said * They were only the F t s of the Dog's Tail. Several other Treatises he wrote upon various Subjects under the following Titles Of Life according to Nature Of Instinct or the Nature of Man. Of the Affections Of Decency Of the Sight Of the Law. Of Grecian Education Of the Whole Of Signs Pythagoricals Vniversals Of Words Five Homerical Problemes Of Poetry Of the Hearing He was also the Author of certain Solutions of Questions relating to several Sciences Two Books of Confutations Commentaries Crates's Morals which were all his Works At length he left Crates and for twenty years together heard the Persons before-nam'd at what time he is reported to have us'd this Expression 'T was then that I only sail'd with a prosperous Gale when I suffer'd Shipwrack Some assert that he spoke thus when he sojourn'd with Crates But others ascertain us that he liv'd at Athens when his Ship was cast away and that when he heard the News he cry'd out * Thou dost well O Fortune thus to compel me to a Thread bare Cloak and the Stoa or the Philosopher Portico Betaking himself therefore to the Poecile or the Vary-colour'd Portico so call'd from the great variety of Painting with which it was adoâ—â—d by the hand of Polygnotus designing it a Place of Peace and Quiet that had been a Place of Sedition he there began to teach his Philosophy and read upon several Subjects For in that Place during the Government of the Thirty Tyrants no less than fourteen hundred of the Athenians had been put to Death Thither a great Number of Disciples flock'd to him and for that reason they were call'd Stoics who before from his own Name were call'd Zenonians as Epicurus testifies in his Epistles Formerly also the Poets that frequented that Place were call'd in like manner by the Name of Stoics according to Eratosthenes in his Eighth Book of the Ancient Comedy by whose means the Name became very numerous By this time the Athenians had a high Esteem for Zeno insomuch that they entrusted him with the Keys of the City-Gates and honour'd him with a Crown of Gold and a Brazen Statue And the same Honours his own Countrymen conferr'd upon him believing his Statue to be an Ornament to their City The Cittians of Sidon paid him the same Respect Antigonus also was his great Admirer and when he came to Athen's always went to hear him and made him frequent Invitations to his own Court. To which though he gave modest Denials himself yet he sent Persaeus one of his familiar Acquaintance the Son of Demetrius a Cittian by Birth who flourish'd in the hundred and thirtieth Olympiad at what time Zeno was far stricken in years The Epistle sent him by Antigonus ran in these Words as it is recited by Apollonius the Tyrian in his Life of Zeno. King Antigonus to Zeno the Philosopher Greeting I Am apt to believe that Fortune and Honour have render'd my Life much more remarkable than Thine But on the other side for Learning Knowledge and perfect Happiness I cannot but think thee far above my self Therefore have We sent thee this Invitation to Our Court deeming thou will not be so unkind as to deny Our Request By all means therefore be sure to let Me enjoy thy Society upon the Recent of This assuring thee that thou shalt not be only Mine but the Instructer of all the Macedonians For he that is able to teach and conduct to Virtue the Prince of the Macedonians must of necessity be no less sufficient to instruct his Subjects in the Noble Lessons of Fortitude and Probity For such as is the Guide and Leader 't is most probable that such will be the Disciples To which Zeno return'd the following Answer Zeno to King Antigonus Health I Applaud thy Desire of Learning as being really true and tending altogether to Benefit not Vulgar which only drives â—â— the Corruption of Manners for he that applies himself to the Love of Wisdom decining those common Pleasures of the Croâ—â— of Mortals which only effeminate the Soâ—â— of Youth not only shews himself by Nature but by Choice inclin'd to Virtue and Gallaâ—try And such a Person endu'd with â— Noble and Generous Mind with less Practice so his Teacher not being wanting â—â— his Instructions will readily and easily â—â—tain to that Perfection which he aims 〈…〉 Now then as for my self I lie fetter'd with the Distempers of Old Age in the Eightieth Year of my Age and therefore the Happiness of attending thy Person is deny'd me But I have sent thee one of my Disciples for Learning Instruction and what concerns the Mind a Person equal to my self but far surpassing me in Strength of Body with whom conversing Thou wilt not want whatever may conduce to compleat thy Felicity With this Epistle he sent away Persaeus and Philonides the Theban of whose Familiarity with Antigonus Epicurus makes mention in his Epistle to his Brother Aristobulus To which I thought fit to add the Decree which the Athenians made in his behalf Of which this is the Copy The DECREE ARrhenides then Governor in the Ward of Acamantis during the Sitting of the Fifth Prutany the Thirteenth Day of August and the Three and Twentieth of the Sitting of the said Prutany the Assembly of the Chief Magistrates Hippo Gratistoteles Xynipeteo Thraso the Son of Thraso the Anacaean with the rest of the Court thus Decreed Whereas Zeno the Son of Mnaseus the Cittian has for many years liv'd a Philosophical Life in this City and in all things has behav'd himself like a Person of Virtue and Sincerity exhorting all Men that sought his Instruction to Honesty and Frugality as also in his own Person setting a fair Example before their Eyes by leading a Life altogether conformable to his Precepts wishing him therefore all good Fortune the People have thought meet to give a public Mark