Antisthenes' Life

I. Antisthenes was an Athenian, the son of Antisthenes. And he was said not to be a legitimate Athenian; in reference to which he said to some one who was reproaching him with the circumstance, “The mother of the Gods too is a Phrygian;” for he was thought to have had a Thracian mother. On which account, as he had borne himself bravely in the battle of Tanagra, he gave occasion to Socrates to say that the son of two Athenians could not have been so brave. And he himself, when disparaging the Athenians who gave themselves great airs as having been born out of the earth itself, said that they were not more noble as far as that went than snails and locusts.

I. Antisthenes was an Athenian, the son of Antisthenes. He was said not to be a legitimate Athenian. When someone reproached him for this, he replied, “The mother of the Gods is a Phrygian too.” For his mother was thought to have been Thracian. Antisthenes fought bravely at the battle of Tanagra. Because of his supposed parentage, Socrates remarked that the son of two Athenians could not have been so brave. Antisthenes also mocked Athenians who took great pride in claiming to have been born from the earth itself. He said that, in that respect, they were no nobler than snails and locusts.

II. Originally he was a pupil of Gorgias the rhetorician; owing to which circumstance he employs the rhetorical style of language in his Dialogues, especially in his Truth and in his Exhortations. And Hermippus says, that he had originally intended in his address at the assembly, on account of the Isthmian games, to attack and also to praise the Athenians, and Thebans, and Lacedæmonians; but that he afterwards abandoned the design, when he saw that there were a great many spectators come from those cities. Afterwards, he attached himself to Socrates, and made such progress in philosophy while with him, that he advised all his own pupils to become his fellow pupils in the school of Socrates. And as he lived in the Piræus, he went up forty furlongs to the city every day, in order to hear Socrates, from whom he learnt the art of enduring, and of being indifferent to external circumstances, and so became the original founder of the Cynic school.

II. He was originally a pupil of Gorgias the rhetorician. For this reason, he uses a rhetorical style in his Dialogues, especially in his Truth and his Exhortations. Hermippus says that he originally planned to speak at the assembly held for the Isthmian games. He intended both to criticize and praise the Athenians, Thebans, and Lacedæmonians. But he abandoned the plan when he saw that many spectators had come from those cities. Later, he became a follower of Socrates and made great progress in philosophy under him. He advised all his own pupils to join him as pupils in the school of Socrates. He lived in the Piræus, so he traveled forty furlongs to the city every day to hear Socrates. From Socrates he learned endurance and indifference to external circumstances. He thus became the founder of the Cynic school.

III. And he used to argue that labour was a good thing, by adducing the examples of the great Hercules, and of Cyrus, one of which he derived from the Greeks and the other from the barbarians.

III. He argued that hard work was good, using the great Hercules and Cyrus as examples. He drew one example from the Greeks and the other from the barbarians.

IV. He was also the first person who ever gave a definition of discourse, saying, “Discourse is that which shows what anything is or was.” And he used continually to say, “I would rather go mad than feel pleasure.” And, “One ought to attach one’s self to such women as will thank one for it.” He said once to a youth from Pontus, who was on the point of coming to him to be his pupil, and was asking him what things he wanted, “You want a new book, and a new pen, and a new tablet;”—meaning a new mind. And to a person who asked him from what country he had better marry a wife, he said, “If you marry a handsome woman, she will be common;⁵⁴ if an ugly woman, she will be a punishment to you.” He was told once that Plato spoke ill of him, and he replied, “It is a royal privilege to do well, and to be evil spoken of.” When he was being initiated into the mysteries of Orpheus, and the priest said that those who were initiated enjoyed many good things in the shades below, “Why, then,” said he “do not you die?” Being once reproached as not being the son of two free citizens, he said, “And I am not the son of two people skilled in wrestling; nevertheless, I am a skilful wrestler.” On one occasion he was asked why he had but few disciples, and said, “Because I drove them away with a silver rod.” When he was asked why he reproved his pupils with bitter language, he said, “Physicians too use severe remedies for their patients.” Once he saw an adulterer running away, and said, “O unhappy man! how much danger could you have avoided for one obol!” He used to say, as Hecaton tells us in his Apophthegms, “That it was better to fall among crows,⁵⁵ than among flatterers; for that they only devour the dead, but the others devour the living.” When he was asked what was the most happy event that could take place in human life, he said, “To die while prosperous.”

