CHAP. cerned, holding a perfectly independent attitude towards the popular faith. Not but that they gladly took hold of points which mythology supplied for their own arguments, taking all the more occasion to do so, in proportion to the earnestness of their desire to influence the masses: Antisthenes being aided in so doing by the sophistical training which he had previously enjoyed.1 The various traditions must all be explained in harmony with this view. Hence we find Antisthenes in no small degree engaged in allegorical interpretations of the myths and the poets, and in an explanation of Homer, which he committed to writing in numerous volumes.2 Looking for a hidden meaning 3 in legendary stories, he was everywhere able to discover moral teaching, and to build on moral reflections.1 Indeed, by laying down the further axiom, that the poet does not always express his own sentiments, he For the allegorical interpretations of that period consult Krische, Forsch. 234; Xen. Sym. 3, 6; Plato, Theætet. 153, C.; Rep. ii. 378, D.; Io, 530, C.; Phædrus, 229, C.; and Zeller's Phil. d. Griech. i. 930, 3; also pp. 755, 831; Stoics, &c. 2 Diog. 17, mentions twelve or thirteen volumes of his on Homer and various portions of the Homeric poems, and one on Amphiaraus. Here, too, belong the treatises on Hercules. Julian, Or. vii. 209, Α. ; 215, C.; 217, A., also testifies to the fact of bis frequently using myths. See Krische, 243. 5 Symp. 3, 6; Plato, Rep. ii. 378, 4 Thus on Od. i. 1, he enquired in what sense ToλUTPOTia was meant for praise. On Od. v. 211; vii. 257, he remarked, that no reliance could be placed upon lovers' promises. In Il. xv. 123, he found his doctrine of the oneness of virtue. See the passages in Winkelmann, p. 23–28. 5 Dio Chrys. Or. liii. 5, says that whereas the same had been previously said of Zeno, d dè λόγος οὗτος ̓Αντισθένους ἐστὶ πρότερον, ὅτι τὰ μὲν δάξῃ τὰ δὲ ἀληθείᾳ εἴρηται τῷ ποιητῇ· ἀλλ ̓ ὁ μὲν οὐκ ἐξειργάσατο αὐτὸν, ὁ δὲ καθ ̓ ἕκαστον τῶν ἐπὶ μέρους ἐδή 3 The ὑπόνοια or διάνοια. Χen. λωσεν. had no difficulty in finding anything anywhere. Traces of this allegorical interpretation may also be found in Diogenes. Yet the Cynics do not seem to have carried this process nearly so far as the Stoics;2 which is also quite natural, Cynic teaching being very imperfectly expanded,3 and the taste for learned activity being with them very small. CHAP. on the From the above it will be seen in what sense the E. Their influence Cynics spoke of the self-sufficingness of virtue. The wise man must be absolutely and in every respect world. independent; independent of wants, of desires, of prejudices and of after-thoughts. The devotion and strength of will with which they compassed this end, has certainly something grand about it. Disregarding, however, the limits of individual existence, and putting out of sight the conditions of a natural and a moral life, the Cynic grandeur borders on pride, and their strength of principle on self-will. A value out of all proportion is attached to the form of life, to such an extent that they again become dependent on external circumstances. The sublime becomes ridiculous, and every humour at last claims to be honoured as being higher wisdom. Plato, or whoever it was who called Diogenes a Socrates gone mad, was not far wrong in what he said.1 1 According to Stob. Floril. 29, 92, he explained the legend of Medea boiling up the old into young to mean that, by bodily exercise, she made effeminate men young again. 2 Dio says this expressly, and little has come down to us of Cynic interpretations. 