CHAP. Two of the basest of its later representatives are known to us in the persons of Menedemus1 and Menippus.2 Soon after it became extinct as a School, A pupil of Echecles, and previously, as it would seem, of the Epicurean Colotes (Diog. vi. 95, 102), of whom we only hear that he occasionally appeared in the mask of a fury, to add greater force to his philippics. A pupil of his is Ktesibius, whom Athen. i. 15, c. iv. 162, e, names as a cotemporary of Antigonus (Gonatas). 2 Menippus was, according to Diog. vi. 99, conf. Gell. N. A. ii. 18, 6, originally a Phoenician slave. He is said to have amassed a considerable fortune by money-lending (Hermippus in Diog. 1. c.), the loss of which he took so much to heart that he hung himself. His career must fall in the first half of the third century. Diogenes indicates that, placing him between Metrocles and Menedemus, it being his habit to mention the philosophers of this school in chronological order; also the story that he was the author of a treatise respecting the festivities of Epicurus' birthday (Diog. vi. 101), and of an Arcesilaus (Athen. xiv. 664, c.; the Academician of this name died at a great age in 240 B.C.); also the circumstance that a portion of his writings was attributed to a Zopyrus (Diog. vi. 100), probably the friend of the Sillograph Timon (Ibid. ix. 114); also Probus who (Virg. Ecl. vi. 31) calls Menippus much earlier than Varro; also Lu cian Ikaromen. 15, who makes Menippus an eye-witness of a number of things, all of which happened about 280 B.C. In the face of so many clear proofs, the language of Diog. vi. 99, who, speaking of Meleager living about 100 B.C. says, тоû kaт' avтòv yeμoμévov, cannot go for much. There is probably here a mistake in the text; perhaps Kar' is written for μer', or as Nitsche, p. 32, proposes, we ought to read To Kai αὐτοῦ γενομένου κυνικοῦ. Probably this Menippus is the same person as Menippus of Sinope, called by Diog. vi. 95, one of the most distinguished men of the school of Metro cles; for Diog. vi. 101 in counting up the various Menippuses does not mention him as well as this Menippus, but calls him as Athen. xiv. 629, e, 664, e, likewise does Mévintos d κυνικός. The name Σινωπεύς is thus explained : his master was a certain Baton of Pontus (Achaicus in Diog. vi. 99), with whom he probably lived at Sinope. (Compare also Nietz-sche's Beitr. z. Quellenkunde u. Kritik des Laërt. Diogenes. Basel, 1870, p. 28.) According to Diog. 13 treatises of Menippus were in circulation, of which he gives the titles of seven, and Athen. the titles of two more. That they were not his own production is probably only enemy's slander. All these writings appear to have been satires. His proficiency as a and only reappeared at a very much later time as an CHAP. offshoot of Stoicism.1 .XIII. theoretical The Cynic philosophy claims to be the genuine B. Cynic teaching. teaching of Socrates.2 The many-sidedness, however, (1) Depreof Socrates, whereby the intellectual and the moral ciation of elements were completely fused, and the foundations knowledge. thus laid of a more comprehensive and deeper-going science, was above the powers of Antisthenes. Naturally narrow and dull, but fortified with singular strength of will, Antisthenes admired above all things the independence of his master's character, the strictness of his principles, his self-control, and his universal cheerfulness in every position in life. How these moral traits could be in a great measure the result of free enquiry on the part of Socrates, and how they could thus be preserved from narrowness, satirist may be gathered from the fact that he was not only imitated in ancient times by Meleager (Diog. vi. 99), but also by Varro in his Satiræ Menippeæ (Cic. Acad. i. 2, 8; Gell. N. A. ii. 18, 6, also Macrob. Saturn. i. 11; conf. Probus, 1. c.), and that even Lucian gives him a prominent place in his dialogues. Conf. Riese, Varr. Sat. Rel. p. 7. Besides the above, Meleager of Gadara should be mentioned, could we be sure that he was a member of the Cynic School. But the mere fact that Athen. iv. 157, 6, in addressing a Cynic calls him 8 πрóуovos μŵv, and that he is perhaps mentioned by Diogenes a Cynic, does not prove the continuance of the Cynic as school. It would fully explain 2 See p. 285, 2, and Diog. vi. This his teaching proves independently of the opinions of opponents, such as Plato, Theætet. 