![]() ![]() ![]() ![]() He used also to say that when he saw physicians, philosophers and pilots at their work, he deemed man the most intelligent of all animals but when again he saw interpreters of dreams and diviners and those who attended to them, or those who were puffed up with conceit of wealth, he thought no animal more silly. The school of Euclides he called bilious, and Plato's lectures waste of time, the performances at the Dionysia great peep-shows for fools, and the demagogues the mob's lacqueys. P27 while in winter he used to embrace statues covered with snow, using every means of inuring himself to hardship.Ģ4 He was great at pouring scorn on his contemporaries. And in summer he used to roll in it over hot sand, When this man was a long time about it, he took for his abode the tub in the Metroön, as he himself explains in his letters. He had written to some one to try and procure a cottage for him. And then he would say, pointing to the portico of Zeus and the Hall of Processions, that the Athenians had provided him with places to live in.Ģ3 He did not lean upon a staff until he grew infirm but afterwards he would carry it everywhere, not indeed in the city, but when walking along the road with it and with his wallet so say Olympiodorus, 1 once a magistrate at Athens, Polyeuctus the orator, and Lysanias the son of Aeschrio. He was the first, say some, to fold his cloak because he was obliged to sleep in it as well, and he carried a wallet to hold his victuals, and he used any place for any purpose, for breakfasting, sleeping, or conversing. ![]() Once when he stretched out his staff against him, the pupil offered his head with the words, "Strike, for you will find no wood hard enough to keep me away from you, so long as I think you've something to say." From that time forward he was his pupil, and, exile as he was, set out upon a simple life.Ģ2 Through watching a mouse running about, says Theophrastus in the Megarian dialogue, not looking for a place to lie down in, not afraid of the dark, not seeking any of the things which are considered to be dainties, he discovered the means of adapting himself to circumstances. Being repulsed by him, because he never welcomed pupils, by sheer persistence Diogenes wore him out. When the god gave him permission to alter the political currency, not understanding what this meant, he adulterated the state coinage, and when he was detected, according to some he was banished, while according to others he voluntarily quitted the city for fear of consequences.Ģ1 One version is that his father entrusted him with the money and that he debased it, in consequence of which the father was imprisoned and died, while the son fled, came to Delphi, and inquired, not whether he should falsify the coinage, but what he should do to gain the greatest reputation and that then it was that he received the oracle.Īntisthenes. Some say that having been appointed to superintend the workmen he was persuaded by them, and that he went to Delphi or to the Delian oracle in his own city and inquired of Apollo whether he should do what he was urged to do. Moreover Diogenes himself actually confesses in his Pordalus that he adulterated the coinage. But Eubulides in his book on Diogenes says that Diogenes himself did this and was forced to leave home along with his father. Diocles relates that he went into exile because his father was entrusted with the money of the state and adulterated the coinage. 20 Diogenes was a native of Sinope, son of Hicesius, a banker. ![]()
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