My goal in this translation of Diogenes Laertius's Lives of Eminent Philosophers, Book X.117-121, was to be as literal as possible to preserve the flavor of the original lines and to provide context for modern readers who don't know ancient Greek. As Diogenes Laertius seemed to pull from disparate sources, had no real organization, and potentially had his writings rearranged by subsequent transcribers anyway, I felt at liberty to rearrange “the views of Epicurus himself and his school concerning the wise man” into thematic sections with headings. I think my favorite linguistic discovery was the single word φιλαγρήσειν which in one word connotes a love of the countryside and fields away from the cities and towns.
Numbers (x) are references to sections in Diogenes Laertius, Book X, and links are provided to additional translations, commentary, notes, and research.
I hope you take pleasure in reading this new take on this excerpt from Diogenes.
One sage is not wiser than another, (120) and a sage will be grateful to anyone who corrects them (120) since Epicureans believe that not all errors are equal. (120) The sage will not be subject to fate or necessity (120) and will be the same person whether awake or asleep. (120) Additionally, once the sage has become wise, they will no longer fall back into ignorance but can be exceedingly affected by the emotions (and will feel grief (119)) although this will not be a hindrance in their progress toward wisdom. (117) The sage will also enjoy themselves more than others in contemplation, speculation, and theorizing, (120) and will declare their beliefs and not remain in doubt about them. (120) However, in the end, not every bodily constitution nor every nationality will permit someone to become a sage. (117)
The wise one will have a sense of fulfillment (eudaimonia) even on the rack, although they will moan and wail when tortured. (118) Epicureans believe there are two kinds of eudaimonia (fulfillment or happiness): the highest happiness such as the gods enjoy, which cannot be increased; and the kind that allows for the addition and subtraction of pleasures. (121)
The Epicureans say that friendship is based on our needs. It has to be initiated, of course, just as we have to plant a seed in the earth; but it is maintained by a shared enjoyment of life's pleasures. (120) The wise one alone knows how to feel gratitude toward their friends, both those present and those at a distance. (118) In fact, the sage will never betray a friend and will be willing to die on behalf of a friend. (120) However, the Epicureans also believe that courage and bravery do not come naturally but come by reasoning which course of action incurs a benefit or is most useful. (120)
The wise one will not establish a sexual relationship in a way that is against the law or forbidden by custom. Epicureans generally think that the sage will never succumb to lustful desire or be overwhelmed by sexual passions. According to the school, sexual passion is not sent by any supernatural force. They say that having sex like animals never did anyone any good, and people should be content if it does no harm. Epicurus also said that the wise one will not marry nor raise a family (and talked about the pains involved with that life); however, under certain circumstances, the wise one will forsake these rules and decide to marry. (118, 119)
If in need, the wise one will earn money, but only by their wisdom, even on occasion being in the service of a king. (120) The sage will take care of their property and provide for the future. (120) The wise one will not treat their household slaves harshly but rather show kindness, encourage them, and reward those of good character. (118)
The wise one will not make fine speeches, (118) but will only give public readings upon request. (120) The wise one will not get caught up in political offices nor strive to be an absolute ruler, the ultimate political office. (119) Nor will they be a Cynic nor a beggar. (119) Nor will the wise one be anxious about their burial (118). Additionally, the wise one will set up statues but will be indifferent to ones being set up in their honor. (120) The sage will leave behind writings like prose works, treatises, and written speeches, but will not make celebratory speeches in the public assemblies. (120) The sage will be fond of the countryside, enjoying being outside the towns and cities. (120) The wise one will also pay just enough attention to their reputation as to avoid being looked down upon. (120) Even when drunk, the wise one will not talk nonsense or act silly. (119) Only the wise man will be competent to discuss music and poetry without writing poems of their own. (120) The sage will found a school, but not in a way that attracts a crowd around themselves or plays to the mob. (120) (Section Notes)
One's health in some instances is a good, at others times it doesn't matter. (120) Even if the wise one loses their sight, they will not withdraw into themselves and avoid living their life. (119) (Section Notes)
Epicurus said that hatred, jealousy, and contempt are the motives behind the injuries that people cause each other, and that the wise one can overcome all of these by their power of reason. (117) However, the Epicurean sage will be willing to seek justice in court when necessary. (119) (Section Notes)
Three English translations of Diogenes Laertius (DL) were used for this project:
Hicks (1925) at Perseus Digital Library and Wikisource
Yonge (1895) at Project Gutenberg
Mensch (2018) from Oxford University Press
For the original text, I am using the Greek on the Perseus Digital Library. I have found that Yonge may have been using a different Greek text than the Hicks version on Perseus. This may account for some of the discrepancies. I also consulted the digitized British Library-held manuscript of DL online. Choose page f.171v where section 117 begins.
“The sage” or “the wise one” is the translation of ὁ σοφός, a male noun. Many of the characteristics are also aimed at men (e.g., men's relations with women and marriage). However, gender neutral language will be used when possible since women attended lectures in the Garden and were writing philosophical treatises themselves. In light of this, being a σοφός should be open to both men and women equally.