Menedemus's Life

I. This Menedemus was one of those who belonged to the school of Phædo; and he was one of those who are called Theopropidæ, being the son of Clisthenes, a man of noble family, but a poor man and a builder. And some say that he was a tent-maker, and that Menedemus himself learned both trades. On which account, when he on one occasion brought forward a motion for some decree, a man of the name of Alexinius attacked him, saying that a wise man had no need to draw a tent nor a decree.

I. Menedemus belonged to the school of Phædo and was one of those called Theopropidæ. His father, Clisthenes, came from a noble family but was poor and worked as a builder. Some say Clisthenes was a tent-maker and that Menedemus himself learned both trades. For this reason, when Menedemus once proposed a decree, a man named Alexinius attacked him. Alexinius said that a wise man had no need to draw up either a tent or a decree.

II. But when Menedemus was sent by the Eretrians to Megara, as one of the garrison, he deserted the rest, and went to the Academy to Plato; and being charmed by him, he abandoned the army altogether. And when Asclepiades, the Phliasian, drew him over to him, he went and lived in Megara, near Stilpo, and they both became his disciples. And from thence they sailed to Elis, where they joined Anchipylus and Moschus, who belonged to Phædo’s school. And up to this time, as I have already mentioned in my account of Phædo, they were called Eleans; and they were also called Eretrians, from the native country of Menedemus, of whom I am now speaking.

II. But when the Eretrians sent Menedemus to Megara as a member of the garrison, he left the others and went to Plato’s Academy. He was so charmed by Plato that he abandoned the army altogether. When Asclepiades of Phlias won Menedemus over, Menedemus went to live in Megara, near Stilpo. Both men became Stilpo’s disciples. From Megara they sailed to Elis, where they joined Anchipylus and Moschus, who belonged to Phædo’s school. As I mentioned in my account of Phædo, they were called Eleans up to this time. They were also called Eretrians, after the native country of Menedemus, whom I am now discussing.

III. Now Menedemus appears to have been a very severe and rigid man, on which account Crates, parodying a description, speaks of him thus:—

III. Menedemus seems to have been a very stern and rigid man. For this reason, Crates parodied a description and spoke of him as follows:

And Timon mentions him thus:—

And Timon mentions him as follows:

And he was a man of such excessive rigour of principle, that when Eurylochus, of Cassandrea, had been invited by Antigonus, to come to him in company with Cleippides, a youth of Cyzicus, he refused to go, for he was afraid lest Menedemus should hear of it; for he was very severe in his reproofs, and very free spoken. Accordingly, when a young man behaved with boldness towards him, he did not say a word, but took a bit of stick and drew on the floor an insulting picture; until the young man, perceiving the insult that was meant in the presence of numbers of people, went away. And when Hierocles, the governor of the Piræus, attacked him in the temple of Amphiaraus, and said a great deal about the taking of Eretria, he made no other reply beyond asking him what Antigonus’s object was in treating him as he did.

He was so strict in his principles that Eurylochus of Cassandrea once refused an invitation from Antigonus. Antigonus had invited Eurylochus to come with Cleippides, a young man from Cyzicus. Eurylochus refused because he feared that Menedemus would hear of the visit. Menedemus was very severe in his criticism and spoke very freely. Once, a young man behaved boldly toward Menedemus. Menedemus said nothing, but took a piece of stick and drew an insulting picture on the floor. The young man saw the insult intended in front of the many people present and went away. When Hierocles, the governor of the Piræus, attacked him in the temple of Amphiaraus, Hierocles spoke at length about the taking of Eretria. Menedemus replied only by asking what Antigonus hoped to achieve by treating him as he did.

On another occasion, he said to a profligate man who was giving himself airs, “Do not you know that the cabbage is not the only plant that has a pleasant juice, but that radishes have it also?” And once, hearing a young man talk very loudly, he said, “See whom you have behind you.” When Antigonus consulted him whether he should go to a certain revel, he made no answer beyond desiring those who brought him the message, to tell him that he was the son of a king. When a stupid fellow once said something at random to him, he asked him whether he had a farm; and when he said that he had, and a large stock of cattle, he said, “Go then and look after them; lest, if you neglect them, you lose them, and that elegant rusticity of yours with them.” He was once asked whether a good man should marry, and his reply was, “Do I seem to you to be a good man, or not?” and when the other said he did; “Well,” said he, “and I am married.” On one occasion a person said that there were a great many good things, so he asked him how many; and whether he thought that there were more than a hundred. And as he could not bear the extravagance of one man who used frequently to invite him to dinner, once when he was invited he did not say a single word, but admonished him of his extravagance in silence, by eating nothing but olives.

