The Life of Arcesilaus

I. Arcesilaus was the son of Seuthes or Scythes, as Apollodorus states in the third book of his Chronicles, and a native of Pitane in Æolia.

I. Arcesilaus was the son of Seuthes or Scythes, according to Apollodorus in the third book of his Chronicles. He was from Pitane in Æolia.

II. He was the original founder of the Middle Academy, and the first man who professed to suspend the declaration of his judgment, because of the contrarieties of the reasons alleged on either side. He was likewise the first who attempted to argue on both sides of a question, and who also made the method of discussion, which had been handed down by Plato, by means of question and answer, more contentious than before.

II. He founded the Middle Academy. He was the first to profess that he withheld judgment because the arguments on either side conflicted. He was also the first to try to argue both sides of a question. He made Plato’s question and answer method of discussion more contentious than before.

III. He met with Crantor in the following manner. He was one of four brothers, two by the same father and two by the same mother. Of those who were by the same mother the eldest was Pylades, and of those by the same father the eldest was Mœreas, who was his guardian; and at first he was a pupil of Autolycus the mathematician, who happened to be a fellow citizen of his before he went to Athens; and with Autolycus he travelled as far as Sardis. After that he became a pupil of Xanthus the musician, and after that attended the lectures of Theophrastus, and subsequently came over to the Academy to Crantor. For Mœreas his brother, whom I have mentioned before, urged him to apply himself to rhetoric; but he himself had a preference for philosophy, and when he became much attached to him Crantor asked him, quoting a line out of the Andromeda of Euripides:—

III. He met Crantor in the following way. He was one of four brothers. Two shared the same father, and two shared the same mother. The eldest of those who shared the same mother was Pylades. The eldest of those who shared the same father was Mœreas, who was his guardian. Before he went to Athens, he first studied under Autolycus the mathematician, who was a fellow citizen. He traveled with Autolycus as far as Sardis. After that, he studied under Xanthus the musician, then attended Theophrastus’s lectures. Later, he joined Crantor at the Academy. His brother Mœreas, whom I mentioned earlier, had urged him to study rhetoric, but he preferred philosophy. When he became deeply attached to Crantor, Crantor asked him, quoting a line from Euripides’ Andromeda:

And he replied by quoting the next line to it:—

And he replied by quoting the next line:

And ever after that they became very intimate, so that they say Theophrastus was much annoyed, and said, “That a most ingenious and well-disposed young man had deserted his school.”

After that, they became very close. As a result, Theophrastus was reportedly very annoyed and said, “A highly gifted and well-disposed young man has left my school.”

IV. For he was not only very impressive in his discourse, and displayed a great deal of learning in it, but he also tried his hand at poetry, and there is extant an epigram which is attributed to him, addressed to Attalus, which is as follows:—

IV. He was not only an impressive speaker who showed great learning, but he also tried writing poetry. An epigram addressed to Attalus survives and is attributed to him. It reads as follows:

There is another addressed to Menodorus the son of Eudamus, who was attached to one of his fellow pupils:—

Another is addressed to Menodorus, the son of Eudamus, who was fond of one of his fellow students:

But he admired Homer above all poets, and always used to read a portion of his works before going to sleep; and in the morning he would say that he was going to the object of his love, when he was going to read him. He said, too, that Pindar was a wonderful man for filling the voice, and pouring forth an abundant variety of words and expressions. He also, when he was a young man, wrote a criticism on Ion.

But he admired Homer above all other poets. He always read some of Homer’s work before going to sleep. In the morning, when he went to read Homer, he would say he was going to the object of his love. He also said that Pindar was wonderful at filling the voice and pouring out a rich variety of words and expressions. When he was young, he also wrote a criticism of Ion.

V. And he was a pupil likewise of Hipponicus, the geometrican whom he used to ridicule on other points as being lazy and gaping; but he admitted that in his own profession he was clear sighted enough, and said that geometry had flown into his mouth while he was yawning. And when he went out of his mind, he took him to his own house, and took care of him till he recovered his senses.

