BOOK III. XXII. 84-89
politics. you ninny, are you looking for any nobler politics than that in which he is engaged? Or would you have someone in Athens step forward and discourse about incomes and revenues, when he is the person who ought to talk with all men, Athenians, Corinthians, and Romans alike, not about revenues, or income, or peace, or war, but about happiness and unhappiness, about success and failure, about slavery and freedom? 85When a man is engaging in such exalted politics, do you ask me if he is to engage in politics? Ask me also, if he will hold office. Again I will tell you: Fool, what nobler office will he hold than that which he now has?
And yet such a man needs also a certain kind of body, since if a consumptive comes forward, thin and pale,[1] his testimony no longer carries the same weight. For he must not merely, by exhibiting the qualities of his soul, prove to the laymen that it is possible, without the help of the things which they admire, to be a good and excellent man, but he must also show, by the state of his body, that his plain and simple style of life in the open air does not injure even his body: "Look," he says, "both I and my body are witnesses to the truth of my contention." That was the way of Diogenes, for he used to go about with a radiant complexion,[2] and would attract the attention of the common people by the very appearance of his body. But a Cynic who excites pity is regarded as a beggar;
- ↑ Said by the Scholiast to be a reference to the otherwise unknown philosopher Sannio; but this note certainly, as Capps suggests, belongs back at § 84, and is there a false inference from the word σαννίων, which is addressed to the young man. For a similar dislocation of a scholium, see the note on § 58.
- ↑ Due in part at least to his regular use of oil for anointing. Diogenes Laertius, 6, 81.