On another occasion, he spoke to a dissolute man who was putting on airs. “Don’t you know that cabbage is not the only plant with a pleasant juice? Radishes have it too.” Once, when he heard a young man speaking very loudly, he said, “Look who is behind you.” When Antigonus asked whether he should go to a certain revel, he gave no answer except to ask the messengers to remind him that he was a king’s son. Once, a stupid fellow made a random remark to him. He asked the man whether he had a farm. The man said he did, and that he had a large herd of cattle. “Then go and look after them,” he said. “If you neglect them, you may lose them, along with your fine rustic manners.” Once, someone asked him whether a good man should marry. He replied, “Do I seem to you to be a good man or not?” When the man said he did, he answered, “Well, I am married.” On another occasion, someone said there were a great many good things. He asked how many, and whether the man thought there were more than a hundred. One man often invited him to dinner, but he could not bear the man’s extravagance. So, when he was invited once, he said nothing. Instead, he silently reproached the man’s extravagance by eating nothing but olives.

IV. On account then of the great freedom of speech in which he indulged, he was very near while in Cyprus, at the court of Nicocreon, being in great danger with his friend Asclepiades. For when the king was celebrating a festival at the beginning of the month, and had invited them as he did all the other philosophers; Menedemus said, “If the assemblage of such men as are met here to-day is good, a festival like this ought to be celebrated every day: but if it is not good, even once is too often.” And as the tyrant made answer to this speech, “that he kept this festival in order to have leisure in it to listen to the philosophers,” he behaved with even more austerity than usual, arguing, even while the feast was going on, that it was right on every occasion to listen to philosophers; and he went on in this way till, if a flute-player had not interrupted their discussion, they would have been put to death. In reference to which, when they were overtaken by a storm in a ship, they say that Asclepiades said, “that the fine playing of a flute-player had saved them, but the freedom of speech of Menedemus had ruined them.”

IV. Menedemus often spoke so freely that he and his friend Asclepiades nearly came to great harm. This happened in Cyprus, at the court of Nicocreon. The king was holding a festival at the beginning of the month. He had invited them, as he had invited all the other philosophers. Menedemus said, “If it is good for men like those gathered here today to meet, this festival should be held every day. But if it is not good, even once is too often.” The tyrant replied, “I hold this festival so that I can have time to listen to the philosophers.” Menedemus then became even more severe than usual. Even during the feast, he argued that one should listen to philosophers on every occasion. He went on like this until a flute-player interrupted the discussion. If the flute-player had not interrupted, Menedemus and Asclepiades would have been put to death. Later, when a storm overtook them at sea, Asclepiades is said to have remarked, “A flute-player’s fine playing saved us, but Menedemus’s freedom of speech has ruined us.”

V. But he was, they say, inclined to depart a good deal from the usual habits and discipline of a school, so that he never regarded any order, nor were the seats arranged around properly, but every one listened to him while lecturing, standing up or sitting down, just as he might chance to be at the moment, Menedemus himself setting the example of this irregular conduct.

V. But they say he often departed from the usual habits and discipline of a school. He followed no set order, and the seats were not properly arranged around him. Instead, everyone listened to his lectures standing or sitting, as they happened to be at the time. Menedemus himself set the example for this lack of order.

VI. But in other respects, it is said that he was a nervous man, and very fond of glory; so that, as previously he and Asclepiades had been fellow journeymen of a builder, when Asclepiades was naked on the roof carrying mortar, Menedemus would stand in front of him to screen him when he saw any one coming.

VI. But in other respects, he was said to be a nervous man, very fond of glory. He and Asclepiades had once worked together as journeymen for a builder. When Asclepiades was naked on the roof carrying mortar, Menedemus would watch for anyone approaching. If he saw someone coming, he would stand in front of Asclepiades to shield him from view.

