Lives & Writings on the Cynics

Mythical Figures• Heracles : Model figure for the Cynics; Heracles' life and trials were upheld by the Cynics to be

an example of good behavior by living with the best principles.• Momus : In Greek mythology the god of satire, mockery, censure, writers, poets; a spirit of evil-

spirited blame and unfair criticism. His name is related to μομφή, meaning 'blame' or 'censure'. He is depicted in classical art as lifting a mask from his face.2)

• Theseus : Founder-hero, like Perseus, Cadmus, or Heracles, all of whom battled and overcame foes that were identified with an archaic religious and social order.3)

• Typhon (Typhoeus) : Considered to be the most dangerous creature in mythology, the Cynics used Typhon as an archetype for what is perverse in the order of things. Just as Zeus struck-down Typhon in mythology, the imaginary Typhon needs to be vanquished in order for people to achieve freedom. Typhon is also related to the word “typhos” which translates as “smoke”. The Cynics believed that this smoke was representative of the chaos and illusion found in everyday living and beliefs.

Cynic Precursors• Anacharsis : Scythian philosopher who travelled from his homeland on the northern shores of

the Black Sea to Athens in the early 6th century BC and made a great impression as a forthright, outspoken “barbarian”, a forerunner of the Cynics, though none of his works have survived.4)

• Heraclitus : Pre-Socratic Greek philosopher, a native of the Greek city Ephesus, Ionia, on the coast of Asia Minor. He was of distinguished parentage. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. From the lonely life he led, and still more from the riddling nature of his philosophy and his contempt for humankind in general, he was called “The Obscure” and the “Weeping Philosopher”.5)

• Hesiod : Hesiod's Works and Days work lays out the five Ages of Man, as well as containing advice and wisdom, prescribing a life of honest labour and attacking idleness and unjust judges (like those who decided in favour of Perses) as well as the practice of usury. It describes immortals who roam the earth watching over justice and injustice. The poem regards labor as the source of all good, in that both gods and men hate the idle, who resemble drones in a hive.6)

• Homer : Author of the Iliad and the Odyssey, and is revered as the greatest ancient Greek epic poet. These epics lie at the beginning of the Western canon of literature, and have had an enormous influence on the history of literature.7)

• Socrates • Xenophanes : Poetry criticized and satirized a wide range of ideas, including Homer and

Hesiod, the belief in the pantheon of anthropomorphic gods and the Greeks' veneration of athleticism. He is the earliest Greek poet who claims explicitly to be writing for future generations, creating “fame that will reach all of Greece, and never die while the Greek kind of songs survives.”8)

Historically Authenticated Cynics

Agathobulus of Alexandria - Antiochus of Cilicia

• Agathobulus of Alexandria 2nd Century AD : There is evidence that Agathobulus was an important person in his own time (see evidence of Plutarch); Agathobulus placed particular emphasis on some of the ascetic aspects of Cynicism: shamelessness and endurance of pain.

• Anaximenes of Lampsacus 4th Century BC : Anaximenes was a pupil of Zoilus and, like his teacher, wrote a work on Homer. As a rhetorician, he was a determined opponent of Isocrates and his school. He is generally regarded as the author of the Rhetoric to Alexander, an Art of Rhetoric included in the traditional corpus of Aristotle's works.9) Anaximenes is considered to be the first to speak extemporaenously.

• Androsthenes of Aegina 4th Century BC• Antiochus of Cilicia 2nd and 3rd Century AD

Antisthenes of Athens

• Antisthenes of Athens Ca. 445 - 336 BC : Originally a subject of Gorgias the rhetorician, Antisthenes became disciple of Socrates. Antisthenes adopted the teachings of Socrates with an emphasis on Socratic ethics. He stressed living an ascetic life in accordance with Nature and Virtue. Many later writers considered Antisthenes to be te founder of Cynic philosophy.10)

• Aelian, Varia Historia IX.35 • Aelian, Varia Historia X.16 • Aesop, Fables 21 (Gibbs) • Apuleius, Apologia 22 • Athenaeus, Book IV.157.b-c • Athenaeus, Book V.216.a-c • Athenaeus, Book V.220.c-f • Augustine, City of God Book 8.3 • Augustine, City of God Book 18.41 • Aulus Gellius, Attic Nights 9.5 • Cicero, De Natura Deorum i.13 • Clement, Homily 5 - Chapter 18 • Clement, Stromata Book 1 • Clement, Stromata Book 2 • Clement, Stromata Book 5 • Dio Chrysostom, Oration 8.1-4 • Dio Chrysostom, Oration 53.4-5 • Dio Chrysostom, Oration 64.18 • Diogenes Laertius, Book 1 §15 • Diogenes Laertius, Book 1 §19 • Diogenes Laertius, Book 2 §31 • Diogenes Laertius, Book 2 §36 • Diogenes Laertius, Book 2 §47 • Diogenes Laertius, Book 2 §64 • Diogenes Laertius, Book 3 §35