155, E., in which the words σκληροὺς καὶ ἀντιτύπους ἀνθρώπους and μάλ' εὖ ἄμουσοι refer without doubt to Antisthenes and not to the Atomists; Soph. 251, В. yeрóvтWV τοῖς ὀψιμάθεσι ὑπὸ πενίας τῆς περὶ φρόνησιν κτήσεως τὰ Tоlaûтa Tedavμakóσi. Arist. Metaph. v. 29, 1024, b, 33, viii. 3; 1043, b, 23. 4 As Cic. De Orat. iii. 17, 62, and Diog. vi. 2, remark, apparently on the same authority. 292 ΧΙΠ. CHAP. he did not understand; nor did he see that the principle of a knowledge of conceptions reached far beyond the limits of the Socratic platform. All knowledge not immediately subservient to ethical purposes he accordingly rejected as unnecessary, or even as injurious, as the offspring of vanity and love of pleaVirtue, he maintained, is an affair of action, and can dispense with words and with wisdom. All that it needs is the strength of will of a Socrates.1 Thus he and his School not only regarded logical and physical enquiries as worthless, but passed the same opinion on all arts and sciences which have not the moral improvement of mankind 2 for their immediate sure. 1 Diog. 11, Antisthenes teaches αὐτάρκη δὲ τὴν ἀρετὴν πρὸς εὐδαιμονίαν, μηδενὸς προσδεομένην ὅτι μὴ Σωκρατικῆς ἰσχύος. τήν τε ἀρετὴν τῶν ἔργων εἶναι, μήτε λόγων πλείστων δεομένην μήτε μαθημάτων. 2 Diog. 103: ἀρέσκει οὖν αὐτ τοῖς τὸν λογικὸν καὶ τὸν φυσικὸν τόπον περιαιρεῖν, ἐμφερῶς ̓Αρίστων. τῷ Χίῳ, μόνῳ δὲ προσέχειν τῷ ἠθικῷ. According to Diocles, Diogenes said what others attribute to Socrates or Aristippus (see p. 150, and Plut. in Eus. Pr. Ev. i. 8, 9)that we ought to learn ὅττι τοι ἐν μεγάροισι κακόν τ' ἀγαθόν τε τέτυκται. παραιτοῦνται δὲ καὶ τὰ ἐγκύκγια . περιαιροῦσι δὲ καὶ γεωμετρίαν καὶ μουσικὴν καὶ πάντα τὰ τοιαῦτα. When a dial was shown him, Diogenes replied, that it was not a bad instrument to avoid being late for meals. Ibid. 27: τοὺς δὲ γραμματικοὺς ἐθαύμαζε [Diog.] τὰ μὲν τοῦ Ὀδυσσέως κακὰ ἀναζη τοῦντας τὰ δ ̓ ἴδια ἀγνοοῦντας· καὶ μὴν καὶ τοὺς μουσικοὺς τὰς μὲν ἐν τῇ λύρᾳ χορδὰς ἁρμότ τεσθαι, ἀνάρμοστα δ ̓ ἔχειν τῆς ψυχῆς τὰ ἤθη· τοὺς μαθηματικοὺς ἀποβλέπειν μὲν πρὸς τὸν ἥλιον καὶ τὴν σελήνην, τὰ δ ̓ ἐν ποσὶ πράγματα παρορᾷν· τοὺς ῥήτορας λέ γειν μὲν ἐσπουδακέναι τὰ δίκαια, πράττειν δὲ μηδαμῶς. The passage on astronomers may possibly have been supported by the story of Thales falling into a well whilst contemplatAn answer ing the heavens. thereto is the passage in the Theætetus 174, Α, 175, D, on the Thracian maiden who upbraided him for so doing. The mother of Antisthenes was a Thracian slave, and the words which Plato puts into the mouth of the Thracian girl closely resemble those quoted by Diogenes. It would also tally with the character of Antisthenes, that he ἀπαίδευτος should be charged as an 1 object; for, said Diogenes, as soon as any other object intervenes, self is neglected. Even reading and writing Antisthenes declared could be dispensed with.2 The last statement must in any case be taken with considerable limitation, nor 3 can the Cynic School as a whole be regarded as so hostile to culture as this language would seem to imply. In fact, some decided language as to the value of culture is on record coming from Antisthenes, Diogenes,5 Crates,6 with not troubling himself about the general conception of things. Diog. 73 says of Diogenes: μουσικῆς τε καὶ γεωμετρικῆς καὶ ἀστρολογίας καὶ τῶν τοιούτων ἀμελεῖν ὡς ἀχρήστων καὶ οὐκ ἀναγκαίων. Conf. Diog. 24; 39; Julian, Or. vi. 190, a; Seneca, Ep. 88, particularly § 7, 32; Stob. Floril. 