in 357 BC and took over Syracuse, exiling Dionysius in turn. It was Dion who principally sponsored Plato’s visits to Syracuse.
162 No longer preserved.
163 Nothing is known of this Aristotle, beyond this derogatory nickname (Muthos in the original).
164 This Aeschines (389–314 BC) was a politician and orator; many of his speeches survive.
165 An ancient Greek city on the Mediterranean coast of Africa.
166 The mina was equal to one hundred drachmas, and one drachma was the average daily wage of a skilled worker.
167 The daimonion of Socrates—an internal voice he regarded as divine—reportedly told him when he was doing something wrong (see 2.32).
168 Presumably the reference is to the opening of Book 2 of Xenophon’s Memorabilia, where Socrates interrogates Aristippus on the subject of pleasure.
169 The work here called On the Soul is known to us as Phaedo, the dialogue that describes the death of Socrates. Aristippus is there said to be absent while visiting Aegina (59d), a remark that is not in itself a slander; however, Diogenes explains in his later treatment of this passage (3.36) that Aegina was close to Athens, so the fact that Aristippus did not rush to Socrates’ deathbed was conspicuous.
170 Dionysius II of Syracuse; see 2.63.
171 Diogenes of Sinope, also known as Diogenes the Cynic (c. 412/03–c. 324/21 BC), was famous for spurning all physical comforts. Diogenes Laertius discusses his life and views at 6.20–81.
172 The word for “cynic” (kunikos) is derived from that for “dog” (kuōn), and Cynics were often termed “dogs.” A “royal dog” however, being both spoiled and subservient, would be the opposite of the Cynic ideal.
173 An obol is a tiny amount, one sixth of a drachma. Aristippus seems to have become wealthy largely thanks to the patronage of Dionysius II (see 2.82).
174 Aristippus here alludes to the myth of the Judgment of Paris: the Trojan prince Paris (then being raised as a shepherd) was asked to choose which of three goddesses—Hera, Athena, or Aphrodite—was the fairest; he chose Aphrodite because she promised him Helen of Sparta as a wife. Paris’s choice led to the Trojan War.
175 The Greek word for “anchovy,” blennos, has the double meaning “drooler” (perhaps because of its slimy skin). So by an ingenious pun, Dionysius, the “fish” Aristippus hopes to catch, is made to seem a driveling fool, after spitting in Aristippus’ direction.
176 The verb for “solve” also means “untie” or “release,” so what Aristippus said was “Why, fool, do you want to release it, since even when tied up it gives us trouble?”
177 The name means “Virtue.” Arete evidently passed on the philosophy of her father to her own son, Aristippus the Younger, who was thereafter nicknamed Mētrodidaktos, “Mother-Taught” (see 2.85).
178 Aristippus was at the court of the Syracusan tyrant at the time this exchange with Dionysius II took place.
179 Presumably meaning that the sage will show no embarrassment.
180 Though he took no payments for his teaching, Socrates was well treated by wealthy friends and often dined at their houses.
181 Three obols (half a drachma) would have been a modest sum for an extravagant dinner.
182 “Catamite” is used here for the Greek kinaidos, an untranslatable term denoting either a lewd homosexual or an effeminate and passive one. Aristippus’ complaint is that such men, by using perfume too liberally, have given it a bad reputation.
183 As depicted in Plato’s Phaedo, Socrates met death with serenity and even welcomed it as a kind of healing.
184 In what follows, the two philosophers quote aptly from Euripides’ Bacchae. Plato recites a line spoken by Pentheus (line 836) to describe his aversion to the transports brought by Dionysus, god of revelry and ecstasy, while Aristippus quotes Tiresias (lines 317–18), who has willingly embraced the Dionysiac rites.
185 There were several Persians of this name who held the important command of Sardis, Persia’s westernmost satrapal seat.