• Diogenes Laertius, Book 6 §1-18 • Diogenes Laertius, Book 6 §21 • Diogenes Laertius, Book 6 §103-105 • Diogenes Laertius, Book 7 §19 • Diogenes Laertius, Book 7 §91 • Diogenes Laertius, Book 9 §101 • Dio Chrysostom, 13.16-17, Attributed to Antisthenes • Epictetus, Discourses 1.17 • Epictetus, Discourses 2.17 • Epictetus, Discourses 3.22 • Epictetus, Discourses 3.24 • Epictetus, Discourses 4.6 • Jerome, Against Jovinianus Book 2 • Jerome, Letter 66 • Julian, Oration 6.181 • Julian, Oration 6.187-188 • Julian, Oration 7.208-209 • Julian, Oration 7.215-217 • Julian, Oration 9.264 • Lactantius, Divine Institutes Book 1 Chapter 5 • Lactantius, Epitome of the Divine Institutes Chapter 4 • Lactantius, On the Anger of God Chapter 11 • Lucian, Demonax • Lucian, Hermotimus • Lucian, The Runaways • Marcus Aurelius, 7.36 • Octavius, Chapter 19 • Origen, Contra Celsus Book 7 Chapter 7 • Philostratus, Life of Apollonius 4.25 • Plato, Phaedo 59B • Plutarch, Concerning the Fortune or Virtue of Alexander the Great • Plutarch, How a Man May Receive Advantage and Profit From His Enemies • Plutarch, Life of Lycurgus 30 • Plutarch, Life of Pericles 1 • Seneca, "On Firmness" • Suda, Alpha 2723 • Xenophon, Symposium 4

Asclepiades - Cleomenes of Constantinople

• Asclepiades 2nd half of 4th Century AD : Cynic philosopher. He is mentioned by the emperor Julian whom Asclepiades visited at Antioch in 362. Ammianus Marcellinus describes how Asclepiades accidentally destroyed the temple of Apollo at Daphne in Antioch, when some candles he lit set light to the woodwork, burning down the temple.11)

• Avidienus 1st Century BC

• Besas 4th Century AD †• Betion 3rd Century BC• Bion of Borysthenes Ca. 335 - 245 BC : Influential in his time, Bion of Borysthenes was an

ecletic figure in the 3rd Century BC. Bion's life and writings have the spirit of Cynicism and it is presumed that he contributed to the development of the diatribe.

• Cantharus 2nd Century AD• Carneades 1st Century AD• Cercidas of Megalopolis Ca. 290 - 220 BC : Poet, Cynic philosopher, and legislator for his

native city Megalopolis. A papyrus roll containing fragments from seven of his Cynic poems was discovered at Oxyrhynchus in 1906.12)

• Chytron Fourth Century AD• Cleanthes of Assos Ca. 331 - 231 BC• Cleomenes 4th and 3rd Centuries BC : Pupil of Crates of Thebes, and is said to have taught

Timarchus of Alexandria and Echecles of Ephesus, the latter of whom would go on to teach Menedemus.13)

• Cleomenes of Constantinople 4th Century AD †

Crates of Thebes

• Crates of Thebes Ca. 360 - 280 BC : Crates gave away his money to live a life of poverty on the streets of Athens. He married Hipparchia of Maroneia who lived in the same manner that he did. Respected by the people of Athens, he is remembered for being the teacher of Zeno of Citium, the founder of Stoicism. Various fragments of Crates' teachings survive, including his description of the ideal Cynic state.14)

• Aelian, Varia Historia III.6 • Alciphron, Letter 44 • Apuleius, Apologia 22 • Apuleius, Florida - On Crates the Cynic 14 • Apuleius, Florida - On the Virtues of Crates 22 • Athenaeus, Deipnosophistae 158.a-d • Clement, Stromata Book 2 Chapter 20 • Diogenes Laertius, Book 2 §114 • Diogenes Laertius, Book 6 §15 • Diogenes Laertius, Book 6 §82 • Diogenes Laertius, Book 6 §85-93 • Diogenes Laertius, Book 6 §94 • Diogenes Laertius, Book 6 §96-98 • Diogenes Laertius, Book 7 §2-4 • Diogenes Laertius, Book 7 §12 • Diogenes Laertius, Book 7 §24 • Diogenes Laertius, Book 7 §32 • Epictetus, Discourses 3.22 • Greek Anthology, Excerpt Hymn to Simplicity • Gregory Nazianzen Oration 43 • Jerome, Against Jovinianus Book 2 • Jerome, Letter 66

