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4479

Diogenes Laertius, Lives Of The Philosophers, 5.37

nan Furthermore, he was ever ready to do a kindness and fond of discussion. Casander certainly granted him audience and Ptolemy made overtures to him. And so highly was he valued at Athens that, when Agnonides ventured to prosecute him for impiety, the prosecutor himself narrowly escaped punishment. About 2000 pupils used to attend his lectures. In a letter to Phanias the Peripatetic, among other topics, he speaks of a tribunal as follows: To get a public or even a select circle such as one desires is not easy. If an author reads his work, he must re-write it. Always to shirk revision and ignore criticism is a course which the present generation of pupils will no longer tolerate. And in this letter he has called some one pedant.

Intertexts (texts cited often on the same page as the searched text):

6 results
1. Aristophanes, Clouds, 348 (5th cent. BCE - 4th cent. BCE) 348. γίγνονται πάνθ' ὅ τι βούλονται: κᾆτ' ἢν μὲν ἴδωσι κομήτην
2. Plutarch, Phocion, 34.1, 38.1 (1st cent. CE - 2nd cent. CE)
3. Tosefta, Sanhedrin, 7.8 (1st cent. CE - 2nd cent. CE)
4. Diogenes Laertius, Lives of The Philosophers, 1.17, 2.130, 4.29, 5.5, 5.38-5.39, 5.43, 5.79, 7.12 (3rd cent. CE - 3rd cent. CE) 2.130. The tyrant having replied to this by saying that on this day he had the leisure to hear philosophers, he pressed the point still more stubbornly, declaring, while the feast was going on, that any and every occasion should be employed in listening to philosophers. The consequence was that, if a certain flute-player had not got them away, they would have been put to death. Hence when they were in a storm in the boat Asclepiades is reported to have said that the fluteplayer through good playing had proved their salvation when the free speech of Menedemus had been their undoing.He shirked work, it is said, and was indifferent to the fortunes of his school. At least no order could be seen in his classes, and no circle of benches; but each man would listen where he happened to be, walking or sitting, Menedemus himself behaving in the same way. 4.29. At first, before he left Pitane for Athens, he was a pupil of the mathematician Autolycus, his fellow-countryman, and with him he also travelled to Sardis. Next he studied under Xanthus, the musician, of Athens; then he was a pupil of Theophrastus. Lastly, he crossed over to the Academy and joined Crantor. For while his brother Moereas, who has already been mentioned, wanted to make him a rhetorician, he was himself devoted to philosophy, and Crantor, being enamoured of him, cited the line from the Andromeda of Euripides:O maiden, if I save thee, wilt thou be grateful to me?and was answered with the next line:Take me, stranger, whether for maidservant or for wife. 5.5. But when Callisthenes talked with too much freedom to the king and disregarded his own advice, Aristotle is said to have rebuked him by citing the line:Short-lived, I ween, wilt thou be, my child, by what thou sayest.And so indeed it fell out. For he, being suspected of complicity in the plot of Hermolaus against the life of Alexander, was confined in an iron cage and carried about until he became infested with vermin through lack of proper attention; and finally he was thrown to a lion and so met his end.To return to Aristotle: he came to Athens, was head of his school for thirteen years, and then withdrew to Chalcis because he was indicted for impiety by Eurymedon the hierophant, or, according to Favorinus in his Miscellaneous History, by Demophilus, the ground of the charge being the hymn he composed to the aforesaid Hermias 5.38. Although his reputation stood so high, nevertheless for a short time he had to leave the country with all the other philosophers, when Sophocles the son of Amphiclides proposed a law that no philosopher should preside over a school except by permission of the Senate and the people, under penalty of death. The next year, however, the philosophers returned, as Philo had prosecuted Sophocles for making an illegal proposal. Whereupon the Athenians repealed the law, fined Sophocles five talents, and voted the recall of the philosophers, in order that Theophrastus also might return and live there as before. He bore the name of Tyrtamus, and it was Aristotle who re-named him Theophrastus on account of his graceful style. 5.39. And Aristippus, in his fourth book On the Luxury of the Ancients, asserts that he was enamoured of Aristotle's son Nicomachus, although he was his teacher. It is said that Aristotle applied to him and Callisthenes what Plato had said of Xenocrates and himself (as already related), namely, that the one needed a bridle and the other a goad; for Theophrastus interpreted all his meaning with an excess of cleverness, whereas the other was naturally backward. He is said to have become the owner of a garden of his own after Aristotle's death, through the intervention of his friend Demetrius of Phalerum. There are pithy sayings of his in circulation as follows: An unbridled horse, he said, ought to be trusted sooner than a badly-arranged discourse. 5.43. of Old Age, one book.On the Astronomy of Democritus, one book.On Meteorology, one book.On Visual Images or Emanations, one book.On Flavours, Colours and Flesh, one book.of the Order of the World, one book.of Mankind, one book.Compendium of the Writings of Diogenes, one book.Three books of Definitions.Concerning Love, one book.Another Treatise on Love, one book.of Happiness, one book.On Species or Forms, two books.On Epilepsy, one book.On Frenzy, one book.Concerning Empedocles, one book.Eighteen books of Refutative Arguments.Three books of Polemical Objections.of the Voluntary, one book.Epitome of Plato's Republic, two books.On the Diversity of Sounds uttered by Animals of the same Species, one book.of Sudden Appearances, one book.of Animals which bite or gore, one book.of Animals reputed to be spiteful, one book.of the Animals which are confined to Dry Land, one book. 5.79. Here are my lines upon him:A venomous asp was the death of the wise Demetrius, an asp withal of sticky venom, darting, not light from its eyes, but black death.Heraclides in his epitome of Sotion's Successions of Philosophers says that Ptolemy himself wished to transmit the kingdom to Philadelphus, but that Demetrius tried to dissuade him, saying, If you give it to another, you will not have it yourself. At the time when he was being continually attacked in Athens, Meder, the Comic poet, as I have also learnt, was very nearly brought to trial for no other cause than that he was a friend of Demetrius. However, Telesphorus, the nephew of Demetrius, begged him off.In the number of his works and their total length in lines he has surpassed almost all contemporary Peripatetics. For in learning and versatility he ha 7.12. Thraso of the deme Anacaea, Philocles of Peiraeus, Phaedrus of Anaphlystus, Medon of Acharnae, Micythus of Sypalettus, and Dion of Paeania have been elected commissioners for the making of the crown and the building.These are the terms of the decree.Antigonus of Carystus tells us that he never denied that he was a citizen of Citium. For when he was one of those who contributed to the restoration of the baths and his name was inscribed upon the pillar as Zeno the philosopher, he requested that the words of Citium should be added. He made a hollow lid for a flask and used to carry about money in it, in order that there might be provision at hand for the necessities of his master Crates.
5. Epigraphy, I.Eleusis, 95
6. Epigraphy, Ig Ii2, 448