of their Commendations of Zeno and to crown him with a Crown of Gold according to the Laws as the Reward of his Virtue and Temperance and further to erect for him a public Monument in the Ceramicum Moreover for making the Crown and building the Tomb the People have made choice of five Athenians who shall also take care that this Decree be ingrav'd by the Public Scribe upon two Pillars of which one shall be set up in the Academy the other in the Lycaeum and the public Treasurer to pay the Charges of the Engraving to the end all men may know that the People of Athens understand how â—o value good Men both living and after their Decease For Surveyors also they make Choice of Thraso the Anacaean Philocles the Pyraean Phoedrus the Anaphlystian Melo the Acarnean Mycethus the Sympelletean and Dio the Poeanean Antigonus the Carystian affirms That Zeno never deny'd himself to be a Cittian For he himself being one who contributed to the Structure of the Bath and being present when Zeno beheld the Inscription of Zeno the Philosopher upon the
govern'd by Providence and the Grand Intelligence according to Possidonius in his Treatise of the Gods and that this Grand Intelligence diffuses it self through the whole as also into our Souls but more abundantly into some into others less Into some as a Habit through the Bones and Nerves into others as the Understanding through the Principality of the Mind That the whole World was a Living Creature and endu'd with Reason having the Ayr for its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Principality of the Mind Which was the Opinion of Antipater the Tyrian But Chrysippus and Possidonius affirm the Heaven to be the Principality of the World's Mind or Intelligence and Cleanthes to be the Sun. Soon after Chrysippus contradicting himself affirms Part of the Air to be that Hegemonicum or Receptacle of the World's Intelligence which they affirm'd to be the first Divine Nature so apprehensible to Sence that it was perceiv'd to be diffus'd as it were through the Conduits of the Air into all Creatures and Plants and through the World it self as a Habit That there was but one World Finite and of a Spheerical Form as being a Figure more proper for Motion as Posidonius and Antipater assert That beyond the World there was an immense and surrounding Vacuum But that it was incorporeal because it could contain but not be contain'd by Bodies Moreover That there was no Vacuum in the World but that all was clos'd up together in a miraculous Unity Which happen'd through the Concord and Congruency of the Celestial with the Earthly Beings Of this Vacuity Chrysippus discourses in his Book De Inani and his First Book of Natural Sciences Apollonius also and Posidonius in the Second Book of Natural Reason That all Things like to these were also incorporeal Moreover they held Time to be incorporeal being the interval of the World's Motion That the Time past and to come were infinite only the present finite They also maintain'd the World to be corruptible as being created by the Reason of those Things which are perceptible by Sence Of which the Parts being corruptible so likewise the Whole But the Parts of the World were corruptible for they change reciprocally one into another therefore the World was corruptible More especially that which may be prov'd to change for the worse is corruptible but the World is subject to that sort of Change therefore corruptible for it is plain that the Parts are subject to be dry'd up then soak'd with Moisture again Now the World was created by the Change of the Substance into Moisture being first rarify'd into Air afterwards the Water thicken'd into Earth while the thinner Part turn'd to Air again which being yet more rarify'd produc'd Fire And lastly out of a mixture of all these Plants Animals and other Beings were created Of this Generation and Corruption of the World Zeno discourses in his Treatise of the Vniverse Chrysippus in his Physics Posidonius in his Book of the World Cleanthes and Antipater in their Works under the same Title And besides these Panaetius affirms the World to be corruptible Now that the World is a Creature endu'd with Life Rational and Intelligible Chrysippus affirms in his First Book of Providence together with Apollonius in his Physics and Posidonius who asserts that the World being a Living Creature is likewise endu'd with Sence for that a Living Creature is much more noble then an inanimate Creature Moreover that it is a Living Creature is manifest from hence that the Soul of man is as it were more violently torn out of it But on the other side Bâ—â—thus affirms That the World as not a Living Creature But that it is but one Zeno Oâ—ryâ—ippus Apollodorus and Posidonius all agree And Apollodorus adds that the World is one way call'd the Vniverse and after another manner the Vast Systeme consisting of the World and the Vacuity beyond it So that the World is finite but the surrounding Vacuity infinite As for the Stars they affâ—rm That the Fix'd Stars are whirl'd about by the Circular Motion of the Heaven but that the Planets observe their own peculiar Motions That the Sun makes an oblique Revolution through the Circle of the Zodiac and so the Moon likewise That the Sun is a most pure sort of Fire according to Posiâ—onius in hiâ— Seventeenth Book of Meteors and bigger then the Earth but Sphaerical in proportion to the World. That it is made of Fire because Fire produces all things and bigger then the Earth because it enlightens all the Earth and not only the Earth but the Heaven Of which a farther Proof is this That the Earth casts a Conical Shadow and for that the Sun is every where seen by reason of its Magnitude That