• Julian, Oration 6.197-202 • Julian, Oration 7.211-215 • Lucian, Demonax • Lucian, Dialogues of the Dead, excerpts • Lucian, The Death of Peregrine • Lucian, The Runaways • Origen, Contra Celsus Book 2 Chapter 41 • Origen, Contra Celsus Book 7 Chapter 7 • Philostratus, Life of Apollonius 1.13 • Philostratus, Life of Apollonius 7.2 • Plutarch, Life of Demetrius 46 • Plutarch, Rules for Preservation of Health

Crescens - Diocles

• Crescens Attested in 154 AD : Cynic philosopher who attacked the Christians, and was in turn, attacked by Justin Martyr. Eusebius, writing 150 years later, accused him of causing Justin's death.15)

• Demetrius ? †• Demetrius of Alexandria Ca. 300 BC• Demetrius of Corinth 1st Century AD : Cynic philosopher from Corinth, who lived in Rome

during the reigns of Caligula, Nero and Vespasian (37-71 AD). He was the intimate friend of Seneca, who wrote about him often, and who describes him as the perfect man.16)

• Demetrius of Sunium 2nd Century AD• Demonax of Cyprus Ca. 70 - 170 AD : Greek Cynic philosopher. Born in Cyprus, he moved to

Athens, where his wisdom, and his skill in solving disputes, earned him the admiration of the citizens. He taught Lucian, who wrote a Life of Demonax in praise of his teacher. When he died he received a magnificent public funeral.17)

• Didymus, nicknamed Planetiades 1st Century AD• Diitrepes ?• Dio Chrysostom Ca. 40 - after 112 AD• Diocles ? †

Diogenes of Sinope

• Diogenes of Sinope 4th Century BC : Along with Antisthenes and Crates of Thebes, Diogenes is considered one of the founders of Cynicism. The ideas of Diogenes, like those of most other Cynics, must be arrived at indirectly. No writings of Diogenes survived even though he is reported to have authored over ten books, a volume of letters and seven tragedies. Cynic ideas are inseparable from Cynic practice; therefore what we know about Diogenes is contained in anecdotes concerning his life and sayings attributed to him in a number of scattered classical sources. Diogenes maintained that all the artificial growths of society were incompatible with happiness and that morality implies a return to the simplicity of nature. So great was his austerity and simplicity that the Stoics would later claim him to be a wise man or “sophos”. Diogenes had nothing but disdain for Plato and his abstract philosophy. Diogenes viewed Antisthenes as the true heir to Socrates, and shared his love of virtue and indifference to wealth,

together with a disdain for general opinion. Diogenes shared Socrates' belief that he could function as doctor to men's souls and improve them morally, while at the same time holding contempt for their obtuseness. Plato once described Diogenes as “a Socrates gone mad.” Many anecdotes of Diogenes refer to his dog-like behavior, and his praise of a dog's virtues.18)

• Aelian, Varia Historia III.29 • Aelian, Varia Historia IV.11 • Aelian, Varia Historia VIII.14 • Aelian, Varia Historia IX.19 • Aelian, Varia Historia IX.28 • Aelian, Varia Historia IX.34 • Aelian, Varia Historia X.11 • Aelian, Varia Historia X.16 • Aelian, Varia Historia XII.56 • Aelian, Varia Historia XIII.26 • Aelian, Varia Historia XIII.28 • Aelian, Varia Historia XIV.33 • Aesop, Fables 85 (Gibbs) • Aesop, Fables 555 (Gibbs) • Aesop, Fables 580 (Gibbs) • Aulus Gellius, Attic Nights 1.2 • Aulus Gellius, Attic Nights 2.18 • Apuleius, Apologia 22 • Apuleius, Florida 14 • Athenaeus, Book II.49.a-b • Athenaeus, Book III.113f-114b • Athenaeus, Book IV.158.f • Athenaeus, Book IV.163.f-164.a • Athenaeus, Book VI • Athenaeus, Book VIII • Augustine, City of God 14.20 • Basil of Caesarea, Letter 4 • Basil of Caesarea, Letter 9 • Clement, Stromata Book 7 Chapter 4 • Clement, Stromata Book 8 Chapter 4 • Cicero De Natura Deorum iii.34 • Dio Chrysostom, Oration 4 • Dio Chrysostom, Oration 6 • Dio Chrysostom, Oration 8 • Dio Chrysostom, Oration 9 • Dio Chrysostom, Oration 10 • Dio Chrysostom, Oration 64.18 • Dio Chrysostom, Oration 72, excerpts • Dio Chrysostom, Fragments • Diogenes Laertius, Book 2 §66 • Diogenes Laertius, Book 2 §68

