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In his Rhetoric Aristotle cites notable instances of metaphoric language among his contemporaries. ‘The Dog,’ he reports, ‘used to say that taverns were the mess halls of the Athenians.’ With this oblique reference, the Dog (Greek cyn, related to English ‘canine’) and by extension Cynicism, the movement the Dog did most to inaugurate, make their first appearance in the written record. The Dog is Diogenes of Sinope.
Diogenes once begged money from a statue. Asked what he thought he was doing, he answered, ‘Getting used to being refused.’
Shortly before death Demonax was asked what his wishes were regarding funeral arrangements.
‘Don’t trouble yourself, the stench will ensure that I get buried.’
‘But,’ the other objected, ‘isn’t it wrong that the body of a great man should be exposed as food for birds and dogs?’
‘On the contrary,’ he said, ‘it’s the part of a great man, even in death, to be of service to the living.’
Onesicritus' history of Alexander was harshly criticized for distorting facts in the interest of presenting its subject in the best possible light and for including as much fable as fact. The distortions begin with his representing himself as the commander of Alexander’s fleet, when it appears he was only a pilot. An account of a meeting between Alexander and the queen of the Amazons was also included. Such transparent fictions served to discredit Onesicritus as an historian, even among the first generation of his readers. It appears he was also the original source for the legendary meeting between Alexander and Diogenes – the two great heroes in his life between whom he tried to find a common moral ground.
Asked what he gained from philosophy, Antisthenes answered, ‘The habit of engaging myself in dialogue.’
I’m afraid that laws may do no good at all, whether they are written with good men in mind, or bad. The former don’t need them, and the latter are not improved by them.
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The appearance of women in public, unattended by relatives or a husband, was frowned upon in classical Greece, but Hipparchia associated with her Cynic peers in doing it all the time. She accompanied her husband, Crates, to symposia and dinner parties, normally the preserve of men.
There are reports that Peregrinus has actually changed his mind, citing dreams to the effect that Zeus forbids a holy place to be polluted. But he can rest easy on that score. I would personally swear to it that none of the gods would be offended if Peregrinus suffered a gruesome death. Besides, he cannot easily back down now. His Cynic colleagues cheer him on, collectively pushing him in the direction of the fire and bringing his resolve to fever pitch. They will not tolerate any backsliding. And if he should drag a couple of them along with him into the fire when he jumps, that would be the only thing about his performance worthy of applause.
In the case of philosophers it is their ideas, or ideals, that count more than their biographies.
Plato defined Man as a featherless biped. The definition was generally well received. But Diogenes refuted it by plucking a chicken, bringing it to Plato’s Academy, plopping it down and proclaiming, ‘There’s Plato’s Man for you!’