33, 14; id. 80, 6: an astronomer pointing to a map of the heavens says: οὗτοί εἰσιν οἱ πλανώμενοι τῶν ἀστέρων· upon which Diogenes replies, pointing to those present: μὴ ψεύδου· οὐ γὰρ οὗτοι εἰσιν οἱ πλανώμενοι, ἀλλ ̓ οὗτοι. The saying of Diogenes in Simpl. De Colo, 33, b, Schol. in Arist. 476, b, 35, that even an ass takes the shortest cut to his food and to the water, was probably meant as a hit at geometry and its axiom of the straight line. • Excerp. e Joan. Damasc. ii. 13, 61. (Stob. Floril. ed. Mein.) 2 Diog. 103: γράμματα γοῦν μὴ μανθάνειν ἔφασκεν ὁ ̓Αντισθένης τοὺς σώφρονας γενομένους, ἵνα μὴ διαστρέφοιντο τοῖς ἀλλοτ ρίοις. 4 in a man so fond of writing. If it is not altogether a fancy, it may either rest upon some individual expression, such as, that it would be better not to read at all than to read such nonsense, or it is based upon more general statements such as that quoted by Diog. 5, that wisdom must not be written in books, but in the soul. 4 Exc. e Floril. Jo. Damasc. ii. 13, 68: δεῖ τοὺς μέλλοντας ἀγαθοὺς ἄνδρας γενήσεσθαι τὸ μὲν σῶμα γυμνασίοις ἀσκεῖν, τὴν δὲ ψυχὴν παιδεύειν. Ibid. 33, in answer to the question ποῖος στέφανος καλλιστός ἐστιν, he replied: ὁ ἀπὸ παιδείας. 5 Diog. 68: τὴν παιδείαν εἶπε τοῖς μὲν νέοις σωφροσύνην, τοῖς δὲ πρεσβυτέροις παραμυθίαν, τοῖς δὲ πένησι πλοῦτον, τοῖς δὲ πλουσίοις κόσμον εἶναι.—Exc. e Floril. Jo. Damasc. 13, 29 : ἡ παιδεία ὁμοία ἐστὶ χρυσῷ στε φάνῳ· καὶ γὰρ τιμὴν ἔχει καὶ πολυτέλειαν. Ibid. 74, 75. • Diog. 86: ταῦτ ̓ ἔχω ὅσσ' ἔμαθον καὶ ἐφρόντισα καὶ μετὰ Μουσῶν σέμν' ἐδάην. τὰ δὲ πολλὰ καὶ ὄλβια τύφος ἔμαρψε. A pa 3 It would be hardly credible rody of this verse is the epitaph CHAP. XIII. 294 CHAP. th THE SOCRATIC SCHOOLS. and Monimus.1 Diogenes too is said to have zealously impressed on his pupils the sayings of poets and of prose writers.2 Besides, it cannot be conceived that men, who wrote so much that was good, should have declared war against all culture. One thing we may however take for established, that the value of culture was exclusively estimated by its efficacy in producing the Cynic type of virtue. Hence this School depreciated all speculative knowledge, only studying logic and physics, in as far as these sciences seemed necessary for ethical purposes. From this judgment we are not justified in exempting even the founder.+ on Sardanapalus in Clem. Stro- ' Floril. Jo. Damasc. ii. 13, 2 Diog. 31, according to Eubulus; κατεῖχον δὲ οἱ παῖδες πολλὰ ποιητῶν καὶ συγγραφέων καὶ τῶν αὐτοῦ Διογενοῦς, πασάν τ' ἔφοδον σύντομον πρὸς τὸ εὐμνημόνευστον ἐπήσκει. 3 Krische, Forschungen, 237. See Ritter, ii. 120. * Although the division of philosophy into Logic, Ethics, and Physics can have been hardly introduced in the time of Antisthenes, and hence the words in Diog. 103 cannot be his, it does not thence follow that the statement there made is false. Amongst the writings of Antisthenes some are known to us, which would be called logical writings, to use a later division; others are on physical subjects. To the first class belong Пepì 3 λέξεως, ̓Αλήθεια, Περὶ τοῦ διαλέ γεσθαι, Σάθων ἢ περὶ τοῦ ἀντιλέγειν, Περὶ διαλέκτου, Περὶ ὀνο μάτων, Περὶ ὀνομάτων χρήσεως, Περὶ ἐρωτήσεως καὶ ἀποκρίσεως, Περὶ δόξης καὶ ἐπιστήμης, Δόξαι ἢ ἐριστικὸς, Περὶ τοῦ μανθάνειν poßλhuaтa. To the second, Пepì ζώων φύσεως, Περί φύσεως (perhaps the same which Cicero mentions N. D. i. 13, 32), Ερώτημα περὶ φύσεως. A commentary on the writings of Heraclitus, which Diog. ix. 15 mentions, does not belong to him. See Zeller, Phil. d. Griech. i. 527, and Krische, p. 238. So little, however, is known of these writings, that no conclusions can be arrived at which contradict the above assumptions. His logical writings, to judge by their titles, appear to have contained those polemical dissertations on conceptions, judgments, and expressions, which were required| as a foundation for critical researches. Of the writings |