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he has said that to be mad is better than to feel pleasure; wherefore he also advises 12.48 his acquaintances not even to extend a finger for the sake of pleasure. Diogenes of Sinope happened upon his teaching, and he too, in word, was a zealous follower of philosophy, but in deed became a slave of pleasure, publicly consorting with courtesans and offering a most evil example to those who watched; and they say that when someone blamed what was happening and said, "What are you doing, O Diogenes?", he, using his usual abusive language, replied, "O filth, if 12.49 I should succeed, a man." Thus he was shamelessly lecherous. Crates the Theban emulated his life and crowned virtue with many praises; for this is his saying: Unslaved by slavish pleasure and unbent, they love the immortal kingdom and freedom. This man used to say that the poultice for the impulse to sexual pleasure is hunger, and if not that, a noose. But when the passion rose up, he publicly married Hipparchia of Maroneia and consummated the "dog-marriage" in the Stoa Poikile, bidding a long farewell to the high-flown character 12.50 of his words. And Aristippus of Cyrene, being reproached because he often consorted with the Corinthian courtesan, said, "I possess Lais, and am not possessed by her." And the Peripatetics in word indeed praised virtue, but in deed they glorified pleasure; and these things are not alleged against them by others, but they themselves write about 12.51 their own teacher. For Aristocles the Peripatetic somewhere said that Lycon the Pythagorean said concerning Aristotle that he would bathe in hot oil and then sell it; and when he departed for Chalcis, he said that the tax-collectors who searched the ship found <ἐν> in it seventy-four bronze basins; and some others said that he had three hundred 12.52 basins. And I think they were not entirely lying; for in these things he defined happiness. For he was accustomed to say that no one becomes happy otherwise than through the well-being of the body and the abundance of external goods, without which virtue is of no benefit. And this indeed Atticus the Platonist has clearly shown in what he writes against Aristotle. Therefore his words confirm the things said against him. 12.53 But Plato teaches the direct opposite. For in the third book of the *Republic* he commands that one care for the body for the sake of the soul's harmony, through which it is possible to live and to live rightly, proclaiming 12.54 the message of the truth. This the divine apostle also exhorts, saying: "The night is far gone, and the day is at