the Moon partakâ—s more of the Earth because it is nearer to it That these Fiery Bodiâ—â— receive continual Nourishment The Sun being a sensible Flâ—â—beau from the vast Ocean the Moon from the Potable Rivers beiâ—g miâ—â— d with Air and near to the Earth as Posâ—doniâ—â— aâ—â—â—r â—â— in his 6. Book of the Râ—â—son of Nature The râ—st receive their nouriâ—â—ment from the Earth They believe the Sâ—â—â—â— also to be Spherical â— the Earth â—o be immoveable That the Moon doeâ— not â—hine with her own borrow'd Light but borrowâ— it from the Sun. That the Sun happens to be â—â—lipsed when thâ— Moon interposâ—s hâ—r self between the Sun and that part of the Earth which is next us as Zâ—no writes in his Book of the Vniverse That the Moon is eclips'd when she falls into the Shadow of the Earth so that she is never eclips'd but when she is at the Full and diametrically opposite to the Sun which happens onâ—â— in every Month For moving obliquely contrary to the Sun she alters her Latitude sometimes more to the North someâ—imes more to the South But when her Latitude comes to the Latitude of the Sun and that which lies between and so becomes diametrical to the Sun then she suffâ—râ— an Eclipse Now she moves in her middlâ— Latitude the Claws of the Crab the Scorpion the Ram and the Bull as Posidoniâ—â— asserts They affirm God to be an immortal Creature rational perfect blessed void of all Evil governing by his Providence both the World and all things contain'd in it That he is not only the Architect of the whole but the Father of all things but generally that Part of him which penetrates all things is call'd by severâ—l Names according to the Effects In the first Place Jupiter by whom all things were made then Zous from 〈◊〉 because he gives Life to all things next Athenai because his Dominion extends into the Sky which is â—ither in the Greek Hera as bâ—ing Lord of the Air Vâ—lcan from the Use of Fire in forging of Iron Nâ—ptune from hiâ— Power over the Sea Ceres from his Power over the Earth with several others for Reasons altogâ—ther as probable As â—or the Divine Substance Zâ—no conclude it to be the Woâ—ld anâ— the Heaven But
Dionysius of whom he makes mention in his Anterastae and he perform'd his Wrestling Exercises under Aristo of Argos by whom for his lovely Shape and Proportion he was called Plato whereas before he had been nam'd Aristocles from the name of his Grandfather as Alexander relates in his Successions Though â—thers will have him to be so call'd from his broad manner of Pronunciation or else from the breadth of his fore-head according to Neanthes Others report him to have been a great Wrestler at the Isthmian Games among whom was Dicaearchus in his Book of Lives also that he was addicted to Painting and Poetry and that first he wrote Dithyrambies afterwards Odes and Tragedies His voice was but shrill and somewhat effeminate as Timotheus the Athenian relates of him in his Book of Lives It is reported that Socrates should dream that a Cygnet newly hatch'd came and sate down upon his knees and that the wings of the Bird growing out of a sudden she flew away sweetly singing in her flight The next day Plato being brought to him by his Father he cry'd out This is the Bird which I dreamt of He began to divulge his Philosophy first in the Academy then in the Garden adjoyning to Colonus as Alexander relates from the Testimony of Heraclitus Then resolving a contest in Tragedy before the Dionysian Theatre after he had heard Socrates he threw his Poems in the fire crying out Hast Vulcan hithâ—â— Plato wants thy aid And from that time forward being then twenty years of age he became a Hearer of Socrates After whose decease he stuck to Cratylus the Disciple of Heraclitus and Hermogenes who maintain'd the Philosophy of Parmenides When he arriv'd at eight and twenty years of age according to Hermodorus together with some other Socratics he betook himself to Megara where he admir'd and follow'd Euclid from whence he departed for Cyrene to hear Theodorus the Mathematician and from thence he travell'd into Italy to the Pythagoreans Philolaus and Eurytus Thence into Aegypt where he associated with the Priests and Prophets whither it is also reported that Enripides accompany'd him and falling sick was by the Priests cured with a Salt-water Medicine which occasion'd that verse of his The briny Ocean scoures away All the Distempers that on Mortals prey Moreover with Homer he affirm'd that all the Egyptians were Physicians Plato had also design'd to have visited the Magi but the Wars breaking forth in Asia forc'd him to desist from his purpose Returning therefore to Athens he continu'd in the Academy This was a pleasant place in the Suburbs shaded with Trees and so call'd from a certain Hero whose name was Academus of whom Eupolis makes mention in his Astrateuti In those delightful shades the sweet abode Of Academus now a Semi-God And Timon also speaking of Plato thus writes But above all was Plato still allow'd To be the Captain of the Charming Croud Upon his Lips the Charms of Eloquence In Clusters hung sweet words and sublime Sence More tunefâ—l notes ne'er chirp'd the Grass-hoppers In Hecademian Groves to list'ning Ears For in those Groves was Plato wont to sing Out-charming all the Music of the Spring For formerly the same place was call'd Hecademia with an Epsilon That our Philosopher was a friend to Isocrates appears also from hence for that Polyxenus has committed to writing a certain discourse concerning the Poets that happen'd while Isocrates continu'd with Plato at his Country-House And Aristoxenus farther asserts that he was three times a Souldier once in the Expedition to Tanagra a second