186 In Homer’s Odyssey, Penelope faithfully waits twenty years for her husband, all the while besieged by unwelcome suitors. These men abuse her hospitality, partly by sleeping with her serving women.
187 Odysseus travels to Hades in Book 11 of the Odyssey. There he speaks to a number of the dead, but does not encounter Persephone, queen of the underworld.
188 The point of the quip is obscure.
189 These lines apparently come from a lost play of Sophocles.
190 The names are derived from three leaders of branches of the Cyrenaic school in the early third century BC: Hegesias of Cyrene, Anniceris, and Theodorus, widely known as “the Godless.” The differing doctrines of the three branches are discussed at 2.93–104.
191 Founded by Menedemus of Eretria (c. 339–c. 265 BC), discussed at 2.125–44. Menedemus studied with Phaedo, a former follower of Socrates, at the latter’s school in Elis (see 2.105).
192 An ironic nickname, since Theodorus was an atheist (see 2.97–103).
193 The Greek epithet Peisithanatos was given to Hegesias after he published a book extolling self-starvation.
194 Diogenes has confused two Cyrenaeans, both named Anniceris. Plato, reportedly sold into slavery by Dionysius II, was, according to Diogenes (see 3.19–20), ransomed by an Anniceris, but one who lived much earlier than the Anniceris mentioned here.
195 Aristippus and his followers described pain and pleasure as “motions” of the soul, a unique formulation.
196 In Book 10 Diogenes elaborates on the differences between Epicureans and Cyrenaics (see especially 10.136–37).
197 Diogenes here elaborates on the threefold division of the heirs of Aristippus that he laid out at 2.85.
198 Diogenes’ wording here suggests that he had expected to find such a book, with its dismissal of the existence of the gods, contemptible.
199 Epicureans were not in fact atheistic, although they criticized popular conceptions of the gods; see 10.123–24.
200 In the Greek text, the gender of erōmenois (“those he loves”) is masculine, and the word itself is used frequently in the context of pederastic relationships, so perhaps that is the primary referent here.
201 A philosopher of the Megarian school; Diogenes discusses h
is life and views at 2.113–20.
202 The question, in Greek, can be interpreted in two very different ways. Theodorus understood Stilpo to be asking “So you do claim that god exists?” a possible meaning of his words, but Stilpo takes Theodorus to be answering the question “So you do claim to be a god?”—an equally possible meaning. The untranslatable ambiguity explains Stilpo’s quip.
203 The hierophant was the chief priest of the Eleusinian Mysteries, rites in honor of the goddess Demeter and her daughter Persephone. The nature of the rites was kept strictly secret from the uninitiated.
204 The point of the quip is that the hierophant inevitably reveals the secret rites of Eleusis to the uninitiated at the moment he initiates them.
205 The Areopagus (literally, “the rock of Ares”) was the site of an Athenian high court. It’s unclear on what capital charge Theodorus was tried there, but impiety is the most likely possibility. On Demetrius of Phalerum, who administered Athenian affairs between 317 and 307 BC, see 5.75–85.
206 Ptolemy and Lysimachus were both among Alexander the Great’s Successors, the officers who controlled parts of the Macedonian Empire after Alexander’s death. Ptolemy ruled Egypt, while Lysimachus had his base of power in Thrace. The Successors negotiated with one another constantly and so required frequent diplomatic communications, often using sages as their envoys.
207 Semele, daughter of King Cadmus of Thebes, was made pregnant by Zeus; after Zeus scorched her to death by appearing to her in his true form, as the lightning bolt, the fetal Dionysus was rescued from her ashes and sewed into Zeus’ thigh to complete his gestation.
208 Diogenes discusses the life of Metrocles at 6.94–95.
209 See 2.68 and 6.58.
210 Magas, adoptive son of Ptolemy, was governor of Cyrenaica, in eastern North Africa. The name Magas has been supplied by editors in place of the obscure “Marius” in the manuscripts.
211 A seventh-century BC musician credited with a number of accomplishments, including the invention of a seven-string lyre.