• Diogenes Laertius, Book 2 §78 • Diogenes Laertius, Book 2 §112 • Diogenes Laertius, Book 4 §3 • Diogenes Laertius, Book 5 §18-19 • Diogenes Laertius, Book 6 §6 • Diogenes Laertius, Book 6 §18 • Diogenes Laertius, Book 6 §20-81 • Diogenes Laertius, Book 6 §82 • Diogenes Laertius, Book 6 §87 • Diogenes Laertius, Book 6 §103-105 • Epictetus, Discourses 1.24 • Epictetus, Discourses 2.3 • Epictetus, Discourses 2.13 • Epictetus, Discourses 2.16 • Epictetus, Discourses 2.19 • Epictetus, Discourses 3.2 • Epictetus, Discourses 3.21 • Epictetus, Discourses 3.22 • Epictetus, Discourses 3.24 • Epictetus, Discourses 3.26 • Epictetus, Discourses 4.1 • Epictetus, Discourses 4.7 • Epictetus, Discourses 4.9 • Epictetus, Handbook 15 • Greek Anthology 158 • Greek Anthology 333 - 334 • Greek Anthology Anonymous • Julian, Oration 6 • Julian, Oration 7 • Julian, Oration 9.256 • Lucian, Demonax excerpts • Lucian, Dialogues of the Dead excerpts • Lucian, The Death of Peregrine • Lucian, The Runaways • Lucian, The True History • Lucian, The Way to Write History • Marcus Aurelius, Book 6.13 • Marcus Aurelius, Book 8.3 • Marcus Aurelius, Book 9.6 • Origen, Contra Celsus Book 2 Chapter 41 • Origen, Contra Celsus Book 7 Chapter 7 • Philostratus, Life of Apollonius 7.2 • Plutarch, A Discourse Touching the Training of Children • Plutarch, Concerning the Cure of Anger • Plutarch, Consolation to Apollonius

• Plutarch, How a Man May Receive Advantage and Profit from his Enemies • Plutarch, Of Bashfulness • Plutarch, Of the Tranquillity of the Mind • Plutarch, That Virtue May Be Taught • Plutarch, The First Oration of Plutarch Concerning the Fortune or Virtue of Alexander

the Great• Plutarch, Life of Alexander 14 • Plutarch, Life of Alexander 65 • Plutarch, Life of Lycurgus 31 • Plutarch, Life of Timoleon 15 • Seneca, Epistle 29 • Seneca, Epistle 47 • Seneca, "On Benefits" • Seneca, "On Tranquility of Mind" • Socrates Scholasticus Book 3 Chapter 23 • Strabo, Geography 15.65 • Tertullian, Ad Nationes Book 2 Chapter 2 • Tertullian, Apology Chapter 46 • Tertullian, Against Marcion Chapter 1

Diogenes the Sophist - Menestratus

• Diogenes the Sophist 1st Century AD• Domitius ? †• Echecles of Ephesus 4th and 3rd Centuries BC• Favonius 1st Century AD• Gorgias ? †• Hegesianax ?• Hegesias of Sinope 4th Century BC• Heraclius 4th Century AD : Cynic philosopher, against whom the emperor Julian wrote in his

seventh oration.19)

• Heras Ca. 75 AD• Hermodotus 1st Century AD †• Hipparchia of Maronea 4th and 3rd Centuries BC : Cynic philosopher, and wife of Crates of

Thebes. She was born in Maroneia, but her family moved to Athens, where Hipparchia came into contact with Crates, the most famous Cynic philosopher in Greece at that time. She fell in love with him, and, despite the disapproval of her parents, she married him. She went on to live a life of Cynic poverty on the streets of Athens with her husband.20)

• Honoratus 2nd Century AD• Horus 4th Century AD † : Cynic philosopher and Olympic boxer who was victorious at the

Olympic games in Antioch in 364.21)

• Iphicles 4th Century AD• Isidorus 1st Century BC• Maximus Hero of Alexandria 4th Century AD †• Meleager of Gadara Ca. 135 - 50 BC : Poet and collector of epigrams. He wrote some satirical

prose, now lost, and he wrote some sensual poetry, of which 134 epigrams survive. He also compiled numerous epigrams from diverse poets in an anthology known as the Garland, and although this does not survive, it is the original basis for the Greek Anthology.22)

• Menander, nicknamed Drumos 4th Century BC• Menedemus of Lampsacus 3rd Century BC : Cynic philosopher, and a pupil of the Epicurean

Colotes of Lampsacus.23)

• Menestratus 1st Century AD †

Menippus of Gadara

• Menippus of Gadara 1st Half of the 3rd Century BC : Cynic and satirist. His works, which are all lost, were an important influence on Varro and Lucian. The Menippean satire genre is named after him. Considered with Antisthenes, Crates, and Diogenes to one of the most important Cynics due to his influence on the satirical genre.24)