time in the War with Corinth and lastly at the Delian Conflict when he won the Victory He made a mixture of the Opinions of the Heraclitans the Pythagoreans and the Socratics and as to those things which appertain'd to the sense he held with Heraclitus where the understanding was concern'd he adher'd to Pythagoras but in Ethics and Politics he follow'd Socrates Some there are and among the rest Satyrus who affirm that he sent into Sicily to Dio a hundred Minas to purchase of Philolaus three Pythagorical Books for his own use For he was then full of money having receiv'd from Dionysius above fourscore Talents as Onetor testifies in his Treatise entitl'd Whether a Wise Man should be Rich. For many other things he was also beholding to Epicharmus the Comedian most of whose Writings he transcrib'd as Alcimus assures us in his Books that he wrote to Amyntas which are four in number In the first of which he runs on in these words It is apparent says he that Plato took many things out of Epicharmus As for Example Sensible says Plato is that which never continues permanent either in Quality or Quantity but is also perpetually flowing and lyable to the inconstancy of Change. As if we should substract Number out of those things which are neither equal nor such nor subjected to Quantity or Quality And these are such things of which there is a continual Generation but never any Substance Intelligible is that which neither encreases or diminishes And this is the nature of things Sempiternal as being always alike and ever the same That the Soul did apprehend some things by the Help of the Body as it happen'd in Seeing and Hearing but that for the understanding of other things she needed no assistance of Corporeal Organs as being endu'd with a sufficient Penetration of her self Which is the reason that Plato from Epicharmus affirms That they who have a desire to collect the Beginnings and Principles of the Whole must first make a distribution of the several Ideas by themselves as Likeness Vnity Multitude Magnitude Rest and Motion In the next place he ought to consider Honest Good and Just every one by themselves Thirdly It behoves him to compare the Ideas one with another and observe which have the truest Agreement and Correspondence one with another as Knowledge Magnitude and Dominion â— As likewise whether those things which are existing in our selves in regard that we partake of their Qualities are Homonymous to those other things For example just things are those that partake of Justice honest that partake of Honesty Now every Species is Eternal and the understanding in reference to these things is void of all Perturbation And therefore the Ideas subsist in Nature like so many Exemplars But as for those other things which are like to these they subsist according to their nearest resemblance to the other And therefore Epicharmus discourses of Good and of Ideas in this manner Can playing on the Flute be said to be any thing Most surely Why then playing upon the Flute is a Man. Not so neither Go too then Dost not thou think a player upon a Flute to be a Man Most certainly And does not the same Argument hold concerning Good This is Good that is the Thing which he who studies by it self shall become Good. For as he that pipes is call'd a Piper he that dances a Dancer so whoever he be that
half-penies Item Euclid the Stone-Cutter owes me three Minas Item I give Diana her Freedom Item I leave behind me Servants Tycho Bicta Apollonius and Dionysius Item Houshold-stuff and Vessels of which Demetrius has an Inventory I owe not a farthing to any Body His Executors were Sosthenes Speusippus Demetrius Higias Eurymedon Callimachus and Thrasippus This was the Copy of his Will. His Monument was adorn'd with several Epigrams and Encomiums of which this was the first If Modesty and Justice ever shin'd Conspicuously bright in mortal mind Here lies the Man Divine Aristocles Of all Men He if wisdom e'er could raise To Fame Immortal most deserves that Fame Which Malice ne'er could reach nor Envy blame Another thus Entomb'd in Earth here Plato's Body lyes Whose happy Soul Immortal Bliss enjoys Him honour'd all good Men no less desir'd In distant Regions than at home admir'd And well might he deserve most high applause That liv'd so truly up to Nature's Laws And this other of somewhat a later date Say Queen of Birds when soaring starry height Whose Tomb it was o're which thou took'st thy flight Or didst thou soar so high to take a view What blest Immortals in their Mansions do I was the Soul of Plato once below But now to answer your Inquiry know The Soul of Plato to Olympus flies Whose Body here in native Athens lies To which we shall add another of our own Had not Apollo to the Grecians kind To Plato's Wit his God-like Art resign'd Where had we found a cure for Human Souls For as Asclepius by his skill controuls The various pains invading humane kind 'T is only Plato who can heal the Mind Together with this upon his Death Phoebus on Mortal's happiness intent To Mortals Plato and Asclepius sent The one in health our Bodies to assure The other our diseased minds to cure At last upon the confines of his life Designing the brisk pleasures of a Wife To Jove's own consecrated ground he came And City rear'd of old to Phoebus Name Where to his Master he his Art resign'd But left his Physic of the Soul behind His Disciples and Followers were Speusippus the Athenian Xenocrates the Chalcedonian Aristotle the Stagarite Philip of Opus Hestiaeus the Printhian Dio of Syracuse Amyclus the Heracleote Erastus and Coriscus both Skepsians Timolaus of Cyzicum Enaeon of Lampsacus Pytho and Heraclides both of Aenea Callippus the Athenian