[Footnote 103: Diog. L. vi. 2, 70-71. [Greek: kai\ ga\r au)tê\ tê=s ê(donê=s ê( kataphro/nêsis ê(duta/tê promeletêthei=sa, kai\ ô(/sper oi( sunethisthe/ntes ê(de/ôs zê=|n, a)êdô=s e)pi\ tou)nanti/on meti/asin, ou(/tô oi( tou)nanti/on a)skêthe/ntes ê(/dion au)tô=n tô=n ê(donô=n kataphronou=si]. See Lucian, Vitar. Auct. c. 9, about the hard life and the happiness of Diogenes. Compare s. 26 about the [Greek: tu=phos] of Diogenes treading down the different [Greek: tu=phos] of Plato, and Epiktêtus iii. 22, 57. Antisthenes, in his dialogue or discourse called [Greek: Ê(raklê=s], appears to have enforced the like appeal to that hero as an example to others. See Winckelmann, Fragm. Antisthen. pp. 15-18.] [Side-note: Admiration of Epiktêtus for Diogenes, especially for his consistency in acting out his own ethical creed.] Diogenes declared that education was sobriety to the young, consolation to the old, wealth to the poor, ornament to the rich. But he despised much of what was commonly imparted as education--music, geometry, astronomy, &c.: and he treated with equal scorn Plato and Eukleides.[104] He is said however to have conducted the education of the sons of his master Xeniades[105] without material departure from the received usage. He caused them to undergo moderate exercise (not with a view to athletic success) in the palæstra, and afterwards to practise riding, shooting with the bow, hurling the javelin, slinging and hunting: he cultivated their memories assiduously, by recitations from poets and prose authors, and even from his own compositions: he kept them on bread and water, without tunic or shoes, with clothing only such as was strictly necessary, with hair closely cut, habitually silent, and fixing their eyes on the ground when they walked abroad. These latter features approximate to the training at Sparta (as described by Xenophon) which Diogenes declared to contrast with Athens as the apartments of the men with those of the women. Diogenes is said to have composed several dialogues and even some tragedies.[106] But his most impressive display (like that of Sokrates) was by way of colloquy--prompt and incisive interchange of remarks. He was one of the few philosophers who copied Sokrates in living constantly before the public--in talking with every one indiscriminately and fearlessly, in putting home questions like a physician to his patient.[107] Epiktêtus,--speaking of Diogenes as equal, if not superior, to Sokrates--draws a distinction pertinent and accurate. "To Sokrates" (says he) "Zeus assigned the elenchtic or cross-examining function: to Diogenes, the magisterial and chastising function: to Zeno (the Stoic) the didactic and dogmatical." While thus describing Diogenes justly enough, Epiktetus nevertheless insists upon his agreeable person and his extreme gentleness and good-nature:[108] qualities for which probably Diogenes neither took credit himself, nor received credit from his contemporaries.