VII. When he applied himself to politics he was so nervous that once, when setting down the incense, he actually missed the incense burner. And on one occasion, when Crates was standing by him, and reproaching him for meddling with politics, he ordered some men to put him in prison. But he, even then, continued not the less to watch him as he passed, and to stand on tiptoe and call him Agamemnon and Hegesipolis.

VII. When he became involved in politics, he was very nervous. Once, as he set down the incense, he actually missed the incense burner. On another occasion, Crates stood beside him and criticized him for meddling in politics. He ordered some men to put Crates in prison. But even then, Crates continued to watch him as he passed by. Crates stood on tiptoe and called him Agamemnon and Hegesipolis.

VIII. He was also in some degree superstitious. Accordingly, once, when he was at an inn with Asclepiades, and had unintentionally eaten some meat that had been thrown away, when he was told of it he became sick, and turned pale, until Asclepiades rebuked him, telling him that it was not the meat itself which disturbed him, but only the idea that he had adopted. But in other respects he was a high minded man, with notions such as became a gentleman.

VIII. He was also somewhat superstitious. Once, he was staying at an inn with Asclepiades. He accidentally ate some meat that had been thrown away. When he was told about the meat, he felt sick and turned pale. Asclepiades rebuked him, saying that the meat itself did not trouble him, but only his idea about it. In other respects, however, he was a noble-minded man with the views of a gentleman.

IX. As to his habit of body, even when he was an old man he retained all the firmness and vigour of an athlete, with firm flesh, and a ruddy complexion, and very stout and fresh looking. In stature he was of moderate size; as is plain from the statue of him which is at Eretria, in the Old Stadium. For he is there represented seated almost naked, undoubtedly for the purpose of displaying the greater part of his body.

IX. Even in old age, he retained all the firmness and vigor of an athlete. His flesh was firm, his complexion ruddy, and he looked very sturdy and healthy. He was of medium height, as the statue of him in the Old Stadium at Eretria shows. The statue shows him seated and almost naked, undoubtedly to display most of his body.

X. He was very hospitable and fond of entertaining his friends; and because Eretria was unhealthy, he used to have a great many parties, particularly of poets and musicians. And he was very fond of Aratus and Lycophon the tragic poet, and Antagoras of Rhodes. And above all he applied himself to the study of Homer; and next to him to that of the Lyric poets; then to Sophocles, and also to Achæus, to whom he assigned the second place as a writer of satiric dramas, giving Æschylus the first. And it is from Achæus that he quoted these verses against the politicians of the opposite party:—

X. He was very hospitable and loved entertaining his friends. Because Eretria was unhealthy, he held many parties, especially for poets and musicians. He was very fond of Aratus, Lycophon the tragic poet, and Antagoras of Rhodes. He studied Homer above all other poets, followed by the lyric poets, then Sophocles and Achæus. He ranked Achæus second to Æschylus as a writer of satiric dramas. He quoted these verses from Achæus against politicians of the opposing party:

And these lines are out of the satiric play of Achæus, called Omphale; so that they are mistaken who say that he had never read anything but the Medea of Euripides, which is found, they add, in the collection of Neophron, the Sicyonian.

These lines come from the satyr play Omphale by Achæus. So those who say he had read nothing but Euripides’ Medea are mistaken. They add that the Medea is found in the collection of Neophron, the Sicyonian.

XI. Of masters of philosophy, he used to despise Plato and Xenocrates, and Paræbates of Cyrene; and admired no one but Stilpo. And once, being questioned about him, he said nothing more of him than that he was a gentleman.

XI. Among teachers of philosophy, he despised Plato, Xenocrates, and Paræbates of Cyrene. He admired no one but Stilpo. Once, when asked about Stilpo, he said only that he was a gentleman.