Demetrius of Amphipolis Heraclides of Pontus and several others Together with these he had also two Female Disciples Lesthenia of Mantinea and Axiothea a Phthiasian which latter as Dicearchus relates always went in Man's Apparel Theophrastus also is said to have been one of his Hearers together with Hyperides the Rhetorician Chamaeleon adds Lycurgus and Polemo Lycurgus Sabinus also in his fourth Book of the subject of Meditation affirms Menesistratus the Thasian to have been another of his Admirers which is very probable Now then being well assur'd of thy great affection for Plato not undeservedly bestow'd and with what a zealous enquiry thou seek'st to make a compleat Collection of all the Opinions of this famous Philosopher I thought it expedient to set 'em down according to the nature of the Discoutses the order of the Dialogues and the method of Exposition as it were reduc'd under several Heads and Chapters to the end there may be nothing omitted materially conducing to the story of his Life Otherwise knowing to whom I write to be more curious and particular than is requisite would be only according to the Proverb To carry an Owl to Athens Now therefore Zeno of Elea is reported to have been the first Composer of Dialogues Though Aristotle in his first Book of the Poets asserts Alexamenus the Styrean or according to Phavorinus the Teian to have been the first that wrote in that manner However in my judgmentâ— Plato was the first who polish'd that way of writing and brought it to perfection So that not only the adorning part but the invention it self may be justly attributed to him A Dialogue then is a discourse by way of Question and Answer upon the subjects either of Politics or Philosophy consisting of decent and apt expressions of the Persons introduc'd and a Methodical Composition of the whole Logic is the Art of Ratiocination by which we refute or confirm by Questions and Answers between the persons that dispute Now then there are two sorts of Platonic Ratiocination the one for Instruction the other for Enquiry The first of which is again divided into Speculative and Practical and the Speculative into Physical or Natural and Logical and the Practical into Ethical and Political Of inquisitive Ratiocination there are also two sorts the one Gymnastic which consists in Exercise the other Agonistic which consists in Contest and Dispute Gymnastic is also twofold Maieutic which nurses and fosters the first Rudiments of Science the other when it begins to feel its own strength and is call'd Peirastic as attempting upon the score of its own ability Agonistic also is distinguish'd into Demonstrative and Perswasive True it is there are others who make a quite different division of Plato's Dialogues for some they call Dramatic others Diegematic and others Mixt. But that distinction is more proper for a Stage than a Philosophers School More particularly therefore there are some of Plato's Dialogues that treat of Physics as Timaeus others of Logic as Politicus Cratylus Parmenides and the Sophist Others of Morality as the Apology Crito Phaedo Phaedias the Symposium Menexenus Clitophon his Epistles Philelebus Hipparchus and Anterastae others of Politics as his Commonwealth his Laws Minos Epinomis and his Atlanticus Of the Rudiments of Learning The two Alcibiades's Theages Lysis Laches Of the first Attempts to Practise Euthyphron Menon Ion Charmides Thetaetus Of Demonstration Protagoras of Perswasion Ethydemus the two Hippiae and Gorgias Now because there is a very hot Contention among Writers while some affirm Plato to be the Author of new Opinions others deny it let us a little consider how it stands A Dogmatist is properly said to be such a Person who starts a new Opinion as he is said to be a Legislator that introduces new Laws Now the Dogma is said to indifferently either the thing about which the Opinion is raised or the Opinion it self The thing about which the Opinion is raised is called the Proposition But the opinion is called the Supposition Plato therefore whatever he apprehends to be true those things he expounds and refutes what he believes to be false Concerning his own Sentiments he discourses under the Persons of Socrates Timaeus His Athenian Guest and the Stranger of Elea. Which Strangers were not as some Conjecture Plato and Parmenides but fictitious and anonymous Persons When he quotes the words of Socrates and Timaus then he Dogmatizes or asserts some new Opinion of his own When he refutes those things which he believes to be false he introduces Thrasymachus Callicles Polus Gorgias Protagoras Hippias
which is Less and so of the rest And thus he divided the first Genus's of things according to Aristotle There were also besides our famous Plato several others of the same name One that was a Philosopher likewise and born at Rhodes the Disciple of Panatius as Seleucus the Grammarian records in his Treatise of Philosophy another that was a Peripatetic and the Disciple of Aristotle And one more the Son of Praxiphanes a Comic Poet that wrote after the Ancient manner of freedom without respect of Persons in imitation of Aristophanes The End of the Third Book Diogenes Laertius Containing the Lives Opinions and Apothegms Of the most Famous PHILOSOPHERS The Fourth Book Translated from the Greek by J. Philips Gent. The LIFE of SPEVSIPPVS THUS have we to the utmost of our power made a true and faithful Collection of whatever has occur'd to our Enquiry concerning the Life of Plato To him succeeded Speusippus an Athenian the Son of Eurymedon and Potone the Sister of Plato born in the Village of Myrchinusium He govern'd Plato's School for eight years together beginning from the hundred and