IV. He was also the first person to define discourse. He said, “Discourse is that which shows what something is or was.” He often said, “I would rather go mad than feel pleasure.” He also said, “One should associate with women who will thank one for it.” A young man from Pontus was about to become his pupil and asked him what he needed. He replied, “You need a new book, a new pen, and a new tablet.” By this he meant a new mind. Someone asked him which country he should marry a woman from. He replied, “If you marry a beautiful woman, she will be shared by all;⁵⁴ if you marry an ugly woman, she will be a punishment to you.” Once he was told that Plato spoke badly of him. He replied, “It is a royal privilege to do good and be spoken of badly.” During his initiation into the mysteries of Orpheus, the priest said that initiates enjoyed many good things in the world below. “Why, then,” he asked, “do you not die?” Once, someone reproached him for not being the son of two free citizens. He replied, “I am not the son of two skilled wrestlers either, but I am a skilled wrestler.” Once he was asked why he had so few disciples. He said, “Because I drove them away with a silver rod.” When asked why he spoke so harshly to his pupils, he said, “Physicians also use severe remedies for their patients.” Once he saw an adulterer running away and said, “Unhappy man! How much danger you could have avoided for one obol!” As Hecaton tells us in his Apophthegms, he used to say, “It is better to fall among crows⁵⁵ than among flatterers. Crows devour only the dead, but flatterers devour the living.” When asked what the happiest event in human life could be, he said, “To die while prosperous.”

On one occasion one of his friends was lamenting to him that he had lost his memoranda, and he said to him, “You ought to have written them on your mind, and not on paper.” A favourite saying of his was, “That envious people were devoured by their own disposition, just as iron is by rust.” Another was, “That those who wish to be immortal ought to live piously and justly.” He used to say too, “That cities were ruined when they were unable to distinguish worthless citizens from virtuous ones.”

Once, a friend complained to him that he had lost his notes. He replied, “You should have written them in your mind, not on paper.” One of his favorite sayings was, “Envious people are consumed by their own envy, just as iron is consumed by rust.” Another was, “Those who wish to be immortal should live piously and justly.” He also said, “Cities are ruined when they cannot distinguish worthless citizens from virtuous ones.”

On one occasion he was being praised by some wicked men, and said, “I am sadly afraid that I must have done some wicked thing.” One of his favourite sayings was, “That the fellowship of brothers of one mind was stronger than any fortified city.” He used to say, “That those things were the best for a man to take on a journey, which would float with him if he were shipwrecked.” He was once reproached for being intimate with wicked men, and said, “Physicians also live with those who are sick; and yet they do not catch fevers.” He used to say, “that it was an absurd thing to clean a cornfield of tares, and in war to get rid of bad soldiers, and yet not to rid one’s self in a city of the wicked citizens.” When he was asked what advantage he had ever derived from philosophy, he replied, “The advantage of being able to converse with myself.” At a drinking party, a man once said to him, “Give us a song,” and he replied, “Do you play us a tune on the flute.” When Diogenes asked him for a tunic, he bade him fold his cloak. He was asked on one occasion what learning was the most necessary, and he replied, “To unlearn one’s bad habits.” And he used to exhort those who found themselves ill spoken of, to endure it more than they would any one’s throwing stones at them. He used to laugh at Plato as conceited; accordingly, once when there was a fine procession, seeing a horse neighing, he said to Plato, “I think you too would be a very frisky horse:” and he said this all the more, because Plato kept continually praising the horse. At another time, he had gone to see him when he was ill, and when he saw there a dish in which Plato had been sick, he said, “I see your bile there, but I do not see your conceit.” He used to advise the Athenians to pass a vote that asses were horses; and, as they thought that irrational, he said, “Why, those whom you make generals have never learnt to be really generals, they have only been voted such.”