• Athenaeus, Book I.32.d-e • Aulus Gellius, Attic Nights 2.18 • Diogenes Laertius, Book 6 §29-30 • Diogenes Laertius, Book 6 §99-101 • Eunapius, Lives of the Philosophers 2.1.5 • Greek Anthology 417 - 418 • Lucian, Menippus • Lucian, Icaromenippus • Lucian, Dialogues of the Dead, excerpts • Marcus Aurelius, Book 6.47 • Strabo, Geography 16.2.29

Menippus of Lycia - Zeno of Citium

• Menippus of Lycia 1st Century AD• Metrocles of Maronea 3rd Century BC : Cynic philosopher from Maroneia. He studied in

Aristotle’s Lyceum under Theophrastus, and eventually became a follower of Crates of Thebes who married Metrocles’ sister Hipparchia. Very little survives of his writings, but he is important as one of the first Cynics to adopt the practice of writing moral anecdotes (chreiai) about Diogenes and other Cynics.25)

• Monimus of Syracuse 4th Century BC : According to Diogenes Laërtius, Monimus was the slave of a Corinthian money-changer who heard tales about Diogenes of Sinope from Xeniades, Diogenes' master. In order that he might become the pupil of Diogenes, Monimus feigned madness by throwing money around until his master discarded him. Monimus also became acquainted with Crates of Thebes.26)

• Musonius Rufus 1st Century AD• Oenomaus of Gadara 2nd Century AD : Pagan Cynic philosopher. He is known principally for

the long extracts of a work attacking oracles, which have been preserved among the writings of Eusebius of Caesarea.27)

• Onesicritus of Astyalaea 380/375 - 305/300 BC : Greek historical writer, who accompanied Alexander on his campaigns in Asia. He claimed to have been the commander of Alexander's fleet but was actually only a helmsman; Arrian and Nearchus often criticize him for this. When

he returned home, he wrote a history of Alexander's campaigns. He is frequently cited by later authors, who also criticize him for his inaccuracies.28)

• Onesicritus of Aegina 4th Century BC• Ouranios Kunikos ? †• Pancrates 2nd Century AD : Cynic philosopher. Philostratus relates, that when the celebrated

sophist Lollianus was in danger of being stoned by the Athenians in a tumult about bread, Pancrates quieted the mob by exclaiming that Lollianus was not a bread-dealer (Greek: ἀρτοπώλης) but a word-dealer (Greek: λογοπώλης). Alciphron also mentions a Cynic philosopher of this name in his fictitious letters.29)

• Paniscus ? †• Parmeniscus ?• Pasicles of Thebes 4th Century BC• Peregrinus Ca. 100 - 165 AD : Cynic philosopher, from Parium in Mysia. Leaving home at a

young age, he first lived with the Christians in Palestine, before eventually being expelled from that community and adopting the life of a Cynic philosopher and eventually settling in Greece. He is most remembered for committing suicide by giving his own funeral oration and cremating himself on a funeral pyre at the Olympic Games in 165. By 180 CE, a statue of Peregrinus had been erected in his home city of Parium; it was reputed to have oracular powers.30)

• Philiscus of Aegina 4th Century BC : Cynic philosopher from Aegina who lived in the latter half of the 4th century BC. He was the son of Onesicritus who sent Philiscus and his younger brother, Androsthenes, to Athens where they were so charmed by the philosophy of Diogenes of Sinope that Onesicritus also came to Athens and became his disciple. According to Hermippus of Smyrna, Philiscus was the pupil of Stilpo. He is also described as an associate of Phocion. The Suda claims that he was a teacher of Alexander the Great, but no other ancient writer mentions this. Aelian, though, has preserved a short exhortation by Philiscus addressed to Alexander: Take care of your reputation; don't become a plague or a great disaster, bring peace and health. The Suda mentions that Philiscus wrote dialogues including one called Codrus. Satyrus claimed that the tragedies ascribed to Diogenes were, in fact, written by Philiscus. Among the dialogues ascribed to Diogenes by Sotion, one is entitled Philiscus.31)

• Phocion the Good 4th Century BC• Polyzelus ?• Saloustios 5th Century AD †• Secundus the Silent Philosopher Beginning of the 2nd Century AD : Cynic or Neopythagorean

philosopher who lived in Athens in the early 2nd century, who had taken a vow of silence. An anonymous text entitled Life of Secundus (Latin: Vita Secundi Philosophi) purports to give details of his life as well as answers to philosophical questions posed to him by the emperor Hadrian. The work enjoyed great popularity in the Middle Ages.32)

• Serenianus 4th Century AD• Sochares ? †• Sotades of Maronea 3rd Century BC : Sotades was born in Maroneia, either the one in Thrace,

or in Crete. He was the chief representative of the writers of obscene and even pederastic satirical poems, called Kinaidoi, composed in the Ionic dialect and in the “sotadic” metre named after him. The sotadic metre or sotadic verse, which has been classified by ancient and modern scholars as a form of ionic metre, is one that reads backwards and forwards the same, as “llewd did I live, and evil I did dwell.” These verses have also been called palindromic.33)

• Sphodrias ?

