Book 4
11
But Socrates washed himself seldom—Yes, but his body was clean and fair: and it was so agreeable and sweet that the most beautiful and the most noble loved him, and desired to sit by him rather than by the side of those who had the handsomest forms. It was in his power neither to use the bath nor to wash himself, if he chose; and yet the rare use of water had an effect. [If you do not choose to wash with warm water, wash with cold.See what is said of this passage in the latter part of this chapter.] But Aristophanes says Those who are pale, unshod, ’tis those I mean. (Nubes v. 102.) For Aristophanes says of Socrates that he also walked the air and stole clothes from the palaestra.Aristophanes, Nubes, v. 225, and v. 179. But all who have written about Socrates bear exactly the contrary evidence in his favour; they say that he was pleasant not only to hear, but also to see.Xenophon, Memorab. iii. 12. On the other hand they write the same about Diogenes.See iii. 22, 88. For we ought not even by the appearance of the body to deter the multitude from philosophy; but as in other things, a philosopher should show himself cheerful and tranquil, so also he should in the things that relate to the body: See, ye men, that I have nothing, that I want nothing: see how I am without a house, and without a city, and an exile, if it happens to be so,Diogenes, it is said, was driven from his native town Sinope in Asia on a charge of having debased or counterfeited the coinage. Upton. It is probable that this is false. and without a hearth I live more free from trouble and more happily than all of noble birth and than the rich. But look at my poor body also and observe that it is not injured by my hard way of living—But if a man says this to me, who has the appearance (dress) and face of a condemned man, what God shall persuade me to approach philosophy, ifOn the word ὥστε Schweig.’s note. it makes men such persons? Far from it; I would not choose to do so, even if I were going to become a wise man. I indeed would rather that a young man, who is making his first movements towards philosophy, should come to me with his hair carefully trimmed than with it dirty and rough, for there is seen in him a certain notion (appearance) of beauty and a desire of (attempt at) that which is becoming; and where he supposes it to be, there also he strives that it shall be. It is only necessary to show him (what it is), and to say: Young man, you seek beauty, and you do well: you must know then that it (is produced) grows in that part of you where you have the rational faculty: seek it there where you have the movements towards and the movements from things, where you have the desires towards, and the aversion from things: for this is what you have in yourself of a superior kind; but the poor body is naturally only earth: why do you labour about it to no purpose? if you shall learn nothing else, you will learn from time that the body is nothing. But if a man comes to me daubed with filth, dirty, with a moustache down to his knees, what can I say to him, by what kind of resemblance can I lead him on? For about what has he busied himself which resembles beauty, that I may be able to change him and say, Beauty is not in this, but in that? Would you have me to tell him, that beauty consists not in being daubed with muck, but that it lies in the rational part? Has he any desire of beauty? has he any form of it in his mind? Go and talk to a hog, and tell him not to roll in the mud.
