Xenocrates' Life

I. Xenocrates was the son of Agathenor, and a native of Chalcedon. From his early youth he was a pupil of Plato, and also accompanied him in his voyages to Sicily.

I. Xenocrates was the son of Agathenor and came from Chalcedon. He studied under Plato from an early age and accompanied him on his voyages to Sicily.

II. He was by nature of a lazy disposition, so that they say that Plato said once, when comparing him to Aristotle,—“The one requires the spur, and the other the bridle.” And on another occasion, he said, “What a horse and what an ass am I dressing opposite to one another!”

II. He was lazy by nature. So people say that Plato once compared him with Aristotle, saying, “One needs the spur, and the other needs the bridle.” On another occasion, Plato said, “What a horse and what an ass I am training side by side!”

III. In other respects Xenocrates was always of a solemn and grave character, so that Plato was continually saying to him,—“Xenocrates, sacrifice to the Graces.” And he spent the greater part of his time in the Academy, and whenever he was about to go into the city, they say all the turbulent and quarrelsome rabble in the city used to make way for him to pass by. And once, Phryne the courtesan wished to try him and pretending that she was pursued by some people, she fled and took refuge in his house; and he admitted her indeed, because of what was due to humanity; and as there was but one bed in the room, he, at her entreaty, allowed her to share it with him; but at last, in spite of all her entreaties, she got up and went away, without having been able to succeed in her purpose; and told those who asked her, that she had quitted a statue and not a man. But some say that the real story is, that his pupils put Lais into his bed, and that he was so continent, that he submitted to some severe operations of excision and cautery.

III. Xenocrates was always solemn and serious in other respects, so Plato often said to him, “Xenocrates, sacrifice to the Graces.” Xenocrates spent most of his time in the Academy. Whenever he was about to enter the city, all the rowdy and quarrelsome rabble there reportedly made way for him. Once, Phryne the courtesan wanted to test him. Pretending that people were pursuing her, she fled to his house for refuge. He let her in because humanity required it. There was only one bed in the room, and at her request he allowed her to share it. But despite all her efforts, she failed in her purpose and finally got up and left. When people asked her about it, she said she had left a statue, not a man. But some say the real story is that his pupils put Lais into his bed. They say he was so determined to remain chaste that he underwent severe cutting and cauterization.

IV. And he was a very trustworthy man; so that, though it was not lawful for men to give evidence except on oath, the Athenians made an exception in his favour alone.

IV. He was a very trustworthy man. Although the law required men to testify under oath, the Athenians made an exception for him alone.

V. He was also a man of the most contented disposition; accordingly they say that when Alexander sent him a large sum of money, he took three thousand Attic drachmas, and sent back the rest, saying, that Alexander wanted most, as he had the greatest number of mouths to feed. And when some was sent him by Antipater, he would not accept any of it, as Myronianus tells us in his Similitudes. And once, when he gained a golden crown, in a contest as to who could drink most, which was offered in the yearly festival of the Choes by Dionysius, he went out and placed the crown at the feet of the statue of Mercury, which was at the gate, where he was also accustomed to deposit his garlands of flowers. It is said also, that he was once sent with some colleagues as an ambassador to Philip; and that they were won over by gifts, and went to his banquets and conversed with Philip; but that he would do none of these things, nor could Philip propitiate him by these means; on which account, when the other ambassadors arrived in Athens, they said that Xenocrates had gone with them to no purpose; and the people were ready to punish him; but when they had learnt from him that they had now more need than ever to look to the welfare of their city, for that Philip had already bribed all their counsellors, but that he had been unable to win him over by any means, then they say that the people honoured him with redoubled honour. They add also, that Philip said afterwards, that Xenocrates was the only one of those who had come to him who was incorruptible. And when he went as ambassador to Antipater on the subject of the Athenian captives at the time of the Samian war, and was invited by him to a banquet, he addressed him in the following lines:—