212 Eupatridae means “of good fathers.” It can refer to aristocratic descent generally or can be an actual family name.
213 Simon, the subject of the eponymous dialogue mentioned just above, was a cobbler who followed Socrates and was employed as an interlocutor in certain lost Socratic dialogues. See 2.122–24.
214 At 2.125–44.
215 Parmenides of Elea (fl. early fifth century BC) wrote a philosophical poem, On Nature, that examined the nature of reality. His life and views are discussed at 9.21–23.
216 These arguments were various philosophical puzzles and paradoxes that were widely discussed in antiquity. For example, the Horns argument is based on the statement: “If you have not lost something, you have it.” It seems to follow that if a man has not lost horns, he has them.
217 The famous orator of fourth-century Athens, many of whose speeches survive.
218 Some fragments survive of a work by Eubulides criticizing Aristotle.
219 A pun on the name Alexinus; the nickname means Wrangler or Arguer.
220 Zeno of Citium (335–263 BC) was the founder of the Stoic school; his life and views are discussed at 7.1–160.
221 A city-state in western Greece, in the Peloponnese.
222 “Olympian” in Greek was nearly equivalent to “divine,” since Mount Olympus (in a very different part of Greece than the city Olympia) was the home of the gods.
223 Probably Antigonus II Gonatas, king of Macedonia, is meant, rather than his grandfather Antigonus I Monopthalmus (“One-Eyed”). Both men ruled over portions of Alexander’s empire.
224 Diodorus Cronus (d. c. 284 BC) was a prominent dialectician and a teacher of Zeno, the founder of Stoicism. Cronus was the ruler of the gods before being overthrown by Zeus, his son. As a nickname, Cronus seems to refer to the confusion of advanced old age (see below).
225 Momus (“Blame”) was the god of mockery and ridicule. The point of the joke here may be that Momus inverts ordinary hierarchies by calling a foolish man wise.
226 Ptolemy I (c. 367–282 BC), king of Egypt, who also kept Theodorus at his court (see 2.102).
227 Cronos (the Greek spelling of Cronus) minus the C and the R becomes “onos,” the ancient Greek word for “donkey” or “ass.”
228 The life and views of Diogenes the Cynic (c. 413/03–c. 324/21 BC) are discussed at 6.20–81.
229 In this case, “Megarize” would mean something like “to follow the teachings of Stilpo of Megara.” The Greeks ordinarily used such formulations in the context of political alliances; to “Medize” meant to favor the Persians, or Medes, in the Greco-Persian wars.
230 Theophrastus became head of the Lyceum after Aristotle, in the late fourth century BC. Diogenes discusses his life and views at 5.36–57.
231 Crates is discussed at 6.85–93, Zeno at 7.1–160. The other figures in this list of Stilpo’s converts are largely unknown.
232 Ptolemy, though based in Egypt, extended his realm northward as far as Megara, for which city he contested with Demetrius Poliorcetes, king of Macedonia, in the last decade of the fourth century BC.
233 Phidias was the most famous Greek sculptor of the fifth century BC. He created the statue of Zeus at Olympia (one of the Seven Wonders of the World) as well as the statue of Athena in the Parthenon.
234 The location of the Athenian high court.
235 Because Theodorus was well-known for his rejection of the deities, the nickname is ironic. Diogenes discusses his life and views at 2.97–103.
236 The Greek word translated here, kēpos, means “garden” but can also refer to female genitalia.
237 Bion of Borysthenes (c. 335–c. 245 BC) was a philosopher at the court of Antigonus II, in Macedonia. His life and views are discussed at 4.46–58.
238 The point of the comment, delivered in the meter and diction of epic poetry, is obscure, but perhaps Bion refers to the danger of discussing such questions in public.
239 It seems that Stilpo jokingly treats the fig as a down payment on the answer to Crates’ question; rather than answering, he eats the fig, thus getting the better of Crates.