8 Even their Ethics are scanty enough, and their system gave no opportunity for those lengthy, physical discussions, on which the Stoics were so great. Elian, V. H. xiv. 33; Diog. vi. 54. CHAP. Notwithstanding these pretensions, the independence of these philosophers was not so great that they could dispense with every relation to others. It was only natural that they should wish to see all virtuous 1 persons united as friends; and, besides, they considered it the wise man's business to raise the rest of mankind to his own level. Anxious not to monopolise the blessings of virtue, but to share them with others, they sought for work as educators of their people, desiring, if possible, to bring a lax and effeminate nation back to the days of moral strictness and simplicity. The mass of men are fools, slaves of pleasure, suffering from self-conceit and pride. The Cynic is a physician to heal their disease,3 a guide to lead them to what is good. 2 Hence he considers it his mission to care for the outcast and despised, only the sick needing a physician,' and no more fears contamination from such intercourse than the sun fears impurity from shining in the dirtiest haunts.2 3 8 The improvement of mankind, however, is no easy task. He who will be saved must hear the truth; nothing being more destructive than flattery.* Yet truth is always unpleasant;5 none save either an incensed enemy or a real friend dare tell it. This friendly service, the Cynics propose to render to mankind. If in so doing they give offence, matters not to them; a good kind of man being always disagreeable to bear with ;9 he who annoys no one is of no good to any one. It was moreover a principle of theirs to pitch their demands both in word and example above what they really wanted, because men only imperfectly conform to them." Thus they pressed themselves on friends and strangers alike with their exhortations,12 which Diogenes, in particular, in 10 1 According to Epict. iii. 24, 66, Diogenes read a lesson to the pirates who captured him. It cannot, however, have done much good, for they sold him notwithstanding; and the story is altogether very uncertain. 2 Diog. 63, and above, p. 332, 3. 3 Diog. 4, and p. 332, 3. 4 Diog. 4; 51; 92; Stob. Floril. 14, 16; Antisthenes in Plut. Vit. Pud. c. 18, g, E., p. 536. 5 Diogenes in Exc. e Floril. Joan. Damasc. ii. 31, 22: TO ἀληθὲς πικρόν ἐστι καὶ ἀηδὲς τοῖς ἀνοητοῖς. It is like light to those who have weak eyes. CHAP. XIII. CHAP. stilled in the coarsest manner,' although more gentle traits are not altogether wanting.2 At the same time the coarseness of their manner was somewhat relieved by their humour in which Diogenes and Crates more particularly excelled. They loved to clothe serious teaching in the form of a joke, or of poetry,3 and to hurl sharp-pointed words at the folly of mankind; Diogenes even, like the oriental prophets, giving greater force to his utterances by symbolical actions, and thus attracting for them attention." No doubt the position occupied by the Cynics in the Greek world is a peculiar one. Ridiculed because of their eccentricities, and admired for their self Lucian V. Auct. 10. Because Diog. 24; 32; 46; Ex. e 2 Plut. De Adul. 28, p. 69, 3 See Diog. 27; 83; 85; Demetr. de Elocut. 170; 259; 261; Plut. Tranqu. An. 4, p. 466; Julian, Or. vii. 209, a; Antisth.: ἔνια διὰ τῶν μύθων απήγγελλε. Similarly, Ibid. 215, c; 217, a. Hermog. Progym. c. 3; Theo. Progym. c. 5; Nicol. Progym. c. 3. 5 Abundant examples of these ways of the Cynics are to be found in the ἀποφθέγματα of Diogenes, in his. sixth book, and in Stobaus' Floril. See also Winckelmann, Antisth. Frag.; Plut. Prof. in Virt. c. 11, p. 82; Virt. Doc. c. 2, p. 439; Coh. Ira, c. 12, p. 460; Curios. c. 12, p. 521; Cup. Div. c. 7, p. 526; Exil. c. 7, p. 602; An. Seni. s. Ger. Rep. i. 5, p. 783; conf. Præc. c. 26, 141; De Alex. Virt. c. 3, p. 336; Epict. Diss. iii. 2, 11; Gell. xviii. 13, 7; Tertullian, Apol. 39; not to mention others. 6 See Diog. 26; 31; 39; 64; 41 (the lantern); Stob. Flor. 4, 84. This eccentricity becomes a caricature in Menedemus, Diog. 102. 7 Diog. 83, 87, 93. |