V. He was also a very contented man. They say that Alexander once sent him a large sum of money. He took three thousand Attic drachmas and sent back the rest. He said that Alexander needed more because he had more mouths to feed. Antipater also sent him money, but he would not accept any of it. Myronianus tells us this in his Similitudes. Once Dionysius offered a golden crown as a prize in a drinking contest at the annual festival of the Choes. Xenocrates won the crown, then went out and placed it at the feet of the statue of Mercury by the gate. He was also accustomed to leaving his flower garlands there. It is also said that he was once sent with other ambassadors to Philip. His colleagues were won over by gifts, attended Philip’s banquets, and talked with him. Xenocrates would do none of these things, and Philip could not win him over by such means. So, when the other ambassadors returned to Athens, they said Xenocrates had gone with them for nothing. The people were ready to punish him. But Xenocrates told them they had more reason than ever to look after their city’s welfare. Philip had already bribed all their counsellors, but had been unable to win him over by any means. They say that, after hearing this, the people honored Xenocrates even more. They add that Philip later said Xenocrates was the only one of those who had come to him who could not be corrupted. During the Samian war, Xenocrates went as ambassador to Antipater concerning the Athenian captives. Antipater invited him to a banquet, and Xenocrates addressed him with the following lines:

And Antipater, admiring the appropriateness of the quotation, immediately released them.

Antipater admired how fitting the quotation was and immediately released them.

VI. On one occasion, when a sparrow was pursued by a hawk, and flew into his bosom, he caressed it, and let it go again, saying that we ought not to betray a suppliant. And being ridiculed by Bion, he said that he would not answer him, for that tragedy, when ridiculed by comedy, did not condescend to make a reply. To one who had never learnt music, or geometry, or astronomy, but who wished to become his disciple, he said, “Be gone, for you have not yet the handles of philosophy.” But some say that he said, “Be gone, for I do not card wool here.” And when Dionysius said to Plato that some one would cut off his head, he, being present, showed his own, and said, “Not before they have cut off mine.”

VI. Once, a sparrow fleeing a hawk flew into his clothing. He stroked the bird and let it go, saying that we should not betray someone who seeks our protection. When Bion made fun of him, he said he would not answer. Tragedy, he explained, did not bother to reply when comedy made fun of it. A man who had never studied music, geometry, or astronomy wanted to become his student. He told the man, “Go away, for you do not yet have the handles of philosophy.” But some say he said, “Go away, for I do not card wool here.” When Dionysius told Plato that someone would cut off his head, he was present. He showed his own head and said, “Not before they have cut off mine.”

VII. They say too that once, when Antipater had come to Athens and saluted him, he would not make him any reply before he had finished quietly the discourse which he was delivering.

VII. They also say that Antipater once came to Athens and greeted him. He did not reply until he had calmly finished the speech he was giving.

VIII. Being exceedingly devoid of every kind of pride, he often used to meditate with himself several times a day; and always allotted one hour of each day, it is said, to silence.

VIII. He was completely free of pride and often meditated several times a day. It is said that he always set aside one hour each day for silence.

IX. And he left behind him a great number of writings, and books of recommendation, and verses, which are these,—six books on Natural Philosophy; six on Wisdom; one on Riches, the Arcadian; one volume on the Indefinite; one on a Child; one on Temperance; one on the Useful; one on the Free; one on Death; one on the Voluntary; two on Friendship; one on Courtesy; two on Contraries; two on Happiness; one on Writing; one on Memory; one on Falsehood; the Callicles one; two on Prudence; one on Œconomy; one on Temperance; one on the Power of Law; one on Political Constitutions; one on Piety; one to show that Virtue may be transmitted; one about the Existent; one on Fate; one on the Passions; one on Lives; one on Unanimity; two on Pupils; one on Justice; two on Virtue; one on Species; two on Pleasure; one on Life; one on Manly Courage; one on The One; one on Ideas; one on Art; two on the Gods; two on the Soul; one on Knowledge; one on the Statesman; one on Science; one on Philosophy; one on the School of Parmenides; one the Archedemus, or an essay on Justice; one on the Good; eight of those things which concern the Intellect; ten essays in solution of the difficulties which occur respecting Orations; six books on the study of Natural Philosophy; the Principal, one; one treatise on Genus and Species; one on the doctrines of the Pythagoreans; two books of Solutions; seven of Divisions; several volumes of Propositions; several also about the method of conducting Discussions. Besides all this, there are one set of fifteen volumes, and another of sixteen, on the subject of those studies which relate to Speaking; nine more which treat of Ratiocination; six books on Mathematics; two more books on subjects connected with the Intellect; five books on Geometry; one book of Reminiscences; one of Contraries; one on Arithmetic; one on the Contemplation of Numbers; one on Intervals; six on Astronomy; four of elementary suggestions to Alexander, on the subject of Royal Power; one addressed to Arybas; one addressed to Hephæstion; two on Geometry; seven books of Verses.