V. He was also a pupil of Hipponicus, the mathematician. He used to mock Hipponicus for being lazy and always yawning. But he admitted that Hipponicus was sharp enough in his own field. He said that geometry had flown into Hipponicus’s mouth while he was yawning. When Hipponicus lost his mind, he took him into his own home and cared for him until he recovered.

VI. And when Crates died, he succeeded him in the presidency of his schools, a man of the name of Socrates willingly yielding to him.

VI. When Crates died, he succeeded him as head of his schools. A man named Socrates willingly stepped aside for him.

VII. And as he suspended his judgment on every point, he never, as it is said, wrote one single book. But others say that he was once detected correcting some passages in a work of his; and some assert that he published it, while others deny it, and affirm that he threw it into the fire.

VII. Because he withheld judgment on every question, he is said never to have written a single book. But others say he was once caught correcting passages in a work of his. Some say he published the work, while others deny this and say he threw it into the fire.

VIII. He seems to have been a great admirer of Plato, and he possessed all his writings. He also, according to some authorities, had a very high opinion of Pyrrho.

VIII. He seems to have greatly admired Plato and owned all his writings. According to some sources, he also thought very highly of Pyrrho.

IX. He also studied dialectics, and the discussions of the Eretrian school; on which account Ariston said of him:—

IX. He also studied dialectics and the discussions of the Eretrian school. Because of this, Ariston said of him:

And Timon speaks thus of him:—

And Timon says this about him:

And presently afterwards he represents him as saying:—

And shortly afterward, he portrays him as saying:

X. He was exceedingly fond of employing axioms, very concise in his diction, and when speaking he laid an emphasis on each separate word.

X. He was very fond of using axioms. He expressed himself very concisely and emphasized each word when he spoke.

XI. He was also very fond of attacking others, and very free spoken, on which account Timon in another passage speaks of him thus:—

XI. He also loved attacking others and spoke very freely. For this reason, Timon says of him in another passage:

Once, when a young man was arguing against him with more boldness than usual, he said, “Will no one stop his mouth with the knout?”³⁶ And to a man who lay under the general imputation of low debauchery, and who argued with him that one thing was not greater than another, he asked him whether a cup holding two pints was not larger than one which held only one. There was a certain Chian named Hemon, exceedingly ugly, but who fancied himself good looking, and always went about in fine clothes; this man asked him one day, “If he thought that a wise man could feel attachment to him;” “Why should he not,” said he, “when they love even those who are less handsome than you, and not so well-dressed either?” and when the man, though one of the vilest characters possible, said to Arcesilaus as if he were addressing a very rigid man:—

Once, a young man argued against him more boldly than usual. He said, “Will no one silence him with the knout?”³⁶ Another man, widely accused of sordid debauchery, argued with him that one thing was not greater than another. He asked the man whether a two-pint cup was not larger than a one-pint cup. There was a Chian named Hemon who was extremely ugly but thought himself handsome. He always wore fine clothes. One day Hemon asked him, “Do you think a wise man could feel affection for me?” “Why not?” he replied. “Wise men even love people who are less handsome than you and not as well dressed.” Though Hemon was one of the vilest people imaginable, he said to Arcesilaus, as if addressing a very strict man:

Arcesilaus replied:—

Arcesilaus replied:

And once, when he was plagued by a chattering fellow of low extraction, he said:—

Once, when he was bothered by a talkative man of humble origins, he said:

Another time, when a talkative man was giving utterance to a great deal of nonsense, he said, that “He had not had a nurse who was severe enough.” And to some people he never gave any answer at all. On one occasion a usurer, who made pretence to some learning, said in his hearing that he did not know something or other, on which he rejoined:—

Another time, a talkative man was talking a great deal of nonsense. He said, “His nurse had not been strict enough.” He never answered some people at all. Once, a moneylender who pretended to be educated said within his hearing that he did not know something or other. He replied:

And the lines come out of the Œnomaus of Sophocles. He once reminded a certain dialectician, a pupil of Alexinus, who was unable to explain correctly some saying of his master, of what had been done by Philoxenus to some brick-makers. For when they were singing some of his songs very badly he came upon them, and trampled their bricks under foot, saying, “As you spoil my works so will I spoil yours.”

