Menedemus's Life

I. Menedemus was a disciple of Colotes of Lampsacus.

I. Menedemus was a student of Colotes of Lampsacus.

II. He proceeded, as Hippobotus tells, to such a great degree of superstition, that he assumed the garb of a fury, and went about saying that he had come from hell to take notice of all who did wrong, in order that he might descend thither again and make his report to the deities who abode in that country. And this was his dress: a tunic of a dark colour reaching to his feet, and a purple girdle round his waist, an Arcadian hat on his head with the twelve signs of the zodiac embroidered on it, tragic buskins, a preposterously long beard, and an ashen staff in his hand.

II. As Hippobotus tells us, he became so superstitious that he dressed as a Fury. He went around saying he had come from hell to observe all who did wrong. He said he would then return to hell and report them to the gods who lived there. His costume included a dark tunic reaching to his feet and a purple belt around his waist. On his head he wore an Arcadian hat embroidered with the twelve signs of the zodiac. He also wore tragic buskins, or actors’ boots, and a ridiculously long beard. He carried an ashwood staff in his hand.

III. These then are the lives of each of the Cynics; and we shall also subjoin some of the doctrines which they all held in common, if indeed it is not an abuse of language to call that a sect of philosophy at all, instead of, as some contend it should be termed, a mere system of life.

III. These, then, are the lives of the Cynics. I shall also add some of the doctrines they all held in common. That is, if it is not a misuse of language to call Cynicism a school of philosophy at all. Some argue that it should be called merely a way of life.

They wished to abolish the whole system of logic and natural philosophy, like Aristo of Chios, and thought that men should study nothing but ethics; and what some people assert of Socrates was described by Diocles as a characteristic of Diogenes, for he said that his doctrine was, that a man ought to investigate—

Like Aristo of Chios, they wanted to abolish the entire system of logic and natural philosophy. They believed that people should study nothing but ethics. Diocles described a view as characteristic of Diogenes that some people attribute to Socrates. He said that Diogenes taught that a person should investigate:

They also discard all liberal studies. Accordingly, Antisthenes said that wise men only applied themselves to literature and learning for the sake of perverting others; they also wish to abolish geometry and music, and everything of that kind. Accordingly, Diogenes said once to a person who was showing him a clock; “It is a very useful thing to save a man from being too late for supper.” And once when a man made an exhibition of musical skill before him, he said:—

They also reject all liberal studies. Antisthenes said that wise men study literature and learning only to corrupt others. They also want to do away with geometry, music, and everything of that kind. Once, when someone showed Diogenes a clock, he said, “It is very useful for keeping a man from being late for supper.” Another time, when a man displayed his musical skill before him, Diogenes said:

Their doctrine is, that the chief good of mankind is to live according to virtue, as Antisthenes says in his Hercules, in which they resemble the Stoics. For those two sects have a good deal in common with one another, on which account they themselves say that cynicism is a short road to virtue; and Zeno, the Cittiæan lived in the same manner.

They teach that the highest good for human beings is to live according to virtue, as Antisthenes says in his Hercules. In this, they resemble the Stoics. The two schools have a good deal in common. For this reason, they themselves say that cynicism is a short road to virtue. Zeno, the Cittiæan, lived in the same way.

They also teach that men ought to live simply, using only plain food in moderate quantities, wearing nothing but a cloak, and despising riches, and glory, and nobleness of birth; accordingly some of them feed upon nothing beyond herbs and cold water, living in any shelter that they can find, or in tubs as Diogenes did; for he used to say that it was the peculiar property of the Gods to want nothing, and that, therefore, when a man wished for nothing he was like the Gods.

They also teach that people should live simply. They should eat plain food in moderate amounts, wear nothing but a cloak, and scorn wealth, fame, and noble birth. Accordingly, some eat nothing but herbs and drink only cold water. They live in whatever shelter they can find, or in tubs, as Diogenes did. He used to say that needing nothing was a special quality of the gods. Therefore, a person who wanted nothing was like the gods.

Another of their doctrines is, that virtue is a thing which may be taught, as Antisthenes affirms in his Heraclides; and that when it has once been attained it can never be lost. They also say that the wise man deserves to be loved, and cannot commit error, and is a friend to every one who resembles him, and that he leaves nothing to fortune. And everything which is unconnected with either virtue or vice they call indifferent, agreeing in this with Aristo, the Chian.

Another of their doctrines is that virtue can be taught, as Antisthenes says in his Heraclides. Once acquired, virtue can never be lost. They also say that a wise man deserves to be loved and cannot make mistakes. He is a friend to everyone like himself and leaves nothing to chance. They call everything unrelated to virtue or vice indifferent. In this, they agree with Aristo, the Chian.

These then were the Cynics; and now we must pass on to the Stoics, of which sect the founder was Zeno, who had been a disciple of Crates.

These were the Cynics. Now we turn to the Stoics, whose founder, Zeno, was a student of Crates.