Once, some wicked men praised him. He said, “I am afraid I must have done something wicked.” One of his favorite sayings was, “A fellowship of like-minded brothers is stronger than any fortified city.” He used to say, “The best things to take on a journey are those that would float with you if you were shipwrecked.” Once, someone criticized him for being close to wicked men. He replied, “Doctors also live among sick people, yet they do not catch fevers.” He used to say, “It is absurd to clear weeds from a grain field and get rid of bad soldiers in war, but not rid a city of its wicked citizens.” When asked what he had gained from philosophy, he replied, “The ability to talk with myself.” At a drinking party, a man once said to him, “Sing us a song.” He replied, “Play us a tune on the flute.” When Diogenes asked him for a tunic, he told him to fold his cloak. Once, he was asked what was most important to learn. He replied, “To unlearn your bad habits.” He urged those who were spoken ill of to bear it more patiently than if someone threw stones at them. He used to mock Plato for being conceited. Once, during a fine procession, he saw a horse neighing and said to Plato, “I think you too would be a very spirited horse.” He said this especially because Plato kept praising the horse. Another time, he visited Plato when he was ill. Seeing a dish in which Plato had vomited, he said, “I see your bile there, but I do not see your conceit.” He used to advise the Athenians to vote to declare donkeys horses. When they thought this was irrational, he said, “Why, the people you make generals have never learned to be real generals. They have only been voted generals.”

A man said to him one day, “Many people praise you.” “Why, what evil,” said he, “have I done?” When he turned the rent in his cloak outside, Socrates seeing it, said to him, “I see your vanity through the hole in your cloak.” On another occasion, the question was put to him by some one, as Phanias relates, in his treatise on the Philosophers of the Socratic school, what a man could do to show himself an honourable and a virtuous man; and he replied, “If you attend to those who understand the subject, and learn from them that you ought to shun the bad habits which you have.” Some one was praising luxury in his hearing, and he said, “May the children of my enemies be luxurious.” Seeing a young man place himself in a carefully studied attitude before a modeller, he said, “Tell me, if the brass could speak, on what would it pride itself?” And when the young man replied, “On its beauty.” “Are you not then,” said he, “ashamed to rejoice in the same thing as an inanimate piece of brass?” A young man from Pontus once promised to recollect him, if a vessel of salt fish arrived; and so he took him with him, and also an empty bag, and went to a woman who sold meal, and filled his sack and went away; and when the woman asked him to pay for it, he said, “The young man will pay you, when the vessel of salt fish comes home.”

One day, a man said to him, “Many people praise you.” He replied, “Why, what wrong have I done?” Once he turned the tear in his cloak outward. Socrates saw it and said to him, “I can see your vanity through the hole in your cloak.” On another occasion, someone asked him how a man could show that he was honorable and virtuous. Phanias tells the story in his treatise on the philosophers of the Socratic school. He replied, “Listen to those who understand the subject. Learn from them that you should avoid your bad habits.” Someone was praising luxury in his hearing. He said, “May the children of my enemies live in luxury.” He saw a young man strike a carefully studied pose in front of a sculptor. He said, “Tell me, if the bronze could speak, what would it be proud of?” The young man replied, “Its beauty.” He said, “Then aren't you ashamed to take pride in the same thing as a lifeless piece of bronze?” A young man from Pontus once promised to remember him if a ship carrying salt fish arrived. So he took the young man and an empty bag to a woman who sold meal. He filled the bag and walked away. When the woman asked him to pay, he said, “The young man will pay you when the ship carrying salt fish arrives.”