eighth Olympiad He plac'd the Statues of the Graces also in the School which was erected by Plato in the Academy He likewise persever'd in the same Opinions with Plato but differed in his Manners For he was hasty and addicted to pleasure Therefore it is reported of him that in his Passion he threw a little whelp into a Well and that to indulge his pleasure he made a Journey into Macedonia to be present at the Nuptials of Cassander He is also said to have been a hearer of Plato's she Disciples Lasthenia the Prophetess and Axiothea the Phliasian Whence it happen'd that Dionysius thus derides him And we may learn Philosophy from thy Female Arcadian Disciple And in another place Plato taught for nothing all that came to his house but thou exactest pay and scrap'st as well from the unwilling as the willing He was the first according to Diodorus in his first Book of Commentaries who first sought out for what was common in all Arts and Sciences and as far as could be done joyn'd 'em together and made 'em agree one with another He likewise first divulg'd those things called Mysteries by Isocrates as Caenous affirms And was the first that invented the way of making Wicker Baskets and such like hollow Utensils compos'd of Twigs At length finding his Body consum'd by a Palsey he sent for Xenocrates desiring him to come and succeed him in his School While he was in this condition it is reported that being carry'd in a little Chariot to the Academy he met Diogenes whom after he had saluted with the usual complement of I am glad to see you well The other reply'd But I won't wish you well that can endure a life so miserable At last wasted with old age such was his despair and discontent that of his own accord he put an end to his irkâ—om Life However Plutarch in his Life of Lysander and Sylla reports that he was all over-run with Lice for he was of an infirm and loose Constitution according to the Report of Timotheus in his Book of Lives To a rich Man that lov'd a deform'd Woman he is said to have given this rebuke What need hast thou of such a Dowdy as this For I 'le procure thee a far handsomer for ten Talents He left behind him a great number of Commentaries and several Dialogues among which is that of Aristippus the Cyrenaean Of Riches one Of Pleasure one Of Justice one Of Philosophy one Of Friendship one Of the Gods one The Philosopher one To Cephalus one Cleinomachus or Lysias one The Citizen one Of the Soul one To Gryllus one Aristippus one The Probation of Arts one Dialogues by way of Commentary one Ten Dialogues relating to things alike in business Divisions and Propositions relating to things alike Concerning the Kinds and Forms of Examples To Amartyrus The Eucomium of Plato Epistles to Die Dionysius and Philip Concerning the making of Laws Mathematicus Mandryboulus Lysias Definitions The Order of Commentaries Of Verses an infinite number To all which Simonides adds some Histories wherein he has set down the Lives of Bion and Dio. And Phavorinus reports in his Second Book of Commentaries how that Aristotle bought all his Books for three Talents There was also another Speusippus a Physician Herophilius of Alexandria The LIFE of XENOCRATES XEnocrates the Son of Agathenor a Chalcedonian from his very youth was a great admirer and hearer of Plato nor would he leave him when he travelled into Sicily He was naturally dull and blockish insomuch that Plato was wont to say when he compar'd him with Aristotle That the one wanted a Spur and the other a Bridle And at other times To what a Horse what an Ass do I joyn As to other things Xenocrates was very grave in his gate and sowre-look'd insomuch that Plato would several times cry out to him Xenocrates go and sacrifice to the Graces He liv'd in the Academy for the most part But if at any time he went into the City the Rabble of loose and Harlotry People would still gather about him to molest and affront him as he passed along Phryne also the famous Curtezan having a mind to try her temptations upon him to that purpose pretended to be pursu'd and flying to his little house for shelter was by him let in meerly in compassion After that perceiving there was but one little Bed she desir'd him to let her have part of it which he readily granted But after she made use of all her allurementâ— she was forc'd to return as she came telling those that asked her how she had sped that she hâ—d lain with a Statue not with a Man. Some there are who report that certain of his Scholars put Lais to Bed to him but that he was so chast that he would suffer himself to be cut and burnt about the Privities to prevent venereal Insurrections He was faithful of his word even to admiration so that the Athenians gave him alone that liberty of delivering hiâ— testimony unsworn which was not allow'd to any other of what degree oâ— quality soever He was also a person of great Frugality so that when Alexander gave him a large sum of Money he only accepted of three thousand Atticks and return'd the rest with these words That he had need of more who had more to maintain And as for another Sum sent him by Antipater he would not so much as touch it as Myronianus witnesses in his Similes Another time being presented with a Crown of Gold by some of Dionysius's Favourites for bearing up briskly at a Drinking Match when he was gone out of doors he laid it before the Statue of Mercury where he was wont only to deposit Garlands of Flowers before It is also reported of him that being sent with others on an Embassy to Philip when all the rest suffering themselves to be mollify'd by the