hand. Let us therefore cast off the works of darkness and put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put on the Lord Jesus Christ, and make no provision for the flesh, 12.55 to fulfill its lusts." For one must not offer it so much care that it leaps over the soul, but so that it may serve and cooperate and follow its commands. Plato, therefore, has agreed with our teachings in these things, having recommended that the necessary care be taken of the body. And he also showed, 12.56 how the passion of desire begins and grows: for he said, "We might perhaps say, not inappropriately, that sight begins love, hope increases the passion, memory nourishes it, and habit preserves it." And he has said this very thing also concerning virtue: "For," he said, "the first shoot of any plant, if it grows straight toward the virtue of its own nature, is most able to bring about a fitting end." And Socrates also commanded to guard against things that persuade one to eat when not 12.57 hungry and to drink when not thirsty, and the glances and kisses of the beautiful, as being apt to inject a poison more dangerous than that of scorpions and spiders. 12.58 But these were otherwise words stripped of deeds. For he was accustomed to frequent the gymnasia for the sake of the young and beautiful and feasted his eyes on the evil sight. And the *Philebus*, *Phaedrus*, *Anterastai*, *Charmides* 12.59 and many other dialogues having such narratives testify to this. And what Alcibiades said about Socrates in the *Symposium*, Plato

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ἥδεσθαι τὸ μαίνεσθαι κρεῖττον εἴρηκεν εἶναι· διὸ καὶ παραινεῖ 12.48 τοῖς γνωρίμοις μηδὲ δάκτυλον ἐκτεῖναί ποτε εἵνεκα ἡδονῆς. Τῆς τούτου διδασκαλίας τετύχηκε ∆ιογένης ὁ Σινωπεύς, λόγῳ μὲν καὶ αὐτὸς τὴν φιλοσοφίαν ζηλώσας, ἡδονῆς δὲ δοῦλος γενόμενος καὶ δημοσίᾳ ταῖς ἑταίραις μιγνύμενος καὶ κάκιστον τοῖς θεωμέ νοις προσφέρων παράδειγμα· φασὶ δὲ αὐτόν, μεμψαμένου τινὸς τὸ γινόμενον καὶ εἰρηκότος· "Τί ποιεῖς, ὦ ∆ιόγενες;" φάναι ἐκεῖνον, τῇ ξυνήθει λοιδορίᾳ χρησάμενον· "Ὦ κάθαρμα, εἰ 12.49 ἐπιτύχοιμι, ἄνθρωπον." Οὕτως ἀνέδην ἐλάγνευεν. Τούτου Κρά της ὁ Θηβαῖος τὸν βίον ἐζήλωσε καὶ πολλαῖς μὲν εὐφημίαις τὴν ἀρετὴν ἐστεφάνωσεν· αὐτοῦ γὰρ δὴ ὅδε ὁ λόγος· ἡδονῇ ἀνδραποδώδει ἀδούλωτοι καὶ ἄκαμπτοι ἀθάνατον βασιλείαν ἐλευθερίαν τ' ἀγαπῶσιν. Οὗτος εἰώθει λέγειν, τῆς εἰς τὰ ἀφροδίσια ὁρμῆς κατάπλασμα λιμὸν εἶναι, εἰ δὲ μή, βρόχον. Ἀλλὰ τοῦ πάθους ἐπαναστάντος, Ἱππαρχίαν τὴν Μαρωνεῖτιν δημοσίᾳ ἔγημε καὶ τὰ κυνογάμια ἐν τῇ Ποικίλῃ ἐτέλεσεν, ἐρρῶσθαι πολλὰ φράσας τῇ ὑψηγορίᾳ 12.50 τῶν λόγων. Καὶ Ἀρίστιππος δὲ ὁ Κυρηναϊκός, ὀνειδιζόμενος, ὅτι δὴ θαμὰ ξυνεγίνετο τῇ ἑταίρᾳ τῇ Κορινθίᾳ, "ἔχω" ἔλεγε "Λαΐδα, καὶ οὐκ ἔχομαι ὑπ' αὐτῆς." Καὶ οἱ Περιπατητικοὶ δὲ λόγῳ μὲν εὐφήμουν τὴν ἀρετήν, ἐκύδαινον δὲ ἔργῳ τὴν ἡδο νήν· καὶ ταῦτα αὐτῶν οὐκ ἄλλοι κατηγοροῦσιν, ἀλλ' αὐτοὶ περὶ 12.51 τοῦ σφῶν διδασκάλου ξυγγράφουσιν. Ἀριστοκλῆς γάρ που ὁ Περιπατητικὸς Λύκωνα ἔφη τὸν Πυθαγόρειον περὶ Ἀριστοτέλους φάναι, ὅτι ἐν ἐλαίῳ θερμῷ λουόμενος τοῦτο ὕστερον ἀπεδίδοτο· καὶ ἡνίκα δὲ εἰς Χαλκίδα ἀπῄει, τοὺς τελώνας ἔφη διερευνωμέ νους τὸ πλοῖον εὑρεῖν <ἐν> αὐτῷ λοπάδια χαλκᾶ τέτταρα καὶ ἑβδομήκοντα· ἄλλους δέ τινας εἰρηκέναι, τριακοσίας ἐσχηκέναι 12.52 λοπάδας. Καὶ οἶμαι αὐτοὺς μὴ παντάπασι ψεύδεσθαι· ἐν τούτοις γὰρ δὴ ἐκεῖνος τὴν εὐδαιμονίαν ὡρίζετο. Εἰώθει γὰρ λέγειν, οὐκ ἄλλως εὐδαίμονά τινα γίνεσθαι ἢ διὰ τῆς τοῦ σώματος εὐπα θείας καὶ τῆς τῶν ἐκτὸς περιουσίας, ὧν ἄνευ μηδὲν τὴν ἀρετὴν ὠφελεῖν. Καὶ τοῦτο δὴ σαφῶς Ἀττικὸς ὁ Πλατωνικός, ἐν οἷς πρὸς Ἀριστοτέλην γράφει, δεδήλωκεν. Τὰ τοίνυν κατ' αὐτοῦ λεγόμενα βεβαιοῦσιν οἱ λόγοι. 12.53 Ὁ δὲ Πλάτων ἄντικρυς ἐναντία διδάσκει. Ἐν γὰρ τῷ τρίτῳ τῆς Πολιτείας ἐπιμελεῖσθαι κελεύει τοῦ σώματος ψυχῆς εἵνεκα ἁρμονίας, δι' οὗ βιοῦν τε ἔστι καὶ ὀρθῶς βιοῦν, καταγγέλλοντας 12.54 τῆς ἀληθείας τὸ κήρυγμα. Τοῦτο καὶ ὁ θεῖος ἀπόστολος παραι νεῖ λέγων· "Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός· ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ· ἀλλ' ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστὸν καὶ τῆς σαρκὸς πρόνοιαν 12.55 μὴ ποιεῖσθε εἰς ἐπιθυμίας." Οὐ γὰρ τοσαύτην αὐτῷ προσφέρειν δεῖ θεραπείαν, ὥστε κατασκιρτᾶν τῆς ψυχῆς, ἀλλ' ἵνα ὑπουργῇ καὶ ξυνεργῇ καὶ τοῖς ἐκείνης ἕπηται νεύμασιν. Ξυμπεφώνηκε τοίνυν ἐν τούτοις ὁ Πλάτων τοῖς ἡμετέροις, τὴν ἀναγκαίαν ἐπι μέλειαν ποιεῖσθαι παρεγγυήσας τοῦ σώματος. Ἐπέδειξε δὲ καί, 12.56 ὅπως ἄρχεταί τε καὶ αὔξεται τῆς ἐπιθυμίας τὸ πάθος· "Ἡμεῖς" γὰρ ἔφη "λέξοιμεν ἂν ἴσως οὐκ ἀτόπως, ὅτι ἄρχει μὲν ἔρωτος ὅρασις, αὔξει δὲ τὸ πάθος ἐλπίς, τρέφει δὲ μνήμη, τηρεῖ δὲ ξυνήθεια." Τοῦτο δὲ αὐτὸ καὶ περὶ τῆς ἀρετῆς εἴρηκεν· "Παν τὸς γὰρ" ἔφη "φυτοῦ ἡ πρώτη βλάστη, καλῶς ὀρθωθεῖσα πρὸς ἀρετὴν τῆς ἑαυτοῦ φύσεως, κυριωτάτη τέλος ἐπιθεῖναι τὸ πρόσ φορον." Καὶ Σωκράτης δὲ φυλάττεσθαι ἐκέλευσε τὰ ἀναπείθοντα μὴ 12.57 πεινῶντας ἐσθίειν καὶ μὴ διψῶντας πίνειν, καὶ τὰ βλέμματα καὶ τὰ φιλήματα τῶν καλῶν, ὡς χαλεπώτερον σκορπίων καὶ φαλαγ 12.58 γίων ἰὸν ἐνιέναι πεφυκότα. Ἀλλὰ ταῦτα ῥήματα ἦν ἄλλως ἔργων γεγυμνωμένα. Εἰς γὰρ δὴ τὰ γυμνάσια τῶν νέων εἵνεκα καὶ καλῶν εἰώθει φοιτᾶν καὶ τοὺς ὀφθαλμοὺς εἱστία τῇ κακῇ θεωρίᾳ. Καὶ μαρτυρεῖ Φίληβος καὶ Φαῖδρος καὶ Ἀντερασταὶ καὶ Χαρμί 12.59 δης καὶ ἄλλοι πολλοὶ διάλογοι τοιαῦτα ἔχοντες διηγήματα. Ἃ δὲ Ἀλκιβιάδης ἐν τῷ Ξυμποσίῳ περὶ Σωκράτους ἔφη, Πλάτων