He it was who appears to have been the cause of Anytus’s banishment, and of Meletus’s death. For having met with some young men of Pontus, who had come to Athens, on account of the reputation of Socrates, he took them to Anytus, telling them, that in moral philosophy he was wiser than Socrates; and they who stood by were indignant at this, and drove him away. And whenever he saw a woman beautifully adorned, he would go off to her house, and desire her husband to bring forth his horse and his arms; and then if he had such things, he would give him leave to indulge in luxury, for that he had the means of defending himself; but if he had them not, then he would bid him strip his wife of her ornaments.

He seems to have been responsible for Anytus’s banishment and Meletus’s death. He had met some young men from Pontus who had come to Athens because of Socrates’s reputation. He took them to Anytus, telling them that Anytus was wiser than Socrates in moral philosophy. The bystanders were indignant at this and drove him away. Whenever he saw a beautifully dressed woman, he would go to her house. He would ask her husband to bring out his horse and weapons. If the husband had them, he would allow him to indulge in luxury, since he could defend himself. But if the husband did not have them, he would tell him to strip his wife of her ornaments.

V. And the doctrines he adopted were these. He used to insist that virtue was a thing which might be taught; also, that the nobly born and virtuously disposed, were the same people; for that virtue was of itself sufficient for happiness, and was in need of nothing, except the strength of Socrates. He also looked upon virtue as a species of work, not wanting many arguments, or much instruction; and he taught that the wise man was sufficient for himself; for that everything that belonged to any one else belonged to him. He considered obscurity of fame a good thing, and equally good with labour. And he used to say that the wise man would regulate his conduct as a citizen, not according to the established laws of the state, but according to the law of virtue. And that he would marry for the sake of having children, selecting the most beautiful woman for his wife. And that he would love her; for that the wise man alone knew what objects deserved love.

V. These were the doctrines he held. He maintained that virtue could be taught. He also held that noble birth and a virtuous disposition belonged to the same people. For virtue was enough in itself to ensure happiness and needed nothing else except the strength of Socrates. He also regarded virtue as a form of action that required little argument or instruction. He taught that the wise man was self-sufficient, because everything belonging to anyone else belonged to him. He considered a lack of fame a good thing, as good as hard work. He also said that the wise man would conduct himself as a citizen according to the law of virtue, not the established laws of the state. The wise man would marry to have children and would choose the most beautiful woman as his wife. He would love her, because only the wise man knew what deserved love.

Diocles also attributes the following apophthegms to him. To the wise man, nothing is strange and nothing remote. The virtuous man is worthy to be loved. Good men are friends. It is right to make the brave and just one’s allies. Virtue is a weapon of which a man cannot be deprived. It is better to fight with a few good men against all the wicked, than with many wicked men against a few good men. One should attend to one’s enemies, for they are the first persons to detect one’s errors. One should consider a just man as of more value than a relation. Virtue is the same in a man as in a woman. What is good is honourable, and what is bad is disgraceful. Think everything that is wicked, foreign. Prudence is the safest fortification; for it can neither fall to pieces nor be betrayed. One must prepare one’s self a fortress in one’s own impregnable thoughts.

Diocles also attributes the following sayings to him. To a wise person, nothing is strange or distant. A virtuous person deserves to be loved. Good people are friends. It is right to make allies of the brave and the just. Virtue is a weapon that cannot be taken away. It is better to fight alongside a few good people against all the wicked than alongside many wicked people against a few good people. Pay attention to your enemies, because they are the first to notice your mistakes. Value a just person more than a relative. Virtue is the same in a man as in a woman. What is good is honorable, and what is bad is disgraceful. Regard everything wicked as foreign to you. Prudence is the safest defense, because it can neither crumble nor be betrayed. Build a fortress for yourself in your own impregnable thoughts.

VI. He used to lecture in the Gymnasium called Cynosarges, not far from the gates; and some people say that it is from that place that the sect got the name of Cynics. And he himself was called Haplocyon (downright dog).

VI. He used to lecture at the gymnasium called Cynosarges, not far from the gates. Some people say the Cynics took their name from that place. He himself was called Haplocyon (downright dog).