in his various History he died in a Litter upon the Road where Antigonus himself was coming to meet him and bear him Company However after his Death we displayed him to the World in these nipping Verses of our own Bion the Man whom Soythian Earth On Borysthenian Banks gave Birth When he all herds of Sects had tryed The Gods themselves at last denied In which if fix'd I would presage Him Virtuoso of his Age. But long he could not thus persist An Accident dispers'd the Mist And made him surcease to pursue Thoughts surely false tho' seeming true A lingring Sickness on him seiz'd And neither Drink nor Diet pleas'd His Sight grown dim and short his Breath sure Symptoms of approaching Death He that the Gods call'd Sons of Whores with Prayers and Tears their aid implores He that at sight of Temples smil'd And scornfully their Rites revil'd With Superstition now oregrown No Zeal can please him like his own Their Altars oft by him despis'd With adoration now are priz'd With far-fetch'd Gums and rich Perfumes To expiate his Guilt presumes Such strange Effects works Big ot Fear Now Godâ— can Smell as well as Hear His Neck stoops down to bear whole loads Of Old Wives Charms and parched Toads His wrists the Philter'd Bracelet binds And strong Perswasion Reason Blinds White-Thorn and Laurel deck his Gates Vncertain Spells for certain Fates A thousand Tricks he 'd gladly try Rather than once submit to dye Confounded Sot to take such Pain To fashion Gods for thine own Gain As if that Gods must then be made Only when Bion wants their Aid All this too late when parch'd to Cole And nothing left but only Soul Nothing remains for thee to do But the Infernal God to woe And he no doubt will make thee room When thou shalt cry Great Bion's come We find that there were ten Bions in all the first was a Proconnesian in the time of Pherecydes the Syrian of whose Writing we have ten Treatises The second was a Syracusian who wrote a tract of Rhetoric The third was he whose Life we have exposed The fourth was an Abderite a follower of Democritus who wrote of the Mathematics in the Attic and Ionic Dialect and the first who affirm'd that there were Regions where there was six Months of Day and six Months Night together The fifth was a Native of Soli who wrote the Ethiopic History The sixth was a Rhetorician of whose Writings we have nine Books every one under the name of a particular Muse The seventh was a Lyric Poet. The eighth a Statuary of Miletum of whom Polemo makes mention the ninth a Tragic Poet of the number of those whom we call Tarsicks And the tenth a Statuary of Clazomenia or Chio of whom Hipponax makes mention THE LIFE OF LACYDES LACYDES a Native of Cyrene was the Son of Alexander Head of the new Academy succeeding Arcesilaus a Person certainly of an exquisite severity and one that had a number of Scholars that followed his Precepts From his Youth he was much addicted to study but very Poor which made him the more complaisant and delightful in Conversation 'T is reported that he had a custom to fix his Seal upon the Keyhole of his Buttery and then threw the Ring into the Buttery again through a small slit in the Door that no Body might get to his Victuals but himself Which his Servants observing did the same as he did for they took off the Seal stole his Meat then fixing the Impression of his Seal upon the Lock threw the Key into the Buttery again which little Theft though they frequently practised yet could they never be caught But now Lacydes being Head of the new Academy retired to the Garden which King Attalus caused to be made where he set up his School and call'd it Lacydion from his own Name He was the only Person who in his Life surrendered the Charge of his School to another for they report that he turned it over to two Phoceans Teleclus and Evander to whom succeeded Hegesinus a Pergamenian and from Hegesinus Carneades The chiefest of his Repartees were these Attalus sent for him one day to come to him to whom he returned for answer That Images were to be view'd afar off To one that check'd another for studying Geometry in his old Age and crying to him Is this a time to be learning Lacydes replied When wouldst thou have him learn then after he is Dead As to his death he ended his days presently after he was made chief of the School which was in the fourth Year of the Hundred thirty fourth Olympiad after he had spent six and twenty Years in the Schools He died of a Palsy which he got with excessive Drinking Which was the reason we gave him the following Epigram All the report about the Country goes Friend Lacydes how Bacchus bound thy toes And haul'd thee bound to Hells infernal Gate Where then he left thee overcharg'd in Pate What Riddle 's this for Riddle it must be When chearful Wine sets all the Members free That 's the Mistake for Bacchus did not bind him He only found him bound and so resign'd him The LIFE of CARNEADES CARNEADES the Son of Epicomus or according to Alexander in his Book of Successions the Son of Philocomus was a native of Cyrene He diligently employed his time in reading the Books of Speusippus and other Stoics which having done he was not readily drawn to consent to their opinions though if he were constrained to oppose 'em he did it with all the Modesty imaginable as he that was wont to say unless Chrysippus were I could not be He was wonderfully studious more especially in moral Philosophy for of natural Philosophy he made no great reckoning Nay he was so intent at his Study that he would not allow himself leisure to Comb his hair and pair his Nails So that at length his Discourses were so Sinewy in matters of Philosophy that the Orators flocked from all parts to his School on purpose to hear him Besides he had a very strong and sonorous Voice insomuch that the head of the Colledge sent to him not to speak so loud to whom he sent word that he should send him a Measure for his Voice upon which the Principal replied that Carneades had answered wisely and to the purpose For that the Auditory was the measure that set Bounds to the Voice However he was a violent Man and almost insupportable in his Disputes and therefore never cared to appear at great Meetings and Festivals It happened that Mentor a Bithynian fell in Love with his Concubine as Phavorinus in his Miscellanies reports which made him so angry that he could not refrain to give him a sharp Reprimand in the following Verses Within these Walls I see a Letcheroâ—â— Knave An old decripit fornicating Slave So like to Mentor both in Speech and Chins That they who saw 'em both would swear 'em Twins Him good for nothing but to play the
