FOOTNOTES:
[79:1] Hellen. ii. 2, 3.
[80:1] Cf. Tarn, Antigonus Gonatas, p. 52, and authorities there quoted.
[81:1] Lysias, xxxiii.
[82:1] Dem. Crown, 208.
[83:1] 'Such-like trash', Gorgias, 519 a; dust-storm, Rep. vi. 496; clothes, Gorg. 523 e; 'democratic man', Rep. viii. 556 ff.
[84:1] Laws, 709 e, cf. Letter VII.
[85:1] Aulus Gellius, xiv. 3; Plato, Laws, p. 695; Xen. Cyrop. viii. 7, compared with Hdt. i. 214.
[87:1] This is the impression left by Xenophon, especially in the Symposium. Cf. Dümmler, Antisthenica (1882); Akademika (1889). Cf. the Life of Antisthenes in Diog. Laert.
[87:2] Γέρων ὀψιμαθήϛ, Plato, Soph. 251 b, Isocr. Helena, i. 2.
[87:3] e. g. no combination of subject and predicate can be true because one is different from the other. 'Man' is 'man' and 'good' is 'good'; but 'man' is not 'good'. Nor can 'a horse' possibly be 'running'; they are totally different conceptions. See Plutarch, adv. Co. 22, 1 (p. 1119); Plato, Soph. 251 b; Arist. Metaph. 1024b 33; Top. 104b 20; Plato, Euthyd. 285 e. For similar reasons no statement can ever contradict another; the statements are either the same or not the same; and if not the same they do not touch. Every object has one λόγος or thing to be said about it; if you say a different λόγος you are speaking of something else. See especially Scholia Arist., p. 732a 30 ff. on the passage in the Metaphysics, 1024b 33.
[90:1] Τὸ νόμισμα παραχαράττειν: see Life in Diog. Laert., fragments in Mullach, vol. ii, and the article in Pauly-Wissowa.
[95:1] There were women among the Cynics. 'The doctrine also captured Metrocles' sister, Hipparchia. She loved Crates, his words, and his way of life, and paid no attention to any of her suitors, however rich or highborn or handsome. Crates was everything to her. She threatened her parents that she would commit suicide unless she were given to him. They asked Crates to try to change the girl's mind, and he did all he could to no effect, till at last he put all his possessions on the floor and stood up in front of her. 'Here is your bridegroom; there is his fortune; now think!' The girl made her choice, put on the beggar's garb, and went her ways with Crates. She lived with him openly and went like him to beg food at dinners.' Diog. Laert. vi. 96 ff.
[98:1] e. g. the struggle for existence among animals and plants; the ἀλληλοφαγία, or 'mutual devouring', of animals; and such points as the various advances in evolution which seem self-destructive. Thus, Man has learnt to stand on two feet and use his hands; a great advantage but one which has led to numerous diseases. Again, physiologists say that the increasing size of the human head, especially when combined with the diminishing size of the pelvis, tends to make normal birth impossible.
[100:1] The Stoic Philosophy (1915). See also Arnold's Roman Stoicism (1911); Bevan's Stoics and Sceptics (1913); and especially Stoicorum Veterum Fragmenta by von Arnim (1903-5).
[101:1] The chief authorities on Epicurus are Usener's Epicurea, containing the Life from Diog. Laert., fragments and introduction: the papyrus fragments of Philodemus in Volumina Herculanensia; Diogenes of Oenoanda (text by William, Teubner, 1907); the commentaries on Lucretius (Munro, Giussani, &c.).
[103:1] Epicurus is the one philosopher who protests with real indignation against that inhuman superiority to natural sorrows which is so much prized by most of the ancient schools. To him such 'apathy' argues either a hard heart or a morbid vanity (Fr. 120). His letters are full of affectionate expressions which rather shock the stern reserve of antique philosophy. He waits for one friend's 'heavenly presence' (Fr. 165). He 'melts with a peculiar joy mingled with tears in remembering the last words' of one who is dead (Fr. 186; cf. 213). He is enthusiastic about an act of kindness performed by another, who walked some five miles to help a barbarian prisoner (Fr. 194).