VII. He was the first person to set the fashion of doubling his cloak, as Diocles says, and he wore no other garment. And he used to carry a stick and a wallet; but Neanthes says that he was the first person who wore a cloak without folding it. But Sosicrates, in the third book of his Successions, says that Diodorus, of Aspendos, let his beard grow, and used to carry a stick and a wallet.

VII. According to Diocles, he was the first to make a fashion of wearing his cloak folded double. He wore no other garment. He also carried a stick and a wallet. But Neanthes says he was the first to wear a cloak without folding it. Sosicrates, however, says in the third book of his Successions that Diodorus of Aspendos grew a beard and carried a stick and a wallet.

VIII. He is the only one of all the pupils of Socrates, whom Theopompus praises and speaks of as clever, and able to persuade whomsoever he pleased by the sweetness of his conversation. And this is plain, both from his own writings, and from the Banquet of Xenophon. He appears to have been the founder of the more manly Stoic school; on which account Athenæus, the epigrammatist, speaks thus of them:—

VIII. He is the only one of Socrates’ pupils whom Theopompus praises. Theopompus calls him clever and says he could persuade anyone he pleased through his charming conversation. His own writings and Xenophon’s Banquet both make this clear. He appears to have founded the more manly Stoic school. For this reason, Athenæus, the epigrammatist, says of the Stoics:

He was the original cause of the apathy of Diogenes, and the temperance of Crates, and the patience of Zeno, having himself, as it were, laid the foundations of the city which they afterwards built. And Xenophon says, that in his conversation and society, he was the most delightful of men, and in every respect the most temperate.

He was the original source of Diogenes’ indifference, Crates’ self-control, and Zeno’s patience. He had, as it were, laid the foundations of the city they later built. Xenophon says that he was the most delightful person to talk to and spend time with. He was also the most self-controlled in every respect.

IX. There are ten volumes of his writings extant. The first volume is that in which there is the essay on Style, or on Figures of Speech; the Ajax, or speech of Ajax; the Defence, of Orestes or the treatise on Lawyers; the Isographe, or the Lysias and Isocrates; the reply to the work of Isocrates, entitled the Absence of Witnesses. The second volume is that in which we have the treatise on the Nature of Animals; on the Pro-creation of Children, or on Marriage, an essay of an amatory character; on the Sophists, an essay of a physiognomical character; on Justice and Manly Virtue, being three essays of an hortatory character; two treatises on Theognis. The third volume contains a treatise on the Good; on Manly Courage; on Law, or Political Constitutions; on Law, or what is Honourable and Just; on Freedom and Slavery; on Good Faith; on a Guardian, or on Persuasion; on Victory, an economical essay. The fourth volume contains the Cyrus; the Greater Heracles, or a treatise on Strength. The fifth volume contains the Cyrus, or a treatise on Kingly Power; the Aspasia.

IX. Ten volumes of his writings survive. The first contains On Style, or On Figures of Speech. It also contains Ajax, or the Speech of Ajax; The Defence of Orestes, or On Lawyers; and Isographe, or Lysias and Isocrates. It includes a reply to Isocrates’ work entitled The Absence of Witnesses. The second volume contains On the Nature of Animals and On the Procreation of Children, or On Marriage, an essay about love. It also contains On the Sophists, an essay about physiognomy. It has three essays urging justice and manly virtue, as well as two treatises on Theognis. The third volume contains On the Good; On Manly Courage; On Law, or Political Constitutions; and On Law, or What Is Honourable and Just. It also contains On Freedom and Slavery; On Good Faith; On a Guardian, or On Persuasion; and On Victory, an essay on household management. The fourth volume contains Cyrus and The Greater Heracles, or On Strength. The fifth volume contains Cyrus, or On Kingly Power, and Aspasia.