XII. Menedemus was not easy to be understood, and in his conversation he was hard to argue against; he spoke on every subject, and had a great deal of invention and readiness. But he was very disputatious, as Antisthenes says in his Successions; and he used to put questions of this sort, “Is one thing different from another thing?” “Yes.” “And is benefiting a person something different from the good?” “Yes.” “Then the good is not benefiting a person.” And he, as it is said, discarded all negative axioms, using none but affirmative ones; and of these he only approved of the simple ones, and rejected all that were not simple; saying that they were intricate and perplexing. But Heraclides says that in his doctrines he was a thorough disciple of Plato, and that he scorned dialectics; so that once when Alexinus asked him whether he had left off beating his father, he said, “I have not beaten him, and I have not left off;” and when he said further that he ought to put an end to the doubt by answering explicitly yes or no, “It would be absurd,” he rejoined, “to comply with your conditions, when I can stop you at the entrance.”

XII. Menedemus was not easy to understand and was hard to argue against in conversation. He spoke on every subject and was highly inventive and quick-witted. But Antisthenes says in his Successions that Menedemus was very argumentative. He used to ask questions like these: “Is one thing different from another?” “Yes.” “And is benefiting a person something different from the good?” “Yes.” “Then the good is not benefiting a person.” Menedemus is said to have rejected all negative axioms and used only affirmative ones. Of those, he accepted only the simple ones. He rejected all the others, saying that they were complicated and confusing. But Heraclides says that Menedemus followed Plato completely in his teachings and scorned dialectics. Once Alexinus asked him whether he had stopped beating his father. Menedemus said, “I have not beaten him, and I have not stopped.” Alexinus then said that Menedemus should settle the question by answering yes or no. Menedemus replied, “It would be absurd to accept your conditions when I can stop you at the outset.”

When Bion was attacking the soothsayers with great perseverance, he said that he was killing the dead over again. And once, when he heard some one assert that the greatest good was to succeed in everything that one desires; he said, “It is a much greater good to desire what is proper.” But Antigonus of Carystus, tells us that he never wrote or composed any work, and never maintained any principle tenaciously. But in cross-questioning he was so contentious as to get quite black in the face before he went away. But though he was so violent in his discourse, he was wonderfully gentle in his actions. Accordingly, though he used to mock and ridicule Alexinus very severely, still he conferred great benefits on him, conducting his wife from Delphi to Chalcis for him, as she was alarmed about the danger of robbers and banditti in the road.

When Bion persistently attacked the soothsayers, he said that he was killing the dead all over again. Once, he heard someone say that the greatest good was to succeed in everything one desires. Bion replied, “It is a much greater good to desire what is proper.” But Antigonus of Carystus tells us that Bion never wrote or composed any work, and never held firmly to any principle. Yet when questioning others, he was so argumentative that he would turn quite black in the face before leaving. Although he spoke so fiercely, he was remarkably gentle in his actions. For instance, he used to mock and ridicule Alexinus severely, but he also did him great favors. He escorted Alexinus’s wife from Delphi to Chalcis for him because she feared robbers and bandits on the road.

XIII. And he was a very warm friend, as is plain from his attachment to Asclepiades; which was hardly inferior to the friendship of Pylades and Orestes. But Asclepiades was the elder of the two, so that it was said that he was the poet, and Menedemus the actor. And they say that on one occasion, Archipolis bequeathed them three thousand pieces of money between them, they had such a vigorous contest as to which should take the smaller share, that neither of them would receive any of it.

XIII. He was a very devoted friend, as his attachment to Asclepiades shows. Their friendship was hardly inferior to that of Pylades and Orestes. But Asclepiades was the older of the two. So people said that Asclepiades was the poet and Menedemus the actor. They say that Archipolis once left them three thousand pieces of money to share. They argued so fiercely over who should take the smaller share that neither would accept any of it.

XIV. It is said that they were both married; and that Asclepiades was married to the mother, and Menedemus to the daughter; and when Asclepiades’s wife died, he took the wife of Menedemus; and Menedemus, when he became the chief man of the state, married another who was rich; and as they still maintained one house in common, Menedemus entrusted the whole management of it to his former wife. Asclepiades died first at Eretria, being of a great age; having lived with Menedemus with great economy, though they had ample means. So that, when on one occasion, after the death of Asclepiades, a friend of his came to a banquet, and when the slaves refused him admittance, Menedemus ordered them to admit him, saying that Asclepiades opened the door for him, even now that he was under the earth. And the men who chiefly supported them were Hipponicus the Macedonian, and Agetor the Lamian. And Agetor gave each of them thirty minæ, and Hipponicus gave Menedemus two thousand drachmas to portion his daughters with; and he had three, as Heraclides tells us, the children of his wife, who was a native of Oropus.