• Stilpo of Megara Ca. 360 - 280• Teles Middle of the 3rd Century BC : Seven extracts of the lectures of Teles, totalling about

thirty pages, are preserved by Stobaeus, although Stobaeus' own selections come from an earlier epitome by an otherwise unknown Theodorus.Thus what survives is a series of extracts from extracts, and it is quite possible that in between Teles and Theodorus, or Theodorus and Stobaeus, the writings went through a further editing process. The seven extracts are: Περὶ τοῦ δοϰεῖν ϰαὶ τοῦ εἶναι - On Seeming and Being, Περὶ αὐταρκείας - On Self-Sufficiency, Περὶ φυγῆς - On Exile, Σύγκρασις πενίας καὶ πλούτου - A Comparison of Poverty and Wealth, Περὶ τοῦ μὴ εῖναι τέλος ἡδονὴν - On Pleasure not being the Goal of Life, Περὶ περιστάσεων - On Circumstances, Περὶ ἀπαθείας - On Freedom from Passion. As a writer Teles has been regarded as being deficient in both literary and logical virtues, but this may reflect the way in which his works have been edited and compressed by Theodorus, Stobaeus, and others. The value of his writings lies in the fact that they are the earliest Cynic discourses (diatribes) to survive, and they provide an insight into the Hellenistic world in which Teles lived. His works make frequent mention of Socrates and Diogenes, and he preserves important fragments from the works of Crates of Thebes, Metrocles, Stilpo and Bion of Borysthenes. Without him we would know little about the Cynic diatribe in the 3rd-century BC, and we would know much less about Bion.34)

• Theagenes of Patras 2nd Century AD : Cynic philosopher and close friend of Peregrinus Proteus. He is known principally as a character who appears in Lucian's The Death of Peregrinus (Latin: De Morte Peregrini), where he is introduced as praising Peregrinus' desire to kill himself by self-immolation.35)

• Theombrotus 4th and 3rd Centuries BC• Theomnestus ?• Thrasyllus 4th Century BC• Timarchus of Alexandria 2nd Half of the 3rd Century BC• Varro 116 - 27 BC• Xanthippus ?• Xeniades of Corinth 4th Century BC• Zeno of Citium Ca. 335 - 263

Anonymous Cynics• Unknown Cynic 1 4th Century BC• Unknown Cynic 2 4th and 3rd Centuries BC †• Unknown Cynic 3 4th and 3rd Centuries BC• Unknown Cynic 4 1st Century BC and 1st Century AD †• Unknown Cynic 5 1st Century AD• Unknown Cynic 6 1st Century AD †• Unknown Cynic 7 1st Century AD †• Unknown Cynic 8 2nd Century AD• Unknown Cynic 9 2nd Century AD• Unknown Cynic 10 2nd Century AD †• Unknown Cynic 11 2nd Century AD †• Unknown Cynic 12 4th Century AD †• Unknown Cynic 13 4th Century AD †• Unknown Cynic 14 4th Century AD †

Uncertain Link to Cynicism• Demetrius of Alexandria, or Cythras 4th Century AD• Diodorus of Aspendus 4th Century BC• Eubulus 3rd Century BC• Eubulides 3rd Century BC• Hermias of Curium ? †• Hostilianus 1st Century AD• Nilus 4th Century AD †• Sostratus Heracles 2nd Century AD• Theoxenus 4th Century BC?• Zoilus of Amphipolis, nicknamed Homeromastix 4th Century BC

Cynics in EpistlesRecipients of the Cynic EpistlesDIOGENES EPISTLESAgesilaus (22), Amynander (21), Anaxlaus (19), Anniceris (27), Antalcides (17), Apolexis (13|16|18), Aruecas (49), Charmidas (50), Epimenides (51), Eugnesius (8), Hippon (25), Lacydes (23|cf.37), Melesippe (42), Melesippus (20|41), Phaennylus (31), Phanomachus (33), Rhesus (48), Sopolis (35), Timomachus (36)

Recipients of the Cynic EpistlesCRATES EPISTLESAper (35), Dinomachus (36), Eumolpus (13), Ganymedes (23), Hermaiscus (4), Lysis (10), Mnaso (9), Orion (12), Patrocles (19)

• Pancrates II • Phynichus of Larissa †• The Son of Philometor

Fictitious Cynics• Agathocles †• Alcidamas • Carneius of Megara • Cebes of Cyzicus • Crato • Cyniscus • Cynulcus †• Herophilus • Hyperides • Musonius of Babylon • Myrtilus †• Nicion, called Dog Fly †• Theodorus †