The lines come from Sophocles’ Œnomaus. Once, a dialectician who was a pupil of Alexinus could not correctly explain something his master had said. He reminded the dialectician of what Philoxenus had done to some brick-makers. They were singing some of Philoxenus’ songs very badly when he came upon them. He trampled their bricks underfoot, saying, “Just as you spoil my work, I will spoil yours.”

XII. And he used to be very indignant with those who neglected proper opportunities of applying themselves to learning; and he had a peculiar habit, while conversing, of using the expression, “I think,” and “So and so,” naming the person, “will not agree to this.” And this was imitated by several of his pupils, who copied also his style of expression and everything about him. He was a man very ready at inventing new words, and very quick at meeting objections, and at bringing round the conversation to the subject before him, and at adapting it to every occasion, and he was the most convincing speaker that could be found, on which account numbers of people flocked to his school, in spite of being somewhat alarmed at his severity, which however they bore with complacency, for he was a very kind man, and one who inspired his hearers with abundant hope, and in his manner of life he was very affable and liberal, always ready to do any one a service without any parade, and shrinking from any expression of gratitude on the part of those whom he had obliged. Accordingly once, when he had gone to visit Ctesibius who was ill, seeing him in great distress from want, he secretly slipped his purse under his pillow; and when Ctesibius found it, “This,” said he, “is the amusement of Arcesilaus.” And at another time he sent him a thousand drachmas. He it was also who introduced Archias the Arcadian to Eumenes, and who procured him many favours from him.

XII. He was often indignant with people who neglected good opportunities to learn. In conversation, he had a peculiar habit of saying, “I think,” and “So and so will not agree to this,” naming the person. Several of his pupils imitated this habit, as well as his style of speaking and everything else about him. He was quick to invent new words and answer objections. He could quickly bring a conversation back to the subject at hand and adapt it to any occasion. He was the most convincing speaker to be found, so people flocked to his school. They were somewhat alarmed by his severity, but they accepted it willingly. For he was very kind and gave his listeners abundant hope. In daily life he was friendly and generous. He was always ready to help anyone without making a show of it, and he shied away from their thanks. Once, when he visited Ctesibius during an illness, he saw that Ctesibius was in great distress from poverty. He secretly slipped his purse under Ctesibius’s pillow. When Ctesibius found it, he said, “This is Arcesilaus’s way of amusing himself.” Another time, Arcesilaus sent him a thousand drachmas. Arcesilaus also introduced Archias the Arcadian to Eumenes and secured many favors for Archias from him.

XIII. And being a very liberal man and utterly regardless of money, he made the most splendid display of silver plate, and in his exhibition of gold plate he vied with that of Archecrates and Callicrates; and he was constantly assisting and contributing to the wants of others with money; and once, when some one had borrowed from him some articles of silver plate to help him entertain his friends, and did not offer to return them, he never asked for them back or reclaimed them; but some say that he lent them with the purpose that they should be kept, and that when the man returned them, he made him a present of them as he was a poor man. He had also property in Pitana, the revenues from which were transmitted to him by his brother Pylades.

XIII. He was very generous and cared nothing for money. He displayed a magnificent collection of silver plate, and his display of gold plate rivaled those of Archecrates and Callicrates. He constantly helped others by giving them money. Once, someone borrowed silver plate from him to entertain friends and did not offer to return it. He never asked for it back or tried to reclaim it. But some say he lent the plate intending the man to keep it. According to them, when the man returned it, he gave it to him because he was poor. He also owned property in Pitana, and his brother Pylades sent him its income.

XIV. Moreover, Eumenes, the son of Philetærus, supplied him with many things, on which account he was the only king to whom he addressed any of his discourses. And when many philosophers paid court to Antigonus and went out to meet him when he arrived, he himself kept quiet, not wishing to make his acquaintance. But he was a great friend of Hierocles, the governor of the harbours of Munychia and the Piræus; and at festivals he always paid him a visit. And when he constantly endeavoured to persuade him to pay his respects to Antigonus, he would not; but though he accompanied him as far as his gates, he turned back himself. And after the sea-fight of Antigonus, when many people went to him and wrote him letters to comfort him for his defeat, he neither went nor wrote; but still in the service of his country, he went to Demetrias as ambassador to Antigonus, and succeeded in the object of his mission.