XIV. It is said that both men were married. Asclepiades married the mother, and Menedemus married her daughter. When Asclepiades’s wife died, he married Menedemus’s wife. When Menedemus became the leading man of the state, he married another woman, who was wealthy. The two men still shared a household, and Menedemus entrusted its entire management to his former wife. Asclepiades died first, at Eretria, at a great age. He and Menedemus had lived very frugally, though they had ample means. Once, after Asclepiades’s death, a friend of his came to a banquet, but the slaves refused to admit him. Menedemus ordered them to let him in, saying that Asclepiades opened the door for him even now, from under the earth. Their chief supporters were Hipponicus the Macedonian and Agetor the Lamian. Agetor gave each of them thirty minæ. Hipponicus gave Menedemus two thousand drachmas to provide dowries for his daughters. According to Heraclides, Menedemus had three daughters by his wife, who was from Oropus.

XV. And he used to give banquets in this fashion:—First of all, he would sit at dinner, with two or three friends, till late in the day; and then he would invite in any one who came to see him, even if they had already dined; and if any one came too soon, they would walk up and down, and ask those who came out of the house what there was on the table, and what o’clock it was; and then, if there were only vegetables or salt fish, they would depart; but if they heard it was meat, they would go in. And during the summer, mats of rushes were laid upon the couches, and in winter soft cushions; and each guest was expected to bring a pillow for himself. And the cup that was carried round did not hold more than a cotyla. And the second course consisted of lupins or beans, and sometimes fruits, such as pears, pomegranates, pulse, and sometimes, by Jove, dried figs. And all these circumstances are detailed by Lycophron, in his satiric dramas, which he inscribed with the name of Menedemus, making his play a panegyric on the philosopher. And the following are some of the lines:—

XV. He gave banquets in the following way. First, he would sit at dinner with two or three friends until late in the day. Then he would invite in anyone who came to see him, even if they had already eaten. If visitors came too early, they would walk up and down. They would ask people leaving the house what was on the table and what time it was. If there were only vegetables or salt fish, they would leave. But if they heard there was meat, they would go in. In summer, rush mats were laid on the couches. In winter, soft cushions were used. Each guest was expected to bring a pillow. The cup passed around held no more than a cotyla. The second course consisted of lupins or beans, and sometimes fruits, such as pears, pomegranates, pulse, and sometimes, by Jove, dried figs. Lycophron describes all these details in his satiric dramas, which he titled with the name of Menedemus. He made his play a tribute to the philosopher. The following are some of the lines:

XVI. At first, now, he was not thought much of, being called cynic and trifler by the Eretrians; but subsequently, he was so much admired by his countrymen, that they entrusted him with the chief government of the state. And he was sent on embassies to Ptolemy and Lysimachus, and was greatly honoured everywhere. He was sent as envoy to Demetrius; and, as the city used to pay him two hundred talents a year, he persuaded him to remit fifty. And having been falsely accused to him, as having betrayed the city to Ptolemy, he defended himself from the charge, in a letter which begins thus:—

XVI. At first, the Eretrians did not think much of him and called him a cynic and a trifler. But later, his countrymen admired him so much that they entrusted him with the chief government of the state. He was sent as an envoy to Ptolemy and Lysimachus and was greatly honored everywhere. He was also sent as an envoy to Demetrius. The city used to pay Demetrius two hundred talents a year, and he persuaded Demetrius to forgive fifty of them. He was falsely accused to Demetrius of betraying the city to Ptolemy. He defended himself against the charge in a letter that begins:

“Menedemus to king Demetrius.—Health. I hear that information has been laid before you concerning us.” … And the tradition is, that a man of the name of Æschylus, who was one of the opposite party in the state, was in the habit of making these false charges. It is well known too that he was sent on a most important embassy to Demetrius, on the subject of Oropus, as Euphantus relates in his History.