240 The Greek word for “new” (in the phrase “new coat”) is kainou, which, if divided into two words, forms the phrase kai nou, meaning “and a mind” or “and intelligence.” The same quip recurs at 6.3.
241 Typhoeus (also called Typhon) was a mythical storm-giant who fought against Zeus in the war with the Titans and personified the destructive power of storms.
242 That is, the theory of the Forms elaborated in a number of Plato’s dialogues.
243 “Stoppers,” or bungs, might be used to plug someone’s mouth, so the point may be that the logic of Charinus could be wielded by Stilpo to silence his opponents.
244 In Plato’s dialogue Crito, Crito offers to help Socrates escape from prison and to introduce him to friends in Thessaly who will protect him.
245 This repetition of a title already given in the list probably arose through an error, either of Diogenes or his copyists; this would explain why Diogenes gives the number of works here as seventeen when there are eighteen listed.
246 The list below includes only thirty titles, with three (What Is the Beautiful, On Poetry, and On the Beautiful) repeating. Diogenes was probably counting separately the two dialogues cited under On Justice and the three under On Courage to make his tally of thirty-three.
247 That is, in the late fourth or early third century BC, when Seleucus ruled the Asian portion of Alexander’s empire.
248 Plato’s brother. Together with a third brother, Adeimantus, he is one of Socrates’ principal interlocutors in Plato’s Republic.
249 Simmias of Thebes (a different person than the Simmias of Syracuse mentioned at 2.113–14) was a member of Socrates’ inner circle and a student of Philolaus of Croton (see 8.84–85). Along with his countryman Cebes (see 2.125), he is depicted conversing with Socrates on the day of his death in Plato’s Phaedo.
250 Like
his compatriot Simmias, Cebes was a follower of Socrates and a student of Philolaus of Croton.
251 A follower of Eubulides, Alexinus is mentioned at 2.109 and 2.135.
252 There is a problem with the chronology of this story, in that Menedemus was born c. 339 BC, after Plato’s death.
253 On Stilpo, see 2.113–20.
254 Anchipylus is otherwise unknown. Moschus may be the figure portrayed in Stilpo’s dialogue Moschus.
255 2.105.
256 Crates of Thebes (c. 368/65–288/85 BC), also known as Crates the Cynic. Diogenes discusses his life and views at 6.85–93.
257 The text of the manuscripts is corrupt here, and no convincing solutions have been proposed.
258 Antigonus II Gonatas was king of Macedonia during the middle portion of the third century BC. Like many Hellenistic dynasts, he sought to fill his court with philosophers, poets, and intellectuals.
259 The port of Athens.
260 Menedemus, as a native of Eretria, makes the point that he feels “violated” by the Macedonian occupation.
261 A reference to rhaphanidōsis, a form of punishment inflicted on adulterous men in Athens (and perhaps other Greek cities as well). The punishment involved inserting a radish in the rectum of the guilty man.
262 This version of the story is based on the textual emendation proposed by Michel Patillon. By this reading, Menedemus’ point is that a king’s son has no need to RSVP.
263 Olives were regarded as a frugal form of nourishment (see 6.50).
264 Nicocreon was king of Salamis, in Cyprus, in the early fourth century BC.
265 Meaning Menedemus and his companion Asclepiades.
266 The implication is that the outspokenness of the philosopher had gotten the pair precipitously exiled from Cyprus and forced onto the sea in bad weather.
267 This passage offers interesting insight into what school decorum was supposed to be like in this era. It’s not clear from Diogenes’ language whether the lectures took place in Menedemus’ home.
268 The translation is literal, but Asclepiades may have bared only his torso, to stay cool as he worked.
269 The burning of aromatic frankincense must have been part of a public ceremony, attended by many. We learn at 2.143 that Menedemus was a proboulos at Eretria, a magistracy that included religious duties.
Lives of the Eminent Philosophers Page 17