The sixth volume is that in which there is the treatise Truth; another (a disputatious one) concerning Arguing; the Sathon, or on Contradiction, in three parts; and an essay on Dialect. The seventh contains a treatise on Education, or Names, in five books; one on the Use of Names, or the Contentious Man; one on Questions and Answers; one on Opinion and Knowledge, in four books; one on Dying; one on Life and Death; one on those who are in the Shades below; one on Nature, in two books; two books of Questions in Natural Philosophy; one essay, called Opinions on the Contentious Man; one book of Problems, on the subject of Learning. The eighth volume is that in which we find a treatise on Music; one on Interpreters; one on Homer; one on Injustice and Impiety; one on Calchas; one on a Spy; one on Pleasure. The ninth book contains an essay on the Odyssey; one on the Magic Wand; the Minerva, or an essay on Telemachus; an essay on Helen and Penelope; one on Proteus; the Cyclops, being an essay on Ulysses; an essay on the Use of Wine, or on Drunkenness, or on the Cyclops; one on Circe; one on Amphiaraus; one on Ulysses and Penelope, and also on Ulysses’ Dog. The tenth volume is occupied by the Heracles, or Medas; the Hercules, or an Essay on Prudence or Strength; the Lord or the Lover; the Lord or the Spies; the Menexenus, or an essay on Governing; the Alcibiades; the Archelaus, or an essay on Kingly Power.

The sixth volume contains Truth, a disputatious treatise on Arguing, and Sathon, or on Contradiction, in three parts. It also contains an essay on Dialect. The seventh contains Education, or Names, in five books, and The Use of Names, or the Contentious Man. It also contains Questions and Answers, Opinion and Knowledge in four books, Dying, and Life and Death. Other works cover those in the shades below and Nature, the latter in two books. There are also two books of Questions in Natural Philosophy, an essay called Opinions on the Contentious Man, and a book of Problems on learning. The eighth volume contains treatises on Music, Interpreters, Homer, Injustice and Impiety, Calchas, a Spy, and Pleasure. The ninth book contains essays on the Odyssey and the Magic Wand. It also contains Minerva, or an essay on Telemachus, and an essay on Helen and Penelope. Other works include an essay on Proteus and the Cyclops, an essay on Ulysses. It also contains an essay on the Use of Wine, or on Drunkenness, or on the Cyclops. Finally, there are essays on Circe, Amphiaraus, and Ulysses and Penelope, as well as one on Ulysses’ Dog. The tenth volume contains Heracles, or Medas, and Hercules, or an Essay on Prudence or Strength. It also contains The Lord or the Lover, The Lord or the Spies, and Menexenus, or an essay on Governing. The final works are Alcibiades and Archelaus, or an essay on Kingly Power.

These then are the names of his works. And Timon, rebuking him because of their great number, called him a universal chatterer.

These are the names of his works. Because he wrote so many, Timon criticized him and called him a universal chatterer.

X. He died of some disease; and while he was ill Diogenes came to visit him, and said to him, “Have you no need of a friend?” Once too he came to see him with a sword in his hand; and when Antisthenes said, “Who can deliver me from this suffering?” he, pointing to the sword, said, “This can;” But he rejoined, “I said from suffering, but not from life;” for he seemed to bear his disease the more calmly from his love of life. And there is an epigram on him written by ourselves, which runs thus:—

X. He died of an illness. While he was ill, Diogenes visited him and asked, “Do you need a friend?” On another visit, Diogenes brought a sword. When Antisthenes asked, “Who can free me from this suffering?” Diogenes pointed to the sword and said, “This can.” But Antisthenes replied, “I said from suffering, not from life.” His love of life seemed to help him bear his illness more calmly. We have written an epigram about him, which goes as follows:

There were also three other people of the name of Antisthenes. One, a disciple of Heraclitus; the second, an Ephesian; the third, a historian of Rhodes. And since we have spoken of those who proceeded from the school of Aristippus and Phædon, we may now go on to the Cynics and Stoics, who derived their origin from Antisthenes. And we will take them in the following order.

There were also three other people named Antisthenes. One was a disciple of Heraclitus, another was from Ephesus, and the third was a historian from Rhodes. We have discussed those who came from the school of Aristippus and Phædon. So we may now turn to the Cynics and Stoics, whose schools originated with Antisthenes. We will consider them in the following order.