“Menedemus to King Demetrius. Greetings. I hear that accusations have been brought before you against us.” … According to tradition, a man named Æschylus was in the habit of making these false charges. He belonged to the opposing political party. It is also well known that he was sent to Demetrius on a most important diplomatic mission concerning Oropus, as Euphantus relates in his History.

XVII. Antigonus was greatly attached to him, and professed himself his pupil; and when he defeated the barbarians, near Lysimachia, Menedemus drew up a decree for him, in simple terms, free from all flattery, which begins thus:—

XVII. Antigonus was very fond of Menedemus and declared himself his pupil. When Antigonus defeated the barbarians near Lysimachia, Menedemus drafted a decree for him. It was written in simple terms, entirely free of flattery, and began:

“The generals and councillors have determined, since king Antigonus has defeated the barbarians in battle, and has returned to his own kingdom, and since he has succeeded in all his measures according to his wishes, it has seemed good to the council and to the people.” … And from these circumstances, and because of his friendship for him, as shown in other matters, he was suspected of betraying the city to him; and being impeached by Aristodemus, he left the city, and returned to Oropus, and there took up his abode in the temple of Amphiaraus; and as some golden goblets which were there were lost, he was ordered to depart by a general vote of the Bœotians. Leaving Oropus, and being in a state of great despondency, he entered his country secretly; and taking with him his wife and daughters, he went to the court of Antigonus, and there died of a broken heart.

“The generals and councillors have decided as follows. King Antigonus has defeated the barbarians in battle and returned to his own kingdom. He has succeeded in all his plans as he wished. Therefore, the council and the people have agreed.” … Because of these circumstances and because he had shown his friendship for Antigonus in other ways, he was suspected of betraying the city to him. Aristodemus brought charges against him, so he left the city and returned to Oropus. There he settled in the temple of Amphiaraus. Some golden goblets in the temple went missing, and the Bœotians voted to order him to leave. He left Oropus in deep despair and secretly entered his own country. Taking his wife and daughters with him, he went to the court of Antigonus. There he died of a broken heart.

But Heraclides gives an entirely different account of him; saying, that while he was the chief councillor of the Eretrians, he more than once preserved the liberties of the city from those who would have brought in Demetrius the tyrant; so that he never could have betrayed the city to Antigonus, and the accusation must have been false; and that he went to the court of Antigonus, and endeavoured to effect the deliverance of his country; and as he could make no impression on him, he fell into despondency, and starved himself for seven days, and so he died. And Antigonus of Carystus gives a similar account: and Persæus was the only man with whom he had an implacable quarrel; for he thought that when Antigonus himself was willing to re-establish the democracy among the Eretrians for his sake, Persæus prevented him. And on this account Menedemus once attacked him at a banquet, saying many other things, and among them, “He may, indeed, be a philosopher, but he is the worst man that lives or that ever will live.”

But Heraclides gives an entirely different account of him. He says that, as chief councillor of the Eretrians, Menedemus repeatedly protected the city’s freedom from those who wanted to bring in Demetrius the tyrant. So he could never have betrayed the city to Antigonus, and the accusation must have been false. Heraclides says that Menedemus went to Antigonus’s court and tried to secure his country’s freedom. But he could not persuade Antigonus, so he fell into despair and starved himself for seven days. That is how he died. Antigonus of Carystus gives a similar account. Persæus was the only man with whom Menedemus had a lasting quarrel. Menedemus thought that Antigonus himself had been willing to restore democracy among the Eretrians for his sake, but that Persæus had stopped him. For this reason, Menedemus once attacked Persæus at a banquet. Among many other things, he said, “He may indeed be a philosopher, but he is the worst man alive or who will ever live.”

XVIII. And he died, according to Heraclides, at the age of seventy-four. And we have written the following epigram on him:—

XVIII. According to Heraclides, he died at the age of seventy-four. We have written the following epigram about him:

These men then were the disciples of Socrates, and their successors; but we must now proceed to Plato, who founded the Academy; and to his successors, or at least to all those of them who enjoyed any reputation.

These were Socrates' disciples and their successors. But we must now turn to Plato, who founded the Academy, and to his successors. We will consider at least those successors who earned a reputation.