6

because of Sotates. And yet because he was unfortunate, the abundance of his wits did not help him at all. And this is the story, but the syntax requires it thus—And of the garrulity of Diogenes, by which he removes foreigners, so that it might be that Diogenes by his garrulity made those casting a shadow on him withdraw (and he says “to the tyrants” instead of “to the tyrannical words,” making those who encountered him withdraw). So either, since the story about the garrulity and the tub is one, the syntax is connected, or, since there are two stories, one must structure the garrulity of Diogenes with “by which.” That they call bold words tyrants the divine man Gregory himself also said, as if from tragedy. For the tragic poets especially use such a trope. But the phrase, “the cheap loaves to the sesame-cakes,” is a parody for him. There is something of this sort said among the tragic poets, or rather among the comic poets, that by means of the sweeter loaves they disparage the cheap loaves. So the divine Gregory makes a mockery by using the parody, because, he says, through the garrulity that sweetens in the speaking, he disparaged those who came by, refuting them. But in my judgment, I have considered the story about the garrulity and the tub to be one. 4.27 The twenty-seventh story is about Epicurus. Epicurus was a philosopher who held that God does not exercise providence over the affairs here. And this man posited pleasure as the end of every good. And the current commentators on the philosophers say that he posits pleasure as the end, not the impure kind but the most natural state. And the philosophers drive this man away both because he does not speak of Providence, and because he posits pleasure as the end and not the good, the first and only. And this is God. 4.28 The twenty-eighth story is about Crates. And it is this. Crates was a Theban, of Boeotian stock. This man, wanting to philosophize in the Cynic philosophy, taking his possessions, threw them to the people, proclaiming thus: Crates releases the things of Crates, so that the things of Crates may not master Crates. And he allowed his fields to become pasture for sheep. 4.29 The twenty-ninth story is about the one who spoke concerning the worn cloak. And it is this. Another Cynic philosopher, either Antisthenes or Zeno (for it is disputed), this man was sailing, and a storm occurred, and a shipwreck happened, and bearing the poverty that would befall him with gratitude, he exclaimed to Fortune: Well done, O Fortune, I acknowledge my thanks to you, because you have reduced my property to a worn