• Thesmopolis

Mistaken Cynic• Nabal

Known as "Dogs"• Aristippus of Cyrene • Aristogiton • Menedemus of Etetria • Thersites

TEACHINGS OF DIOGENES

(c. 412- c. 323 B.C )

Diogenes was a very playful philosopher who liked to use great wit when challenging the values and beliefs of his fellow citizens in ancient Athens. He lived in great poverty, probably begging and stealing his food, and steadfastly disdained all forms of luxury. It was because of his determination to follow his own dictates and not adhere to the conventions of society that he was given the epithet "dog," from which the name "cynic" is derived. Here are some of his wittiest and most profound teachings.

***

"Why is it, Diogenes, that pupils leave you to go to other teachers, but rarely do they leave them to come to you?"

"Because," replied Diogenes, "one can make eunuchs out of men, but no one can make a man out of eunuchs".

***

In winter Diogenes walked barefoot in the snow. In summer he rolled in the hot sand. He did this to harden himself against discomfort.

"But aren't you overdoing it a little?" a disciple asked.

"Of course," replied Diogenes, "I am like a teacher of choruses who has to sing louder than the rest in order they may get the right note."

***

A student of philosophy, eager to display his powers of argument, approached Diogenes, introduced himself and said, "If it pleases you, sir, let me prove to you that there is no such thing as motion." Whereupon Diogenes immediately got up and left.

***

A disciple asked Diogenes, "What is the main reason for wearing a cynics robe and the begging bowl?"

"So as not to deceive oneself."

***

When someone once asked Diogenes why he often laughed by himself, he said, "For that very reason."

***

Plato considered Diogenes' stray-dog behaviour unbecoming to one calling himself a philosopher. "You really do live up to your name" he said to him disapprovingly one day. "By the Gods, you are right for once Plato," replied Diogenes, and then baring his teeth, he added, "But at least I've sunk my teeth into philosophy."

***

Plato was discoursing on his theory of ideas and, pointing to the cups on the table before him, said while there are many cups in the world, there is only one `idea' of a cup, and this cupness precedes the existence of all particular cups.

"I can see the cup on the table," interupted Diogenes, "but I can't see the `cupness'".

"That's because you have the eyes to see the cup," said Plato, "but", tapping his head with his forefinger, "you don't have the intellect with which to comprehend `cupness'."

Diogenes walked up to the table, examined a cup and, looking inside, asked, "Is it empty?"

Plato nodded.

"Where is the `emptiness' which procedes this empty cup?" asked Diogenes.

Plato allowed himself a few moments to collect his thoughts, but Diogenes reached over and, tapping Plato's head with his finger, said "I think you will find here is the `emptiness'."

***

Diogenes was knee deep in a stream washing vegetables. Coming up to him, Plato said, "My good Diogenes, if you knew how to pay court to kings, you wouldn't have to wash vegetables."

"And," replied Diogenes, "If you knew how to wash vegetables, you wouldn't have to pay court to kings."

***

Diogenes was once asked what he thought of Socrates. "A madman," he replied.

Later, Plato was asked what he thought of Diogenes. "A Socrates gone mad," he replied.

Diogenes ridiculed Plato for being long-winded.

***

Some strangers to Athens once asked Diogenes if he would point out to them the great philosopher [meaning Plato]. Diogenes looked around and then led them to the most deserted part of the city and, gesturing to the empty air as one would in formal introduction, said, "May I present to you the great philosopher Plato."

***

Diogenes was once invited to dinner by a wealthy man. During the evening, one of the guests became so outraged by Diogenes' general behaviour that he began to throw bones at him, calling him a "dog." Whereupon Diogenes got up, went to the guest, cocked up his leg and urinated on him.

***

Often when he was begging, Diogenes would be spat on by the people who passed him. Diogenes would ignore this and simply wipe his face with his sleeve. When ridiculed for his passive behaviour, Diogenes said, "Since men endure being wetted by the sea in order to net a mere herring, should I not endure being sprinkled to net my dinner?"

***

Diogenes stood outside a brothel, shouting, "A beautiful whore is like poisoned honey! A beautiful whore is like poisoned honey! A beautiful whore . . . ". Men entering the house threw him a coin or two to shut him up. Eventually Diogenes had collected enough money and he too went into the brothel.

***

Diogenes was asked why he always begged. "To teach people," replied Diogenes. "Oh yes, and what do you teach?" people would ask him scornfully. "Generosity", he replied.

***

Diogenes was once asked why he took money from people. "To show them how they ought to spend their money," he replied.

***

Diogenes was asked, "Tell me, to what do you attribute your great poverty?"