Subjects of this text:

subject	book bibliographic info
academics,the academy	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
academy xiii	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
akharnai	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
ammon	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
antigonus of carystus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
antipatros (macedonian general)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
athens,athenians	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
colony,greek	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
crantor	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
delphi, naopoioi and other officials	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
demetrios of phaleron,and phokion	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
demetrios of phaleron (tyrant)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178, 265
demophilos of akharnai	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
demos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
diogenes (philosopher)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
eleusis	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
eresos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
euphron of sikyon	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
euripides	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
gymnasia,academy	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
hagnonides of pergasai	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
harpalos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
hermokopidai	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
karneades of kyrene (philosopher)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
kritolaos of phaselis (philosopher)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
lamian war	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
lykon of alexandria (philosopher)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
macedonia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
miltiades,descendants	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
moirakles of eleusis	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
neoi	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
oropos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
panaitios of rhodes (philosopher)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
peripatetics	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
philosophical schools,prohibitions upon entering	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 85
phokion	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
phokion (general)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
polyeuktos of sphettos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
ptolemaia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
pythagoreans	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 85
rhetoric	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
rome	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
schools'	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 85
sokrates,lifestyle	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
theater of dionysos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178
theophrastos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 178, 265; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
theophrastus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
theôria	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 823
wilamowitz-moellendorff,u. von	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 104
zenodoros (philosopher)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265
zenon (philosopher)	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 265