cloak. As it is clear that some of his property had been loaded on the ship. 4.30 The thirtieth story is about Antisthenes. And this is clear from the text itself. For this Antisthenes was a Cynic philosopher who, having been struck and hit in the face, took a small piece of paper and having written on the paper the name of the man who struck him, he stuck it on his own forehead and thus walked about. 4.31 The thirty-first story is about the philosopher who stood all day in the sun. And it is this. When Rome was being warred against by barbarians during the reign of the king, the philosopher stood for the whole day under the sun and prayed. And fire fell from heaven and consumed the barbarians and the philosopher himself. 4.32 The thirty-second story is about Potidaea. Potidaea is a city located in Thrace. In this Potidaea a Potidaean philosopher stood all night praying in wintertime. And so sublime, he says, did he become in soul, that he did not feel the cold of winter. And he calls ecstasy the philosopher's standing outside of himself, and, as I said, his soul becoming sublime. 20And here he calls stasis not a civil war but his standing in prayer. 4.33 The thirty-third story is about the Arcadian question. And it is this. The poet Homer, being near Arcadia (and this is a region of the Peloponnese), came across some fishermen delousing themselves, and he asked them thus: Men from Arcadia, fishermen, do we have anything? And the meaning of the

6

διὰ τὸν Σωτάτην. καὶ ὅμως διὰ τὸ εἶναι αὐτὸν ἀτυχῆ, οὐδὲν αὐτὸν ὠφέλησεν ἡ τῶν φρενῶν πληθύς. Καὶ ἡ μὲν ἱστορία αὕτη, ἡ δὲ σύνταξις οὕτως θέλειΚαὶ τῆς ∆ιογένους στωμυλίας, ὑφ' ἧς τοὺς ξένους ὑπεξίστησιν, ἵνα ᾖ ὅτι ὁ ∆ιογένης διὰ τῆς στωμυλίας ἐποίει ἀποχωρεῖν τοὺς τὴν σκιὰν αὐτῷ ἐμποιοῦντας (τοῖς τυράννοις δὲ λέγει ἀντὶ τοῦ, τοῖς λόγοις τοῖς τυραννικοῖς, ποιῶν ἀναχωρεῖν τοὺς ἐντυγχάνοντας). ἢ οὖν μιᾶς οὔσης τῆς κατὰ τὴν στωμυλίαν καὶ τὸν πίθον, ἡ σύνταξις συνδέδεται, ἤ, δύο οὐσῶν τῶν ἱστοριῶν, συντάξαι δεῖ τὴν ∆ιογένους στωμυλίαν μετὰ τοῦ ὑφ' ἧς. ὅτι δὲ τυράννους καλοῦσι τοὺς λόγους τοὺς θρασεῖς καὶ αὐτὸς ὁ θεῖος ἀνὴρ Γρηγόριος εἶπεν, ὡς ἐκ τῆς τραγῳδίας. μάλιστα γὰρ οἱ τραγικοὶ τῇ τοιαύτῃ κέχρηνται τροπῇ. Τὸ δέ, τοὺς εὐτελεῖς ἄρτους τοῖς σησαμοῦσιν ἐστὶν αὐτῷ παρῴδησις. ἔστι μὲν τοιοῦτό τι παρὰ τραγικοῖς, μᾶλλον δὲ παρὰ κωμικοῖς λεγόμενον, ὅτι διὰ τῶν ἡδυτέρων ἄρτων τοὺς εὐτελεῖς ἀποφαυλίζουσιν ἄρτους. καταπαίζει οὖν ὁ θεῖος Γρηγόριος τῇ παρῳδήσει χρώμενος, ὅτι, φησί, διὰ τῆς στωμυλίας τῆς ἡδυνούσης ἐν τῷ φθέγγεσθαι ἀπεφαύλιζε τοὺς παρατυγχάνοντας, διελέγχων αὐτούς. Κατὰ δὲ τὴν ἐμὴν κρίσιν, μίαν ἥγημαι τὴν κατὰ τὴν στωμυλίαν καὶ τὸν πίθον ἱστορίαν. 