[11] Cicero, Epist. ad Atticum, xii. 38:—“viri acuti magis quam eruditi,” is the judgment of Cicero upon Antisthenes. I presume that these words indicate the same defect as that which is intended by Aristotle when he says — οἱ Ἀνθισθένειοι καὶ οἱ οὕτως ἀπαίδευτοι, Metaphysic. Η. 3, p. 1043, b. 24. It is plain, too, that Lucian considered the compositions of Antisthenes as not unworthy companions to those of Plato (Lucian, adv. Indoctum, c. 27).
[12] Diogen. Laert. vi. 1. If it be true that Antisthenes received lessons from Gorgias, this proves that Gorgias must sometimes have given lessons gratis; for the poverty of Antisthenes is well known. See the Symposion of Xenophon.
[13] Theopomp. ap. Athenæ. xi. p. 508. See K. F. Hermann, Ueber Plato’s Schriftsteller. Motive, p. 300. An extract of some length, of a dialogue composed by Æschines between Sokrates and Alkibiades, is given by Aristeides, Or. xlvi. Ὑπὲρ τῶν Τεττάρων, vol. ii. pp. 292-294, ed. Dindorf.
Relations between the companions of Sokrates — Their proceedings after the death of Sokrates.
Eukleides, Antisthenes, and Aristippus, were all companions and admirers of Sokrates, as was Plato. But none of them were his disciples, in the strict sense of the word: none of them continued or enforced his doctrines, though each used his name as a spokesman. During his lifetime the common attachment to his person formed a bond of union, which ceased at his death. There is indeed some ground for believing that Plato then put himself forward in the character of leader, with a view to keep the body united.[14] We must recollect that Plato though then no more than twenty-eight years of age, was the only one among them who combined the advantages of a noble Athenian descent, opulent circumstances, an excellent education, and great native genius. Eukleides and Aristippus were neither of them Athenians: Antisthenes was very poor: Xenophon was absent on service in the Cyreian army. Plato’s proposition, however, found no favour with the others and was even indignantly repudiated by Apollodorus: a man ardently attached to Sokrates, but violent and overboiling in all his feelings.[15] The companions of Sokrates, finding themselves unfavourably looked upon at Athens after his death, left the city for a season and followed Eukleides to Megara. How long they stayed there we do not know. Plato is said, though I think on no sufficient authority, to have remained absent from Athens for several years continuously. It seems certain (from an anecdote recounted by Aristotle)[16] that he talked with something like arrogance among the companions of Sokrates: and that Aristippus gently rebuked him by reminding him how very different had been the language of Sokrates himself. Complaints too were made by contemporaries, about Plato’s jealous, censorious, spiteful, temper. The critical and disparaging tone of his dialogues, notwithstanding the admiration which they inspire, accounts for the existence of these complaints: and anecdotes are recounted, though not verified by any sufficient evidence, of ill-natured dealing on his part towards other philosophers who were poorer than himself.[17] Dissension or controversy on philosophical topics is rarely carried on without some invidious or hostile feeling. Athens, and the viri Sokratici, Plato included, form no exception to this ordinary malady of human nature.
[14] Athenæus, xi. p. 507 A-B. from the ὑπομνήματα of the Delphian Hegesander. Who Hegesander was, I do not know: but there is nothing improbable in the anecdote which he recounts.
[15] Plato, Phædon. pp. 59 A. 117 D. Eukleides, however, though his school was probably at Megara, seems to have possessed property in Attica: for there existed, among the orations of Isæus, a pleading composed by that rhetor for some client — Πρὸς Εὐκλείδην τὸν Σωκρατικὸν ἀμφισβήτησις ὑπὲρ τῆς τοῦ χωρίου λύσεως (Dion. Hal., Isæ., c. 14, p. 612 Reiske) Harpokr. — Ὅτι τὰ ἐπικηρυττόμενα: also under some other words by Harpokration and by Pollux, viii. 48.
[16] Aristot. Rhet. ii. 23, p. 1398, b. 30. ἢ ὡς Ἀρίστιππος, πρὸς Πλάτωνα ἐπαγγελτικώτερόν τι εἰπόντα, ὡς ᾥετο — ἀλλὰ μὴν ὁ γ’ ἑταῖρος ἡμῶν, ἔφη, οὐθὲν τοιοῦτον — λέγων τὸν Σωκράτην.
This anecdote, mentioned by Aristotle, who had good means of knowing, appears quite worthy of belief. The jealousy and love of supremacy inherent in Plato’s temper (τὸ φιλότιμον), were noticed by Dionysius Hal. (Epist. ad Cn. Pompeium, p. 756).
[17] Athenæus, xi. pp. 505-508. Diog. Laert. ii. 60-65, iii. 36.