IX. He left behind many writings, letters of recommendation, and verses. These include six books on Natural Philosophy, six on Wisdom, one on Riches, called the Arcadian, one on the Indefinite, one on a Child, one on Temperance, one on the Useful, one on the Free, one on Death, one on the Voluntary, two on Friendship, one on Courtesy, two on Contraries, two on Happiness, one on Writing, one on Memory, one on Falsehood, one called the Callicles, two on Prudence, one on Household Management, one on Temperance, one on the Power of Law, one on Political Constitutions, one on Piety, and one showing that Virtue can be passed on. He also left one on the Existent, one on Fate, one on the Passions, one on Lives, one on Unanimity, two on Pupils, one on Justice, two on Virtue, one on Species, two on Pleasure, one on Life, one on Manly Courage, one on The One, one on Ideas, one on Art, two on the Gods, two on the Soul, one on Knowledge, one on the Statesman, one on Science, one on Philosophy, one on the School of Parmenides, one called the Archedemus, or an essay on Justice, and one on the Good. There were eight books on matters concerning the Intellect, ten essays resolving difficulties concerning speeches, and six books on the study of Natural Philosophy. There was one called the Principal, one treatise on Genus and Species, one on the doctrines of the Pythagoreans, two books of Solutions, seven of Divisions, several volumes of Propositions, and several on how to conduct discussions. Besides all these, there were two sets of volumes on studies related to Speaking, one of fifteen volumes and the other of sixteen. There were nine more on reasoning, six books on Mathematics, two more on subjects connected with the Intellect, five on Geometry, one of Reminiscences, one of Contraries, one on Arithmetic, one on the Contemplation of Numbers, one on Intervals, and six on Astronomy. There were four books of elementary guidance for Alexander on Royal Power, one addressed to Arybas, one addressed to Hephæstion, two on Geometry, and seven books of Verses.

X. But the Athenians, though he was such a great man, once sold him, because he was unable to pay the tax to which the metics were liable. And Demetrius Phalereus purchased him, and so assisted both parties, Xenocrates by giving him his freedom, and the Athenians in respect of the tax upon metics. This circumstance is mentioned by Myronianus of Amastra, in the first book of his chapters of Historical Coincidences.

X. But the Athenians once sold Xenocrates, though he was a great man, because he could not pay the tax on metics. Demetrius Phalereus bought him and helped both parties. He gave Xenocrates his freedom and paid the Athenians the metic tax. Myronianus of Amastra mentions this in the first book of his chapters of Historical Coincidences.

XI. He succeeded Speusippus, and presided over the school for twenty-five years, beginning at the archonship of Lysimachides, in the second year of the hundred and tenth olympiad.

XI. He succeeded Speusippus and led the school for twenty-five years. He began during the archonship of Lysimachides, in the second year of the 110th Olympiad.

XII. And he died in consequence of stumbling by night against a dish, being more than eighty-two years of age. And in one of our epigrams we speak thus of him:—

XII. He died after stumbling over a dish at night. He was more than eighty-two years old. In one of our epigrams, we speak of him as follows:

XIII. And there were five other people of the name of Xenocrates. One was an ancient tactician, a fellow citizen, and very near relation of the philosopher of whom we have been speaking; and there is extant an oration of his which is scribed, On Arsinoe, and which was written on the death of Arsinoe. A third was a philosopher who wrote some very indifferent elegiac poetry; and that is not strange, for when poets take to writing in prose, they succeed pretty well; but when prose writers try their hand at poetry, they fail; from which it is plain, that the one is a gift of nature, and the other a work of art. The fourth was a statuary; the fifth a writer of songs, as we are told by Aristoxenus.

XIII. There were five other people named Xenocrates. One was an ancient military tactician from the same city as the philosopher we have been discussing. He was also a very close relative of the philosopher. A speech by him still survives. It is titled On Arsinoe and was written after Arsinoe’s death. A third was a philosopher who wrote some very mediocre elegiac poetry. That is not surprising. When poets turn to prose, they do fairly well, but when prose writers try poetry, they fail. This shows that poetry is a gift of nature, while prose is a product of skill. The fourth was a sculptor. The fifth was a songwriter, according to Aristoxenus.