[106:1] Lucretius, i. 62-79, actually speaks of the great atheist in language taken from the Saviour Religions (see below, [p. 162]):
When Man's life upon earth in base dismay,
Crushed by the burthen of Religion, lay,
Whose face, from all the regions of the sky,
Hung, glaring hate upon mortality,
First one Greek man against her dared to raise
His eyes, against her strive through all his days;
Him noise of Gods nor lightnings nor the roar
Of raging heaven subdued, but pricked the more
His spirit's valiance, till he longed the Gate
To burst of this low prison of man's fate.
And thus the living ardour of his mind
Conquered, and clove its way; he passed behind
The world's last flaming wall, and through the whole
Of space uncharted ranged his mind and soul.
Whence, conquering, he returned to make Man see
At last what can, what cannot, come to be;
By what law to each Thing its power hath been
Assigned, and what deep boundary set between;
Till underfoot is tamed Religion trod,
And, by His victory, Man ascends to God.
[107:1] That is, 8,000 drachmae. Rents had risen violently in 314 and so presumably had land prices. Else one would say the Garden was about the value of a good farm. See Tarn in The Hellenistic Age (1923), p. 116.
[108:1] τυρὸν κυθρίδιον, Fr. 182.
[108:2] Fr. 143. Παιὰν ἄναξ, φίλον Λεοντάριον, οἴου κροτοθορύβου ἡμᾶς ἀνέπλησας, ἀναγνόντας σου τό ἐπιστόλιον. Fr. 121 (from an enemy) implies that the Hetairae were expected to reform when they entered the Garden. Cf. Fr. 62 συνουσίη ὤνησε μὲν οὐδέποτε, ἀγαπητὸν δὲ εἰ μὴ ἔβλαψε: cf. Fr. 574.
[109:1] See [p. 169] below on Diogenes of Oenoanda.
[110:1] Pleasures and pains may be greater or less, but the complete 'removal of pain and fear' is a perfect end, not to be surpassed. Fr. 408-48, Ep. iii. 129-31.
[110:2] e. g. Plut. Ne suaviter quidem vivi, esp. chap. 17 (p. 1098 d).
[111:1] Cf. Fr. 141 when Epicurus writes to Colotes: 'Think of me as immortal, and go your ways as immortal too.'
[112:1] Fr. 601; cf. 598 ff.
[113:1] Fr. 138; cf. 177.
[113:2] 'οἱ τούτοις ἀντιγράφοντες οὐ πάνυ τι μακρὰν τῆς τῶν πατραλοιῶν καταδίκης ἀφεστήκασιν', Fr. 49. Usener, from Philodemus, De Rhet. This may be only a playful reference to Plato's phrase about being a πατραλοίας of his father, Parmenides, Soph., p. 241 d.
[113:3] Epicurus congratulated himself (erroneously) that he came to Philosophy καθαρὸς πάσης παιδείας, 'undefiled by education'. Cf. Fr. 163 to Pythocles, παιδείαν δὲ πᾶσαν, μακάριε, φεῦγε τὸ ἀκάτιον ἀράμενος, 'From education in every shape, my son, spread sail and fly!'
[113:4] Fr. 343-6.
[116:1] Pythias was the niece, or ward, of Aristotle's friend, Hermias, an extraordinary man who rose from slavery to be first a free man and a philosopher, and later Prince or 'Dynast' of Assos and Atarneus. In the end he was treacherously entrapped by the Persian General, Mentor, and crucified by the king. Aristotle's 'Ode to Virtue' is addressed to him. To his second wife, Herpyllis, Aristotle was only united by a civil marriage like the Roman usus.
[116:2] See note on [Dicaearchus] at end of chapter.