XIV. Eumenes, the son of Philetærus, also supplied him with many things. For this reason, Eumenes was the only king to whom he addressed any of his discourses. Many philosophers sought Antigonus’s favor and went out to meet him when he arrived. He, however, stayed away, because he did not wish to meet Antigonus. But he was a great friend of Hierocles, the governor of the harbors of Munychia and the Piræus. He always visited Hierocles at festivals. Hierocles constantly tried to persuade him to pay his respects to Antigonus, but he refused. He would accompany Hierocles as far as Antigonus’s gates, but then he would turn back. After Antigonus’s sea battle, many people visited him or wrote letters to comfort him for his defeat. He neither visited nor wrote. But he did go to Demetrias as an ambassador to Antigonus in the service of his country, and his mission succeeded.

XV. And he spent all his time in the Academy, and avoided meddling with public affairs, but at times he would spend some days in the Piræus of Athens, discoursing on philosophical subjects, from his friendship for Hierocles, which conduct of his gave rise to unfavourable reports being raised against him by some people.

XV. He spent all his time at the Academy and avoided involvement in public affairs. But because of his friendship with Hierocles, he sometimes spent a few days in the Piræus of Athens, discussing philosophy. This led some people to spread unfavorable reports about him.

XVI. Being a man of very expensive habits, for he was in this respect a sort of second Aristippus, he often went to dine with his friends. He also lived openly with Theodote and Philæte, two courtesans of Elis; and to those who reproached him for this conduct, he used to quote the opinions of Aristippus. He was also very fond of the society of young men, and of a very affectionate disposition, on which account Aristo, the Chian, a Stoic philosopher, used to accuse him of being a corrupter of the youth of the city, and a profligate man. He is said also to have been greatly attached to Demetrius, who sailed to Cyrene, and to Cleochares of Myrlea, of whom he said to his messmates, that he wished to open the door to him, but that he prevented him.

XVI. He had expensive habits and was, in this respect, a second Aristippus. He often went to dine with his friends. He also lived openly with Theodote and Philæte, two courtesans of Elis. When people criticized him for this, he would cite the opinions of Aristippus. He was also very fond of the company of young men and was very affectionate by nature. For this reason, Aristo, the Chian, a Stoic philosopher, accused him of corrupting the young men of the city and being a profligate. He is also said to have been greatly attached to Demetrius, who sailed to Cyrene, and to Cleochares of Myrlea. He told his dining companions that he wanted to open the door to Cleochares, but that Cleochares prevented him.

XVII. Demochares the son of Laches, and Pythocles the son of Bugelus, were also among his friends, and he said that he humoured them in all their wishes because of his great patience. And, on this account, those people to whom I have before alluded, used to attack him and ridicule him as a popularity hunter and vain-glorious man. And they set upon him very violently at an entertainment given by Hieronymus, the Peripatetic, when he invited his friends on the birthday of Alcyoneus, the son of Antigonus, on which occasion Antigonus sent him a large sum of money to promote the conviviality. On this occasion, as he avoided all discussion during the continuance of the banquet, when Aridelus proposed to him a question which required some deliberation, and entreated him to discourse upon it, it is said that he replied, “But this is more especially the business of philosophy, to know the proper time for everything.” With reference to the charge that was brought against him of being a popularity hunter, Timon speaks, among other matters, mentioning it in the following manner:—

XVII. Demochares, son of Laches, and Pythocles, son of Bugelus, were also among his friends. He said that his great patience allowed him to indulge their every wish. For this reason, the people I mentioned earlier attacked and mocked him as a vain seeker of popularity. They attacked him especially harshly at a banquet given by Hieronymus, the Peripatetic. Hieronymus had invited his friends to celebrate the birthday of Alcyoneus, son of Antigonus. Antigonus had sent Hieronymus a large sum of money to make the occasion more festive. During the banquet, he avoided all discussion. Aridelus put a question to him that required some thought and urged him to speak about it. He is said to have replied, “But this is especially the business of philosophy: to know the proper time for everything.” Timon mentions the accusation that he sought popularity, among other matters, in the following words:

XVIII. However, in all other respects he was so free from vanity, that he used to advise his pupils to become the disciples of other men; and once, when a young man from Chios was not satisfied with his school, but preferred that of Hieronymus, whom I have mentioned before, he himself took him and introduced him to that philosopher, recommending him to preserve his regularity of conduct. And there is a very witty saying of his recorded. For when some one asked him once, why people left other schools to go to the Epicureans, but no one left the Epicureans to join other sects, he replied, “People sometimes make eunuchs of men, but no one can ever make a man out of an eunuch.”

XVIII. However, in all other respects, he was so free from vanity that he advised his pupils to study with other teachers. Once, a young man from Chios was dissatisfied with his school and preferred that of Hieronymus, whom I mentioned earlier. He took the young man himself and introduced him to Hieronymus, advising him to keep up his regular habits. A very witty remark of his is also recorded. Someone once asked him why people left other schools for the Epicureans, but no one left the Epicureans for other sects. He replied, “People sometimes make eunuchs of men, but no one can ever make a man out of a eunuch.”

XIX. At last, when he was near his end, he left all his property to his brother Pylades, because he, without the knowledge of Mæreas, had taken him to Chios and had brought him from thence to Athens. He never married a wife, and never had any children. He made three copies of his will, and deposited one in Eretria with Amphicritus, and one at Athens with some of his friends, and the third he sent to his own home to Thaumasias, one of his relations, entreating him to keep it. And he also wrote him the following letter:—

XIX. At last, when he was near death, he left all his property to his brother Pylades. He did this because Pylades had taken him to Chios without Mæreas’s knowledge and had brought him from there to Athens. He never married or had children. He made three copies of his will. He left one in Eretria with Amphicritus and one in Athens with some of his friends. He sent the third home to Thaumasias, one of his relations, asking him to keep it. He also wrote Thaumasias the following letter:

“I have given Diogenes a copy of my will to convey to you. For, because I am frequently unwell and have got very infirm, I have thought it right to make a will, that, if anything should happen to me I might not depart with the feelings of having done you any injury, who have been so constantly affectionate to me. And as you have been at all times the most faithful to me of all my friends, I entreat you to preserve this for me out of regard for my old age and your regard for me. Take care then to behave justly towards me, remembering how much I entrust to your integrity, so that I may appear to have managed my affairs well, as far as depends on you; and there is another copy of this will at Athens, in the care of some of my friends, and another at Eretria, in the hands of Amphicritus.”

“I have given Diogenes a copy of my will to bring to you. I am often ill and have become very frail, so I thought it right to make a will. If anything happens to me, I do not want to die feeling that I have wronged you. You have always been affectionate toward me. You have also been the most faithful of all my friends. So I ask you to keep this will safe for me, out of respect for my old age and affection for me. Please treat me fairly, remembering how much I am trusting to your honesty. Then, as far as it depends on you, I may appear to have managed my affairs well. There is another copy of the will in Athens, in the care of some of my friends. A third copy is in Eretria, in Amphicritus’s care.”

XX. He died, as Hermippus relates, after having drunk an excessive quantity of wine, and then became delirious, when he was seventy-five years old; and he was more beloved by the Athenians than any one else had ever been. And we have written the following epigram on him:—

XX. According to Hermippus, he died at the age of seventy-five after drinking too much wine and becoming delirious. The Athenians loved him more than they had ever loved anyone else. We have written the following epigram about him:

XXI. There were also three other persons of the name of Arcesilaus; one a poet of the old Comedy; another an elegiac poet; the third a sculptor, on whom Simonides wrote the following epigram:—

XXI. Three other people were also named Arcesilaus. One was a poet of Old Comedy, another wrote elegies, and the third was a sculptor. Simonides wrote the following epigram about the sculptor:

The philosopher of whom we have been speaking flourished, as Apollodorus tells us in his Chronicles, about the hundred and twentieth olympiad.

According to Apollodorus in his Chronicles, the philosopher we have been discussing flourished around the 120th Olympiad.