4.27 Εἰκοστὴ ἑβδόμη ἐστὶν ἱστορία ἡ κατὰ τὸν Ἐπίκουρον. Ἐπίκουρος φιλόσοφος γέγονεν ὅστις μὴ προνοεῖσθαι τὸν Θεὸν τῶν τῇδε πραγμάτων ἐδόξασεν. οὗτος δὲ τέλος παντὸς ἀγαθοῦ ἐτίθετο τὴν ἡδονήν. καὶ οἱ μὲν νῦν ἐξηγηταὶ τῶν φιλοσόφων λέγουσι τέλος αὐτὸν τίθεσθαι τὴν ἡδονήν, οὐ τὴν ἀκάθαρτον ἀλλὰ τὴν φυσικωτάτην κατάστασιν. καὶ τοῦτον δὲ οἱ φιλόσοφοι ἀποσκορακίζουσι καὶ ὡς μὴ λέγοντα Πρόνοιαν, καὶ ὅτι τέλος τίθεται τὴν ἡδονὴν καὶ οὐ τὸ ἀγαθόν, τὸ πρώτιστον καὶ μόνον. τοῦτο δέ ἐστιν ὁ Θεός. 4.28 Εἰκοστὴ ὀγδόη ἐστὶν ἱστορία ἡ κατὰ τὸν Κράτητα. ἔστι δὲ αὕτη. Κράτης Θηβαῖος ἦν τῆς Βοιωτίας τὸ γένος. οὗτος φιλοσοφῆσαι θέλων τὴν Κυνικὴν φιλοσοφίαν, λαβὼν τὰ ὑπάρχοντα αὐτοῦ, ἔρριψε τῷ δήμῳ, κηρύξας οὕτω· Κράτης ἀπολύει τὰ Κράτητος, ἵνα μὴ τὰ Κράτητος κρατήσῃ τὸν Κράτητα. καὶ τὰ χωρία αὐτοῦ εἴασε γενέσθαι μηλόβοτα. 4.29 Εἰκοστὴ ἐνάτη ἐστὶν ἱστορία ἡ κατὰ τὸν εἰπόντα περὶ τοῦ τριβωνίου. ἔστι δὲ αὕτη. Κυνικὸς πάλιν φιλόσοφος, ἢ Ἀντισθένης ἢ Ζήνων (διφορεῖται γάρ), οὗτος πλέων, καὶ χειμῶνος συμβάντος, καὶ ναυαγίου γενομένου, εὐχαρίστως φέρων τὴν ἐσομένην αὐτῷ πενίαν, πρὸς τὴν Τύχην ἐφθέγξατο· Εὖγε, ὦ Τύχη, χάριν σοι ὁμολογῶ, ὅτι τὴν ἐμὴν οὐσίαν ἄχρι τοῦ τριβωνίου περιέστησας. ὡς δῆλον ὅτι τινῶν τῶν ἐκ τῆς οὐσίας αὐτοῦ ἐμπεφορτισμένων τῇ νηΐ. 4.30 Τριακοστή ἐστιν ἱστορία ἡ κατὰ τὸν Ἀντισθένην. ἔστι δὲ αὕτη πρόδηλος ἐξ αὐτοῦ τοῦ κειμένου. Οὗτος γὰρ ὁ Ἀντισθένης Κυνικὸς ἦν φιλόσοφος ὅς, τυφθεὶς καὶ πληγεὶς τὸ πρόσωπον, λαβὼν χαρτίον καὶ ἐγγράψας εἰς τὸ χαρτίον τὸν τύψαντα, ἐκόλλησεν εἰς τὸ μέτωπον ἑαυτοῦ καὶ οὕτω περιεπάτει. 4.31 Τριακοστὴ πρώτη ἐστὶν ἱστορία ἡ περὶ τοῦ φιλοσόφου τοῦ πανημερίου στάντος ἐν τῷ ἡλίῳ. ἔστι δὲ αὕτη. Πολεμουμένης τῆς Ῥώμης ὑπὸ βαρβάρων ἐπὶ τοῦ βασίλεως, ὁ φιλόσοφος στὰς ὅλην τὴν ἡμέραν ὑπὸ τὸν ἥλιον προσηύξατο. καὶ ἔπεσε πῦρ ἐκ τοῦ οὐράνου καὶ κατέφλεξε τοὺς βαρβάρους καὶ αὐτὸν τὸν φιλόσοφον. 4.32 Τριακοστὴ δευτέρα ἐστὶν ἱστορία ἡ περὶ τὴν Ποτίδαιαν. Ποτίδαια πόλις ἐστὶν ἐν τῇ Θρᾴκῃ κειμένη. ἐν ταύτῃ τῇ Ποτιδαίᾳ φιλόσοφος Ποτιδαιάτης ἔστη ἐν χειμερινῷ καιρῷ παννύχιος εὐχόμενος. καὶ τοσοῦτον μετάρσιος, φησί, γέγονε τὴν ψυχήν, ὥστε μὴ αἰσθάνεσθαι τοῦ κρύους τοῦ χειμῶνος. ἔκστασιν δὲ λέγει τὸ ἐκστῆναι ἑαυτοῦ τὸν φιλόσοφον, καί, ὡς εἶπον, μετάρσιον γενέσθαι τὴν ψυχήν. 20στάσιν δὲ ἐνταῦθα καλεῖ οὐ τὸν ἐμφύλιον πόλεμον ἀλλὰ τὸ ἑστάναι αὐτὸν εὐχόμενον. 4.33 Τριακοστὴ τρίτη ἐστὶν ἱστορία ἡ κατὰ τὸ Ἀρκαδικὸν ζήτημα. ἔστι δὲ αὕτη. Ὅμηρος ὁ ποιητὴς περὶ τὴν Ἀρκαδίαν γεγονὼς (χώρα δὲ αὕτη τῆς Πελοποννήσου) περιέτυχεν ἁλιεῦσι φθειριζομένοις, καὶ ἠρώτησεν αὐτοὺς οὕτως· Ἄνδρες ἀπ' Ἀρκαδίης, ἁλιήτορες, ἦ ῥ' ἔχομέν τι; ἔστι δὲ ὁ νοῦς τῆς