"Hard work," he replied.

"And what advice can you offer the rich?"

"Avoid all the good things in life."

"Why?"

"Because money costs too much. A rich man is far poorer than a poor man."

"How can that be?"

"Because poverty is the only thing money can't buy."

***

Whenever people complimented Diogenes, he would slap himself hard across the face and in self-reproach would cry, "Shame! I must have done something terribly wicked!"

***

A famous athlete was making his triumphal entry into the city after another successful games. As he was carried along, he was unable to tear his eyes away from the many beautiful women among the onlookers.

"Look at our bave victor," remarked Diogenes, "taken captive by every girl he sees."

***

On one bright, clear day, Diogenes was walking up and down the market place, holding a lighted lantern high in front of him and peering around as if searching for something. When people gaped and asked him what he was doing, he replied, "I am looking for an honest man."

***

"It's my fate to steal," pleaded the man who had been caught red-handed by Diogenes.

"Then it is also your fate to be beaten," said Diogenes, hitting him across the head with his staff.

***

Diogenes was strolling through the market place. Suddenly, he called out in despair, "Men! Men! Men! . . . "

Immediately, they came running from all directions: young fops with flowers in their hair; lusty young boys, scantily dressed, hanging off the arms of older men; freemen, their slaves beside them burdened down with groceries, their cheeks bulging with small change; merchants who had left their shops in answer to Diogenes' call.

He looked at them searchingly one by one and with a sad shrug turned to walk away. "I called for men," he said in disgust.

***

The city was under seige. Everyone was busy fortifying the walls - some were carrying stones, others were patching the walls, yet others were building battlements. Diogenes, not wanting to appear idle while everyone around him was working so frantically, diligently rolled his barrel back and forth along the battlements. The city fell.

***

In the midst of serious discourse in the Craneum, Diogenes realised no one was listening. So he instead began to whistle and dance about to attract attention. Immediately, people flocked round him. Diogenes stopped and said, "You idiots, you are not interested to stop and pay attention to wisdom, yet you rush up to observe a foolish display."

***

A heckler in the crowd shouted out, "My mind is not made like that, I can't be bothered with philosophy."

"Why do you bother to live," Diogenes retorted, "if you can't be bothered to live properly?"

***

Very few of Diogenes' disciples had the physical and mental stamina to become cynics. One in particular left the circle, but not before entreating Diogenes to give him one of his books. "You really are a silly fellow," said Diogenes. "Surely you wouldn't have painted figs instead of real ones. And yet you pass over the genuine practice of wisdom and would be satisfied with what is merely written."

***

Someone once asked, "Tell me Diogenes, what does a wise man look like?" At once, Diogenes straightened himself up and stroked his beard.

***

Diogenes was gathering figs and had just filled his bag when a stranger came along the road. "I wouldn't touch this fruit! A man hung himself from the tree just the other day," warned the man, obviously believing the tree to be cursed.

By way of answer, Diogenes sank his teeth into the fig he was holding. Sucking, as one would suck venom from a wound, he proclaimed, "Thus I purify the tree."

Agog, the man stood there marvelling while Diogenes walked off.

***

Passing a stream, Diogenes saw a boy drinking out of his hands. "A child has beaten me in simplicity," he said, throwing away his cup.

***

A young man contemplating marriage sought advice from Diogenes. "Should I marry?"

"Marriage is too soon for a young man"

"Would you have me wait then until I am old."

"Oh no, Marriage is far too late for an old man."

"What am I to do then? I love the girl."

"Love is a luxury no one can afford. It is for those who have nothing better to do."

"What should we be doing then?"

"To seek freedom. But it is not possible to be free if you have a wife and children."

"But having a wife and family is so agreeable."

"Then you see the problem, young man. Freedom would not be so difficult to attain were prison not so sweet."

"You mean to be free is to be alone?"

"We come into the world alone and we die alone. Why, in life, should we be any less alone?"

"To live, then, is terrible."

"No, not to live, but to live in chains."

***

Asked about his worst nightmare, Diogenes said, "Waking to find myself living in a palace and everyone else in barrels.".

***

Once Diogenes was going into the theatre just as everybody was coming out. When asked why he did this, he answered, "Opposition has been my manner. It is what I have been doing all my life."

***

Diogenes was walking backwards across the Agora, affecting a studied indifference to all who laughed at him. Finally, when he had collected a large following he stopped and announced, "You are laughing at me walking just a little distance backwards while you all lead your entire lives arse-about."

"And what's more," he asked, "can you change your way of living as easily as this?" Whereupon, he turned on his heel and walked off in normal fashion.

***

Diogenes was asked, "What is the difference between life and death?

"No difference."

"Well then, why do you remain in this life?"

"Because there is no difference."

***