at Dios in Macedon speaks him to have been struck with Thunder in these words With footy Thunder all besinear'd Here by the Muses lies interr'd Together with his Gold'n Lyre The Thracian Orpheus he whom Jove High Heav'n commanding from above Struck dead with his Celestial Fire Now they who affirm Philosophy to have deriv'd its Original from the Barbarians pretend to shew us the form and manner of Instruction that every one made use of together with their Customs and Institutions declaring that the Gymnosophists and Druids uttered their Philosaphy in Riddles and obscure Problems exhorting Men to worship the Gods to do nothing that was Evil and to practise Fortitude Clitarchus also in his twelfth Book asserts the first to have been great Contemners of Death That the Chaldaeans wholly employ'd themselves in Astronomy and Predictions That the Magi were attentive altogether upon the Ceremonies of Divine Worship Sacrifices and Prayers to the Gods as list'ning to none but only to themselves They also discours'd of the Substance and Generation of the Gods which they affirm'd to be Fire Earth and Water condemning all manner of Images and Similitudes more especially those that asserted the Gods to be Male and Female They taught also several things in reference to Justice accounting it impious to burn the Dead but held it a vertue to ly with a Mother or a Daughter as Sotion relates in his Thirteenth Book More than this they practised Divination and Fortune-telling affirming not only that the Gods appeared to 'em but that the Air was also full of Specters through the redâ—ndancy of mix'd and various Exhalations forming themselves and piercing the Opticks of those that were sharp sighted However they forbid external Worship and the use of Gold. Their Vestment's were white they lay upon the Ground their Food was only Herbs Bread and Cheese Instead of Wands they made use of Reeds with the sharp ends of which they took up their Cheese and so put it to their mouths But as for Incantation or Conjuration they understood it not as Aristotle testifies in his Magic and Dinon in his Fifth Book of History where the same Author observes that the name of Zoroastres being interpreted signifies a Worshipper of the Stars which Hermodorus also confirms Moreover Aristotle in his First Book of Philosophy declares the Magi to have been more Ancient than the Egyptians and farther that they believ'd there were two Principles of all Things a Good and an Evil Daemon of which they call'd the first by the name of Jupiter and Oromasdes the other Hades and Arimanius which Hermippus also witnesses in his First Book of the Magi Eudoxus in his Periodus and Theopompus likewise in his Eighth Book of Philippics Which last Author farther declares it to have been the Opinion of the Magi that Men should rise again and be Immortal and that all Things subsisted by their Intercessions Which Eudemus the Rhodian also relates Hecataeus asserts That they believ'd the Gods to be begotten Clearchus surnamed Solensis in his Book of Education affirms the Gymnosophists to have sprung from the Magi and some there are who derive the Jews from the same Original Moreover they who write concerning the Magi condemn Herodotus denying that ever Xerxes darted his Javelins against the Sun or that he ever offer'd to fetter the Sea which by the Magi were both held for Deities but that their forbidding of Statues and Images might probably be true However they grant the Philosophy of the Egyptians to be the same as well in reference to the Gods as to Justice and that they held Matter to be the Beginning of All things out of which they distinguish'd the four Elements and allowed the Production of several Creatures That they worship'd the Sun and Moon for Gods the first by the name of Osiris the other by the name of Isis whose mysterious worship they conceal'd under the similitudes of Beetles Dragons Hawks and other Creatures according to Manethus in his Epitome of Natural Things and Hecataeus in his First Book of the Egyptian Philosophy And farther that they erected Temples and Images because they understood not the Form of the Deity That they believ'd the World to have had a Beginning to be Corruptible and Sphaerical that the Stars were of a fiery substance and that their temperate mixture produc'd all things upon Earth That the Moon was Eclips'd by the shadow of the Terrestrial Globe That the Soul was immortal and frequently Transmigrated That Rain was produc'd by the alteration of the Air with several other Philosophical Opinions and Conjectures of the same nature as may be gather'd from Hecataeus and Aristagoras They also constituted several Laws in reference to Justice the honour of all which they gave to Mercury Also to several Creatures that were generally useful to Mankind they attributed Divine Worship If we may credit their own Relations they boast themselves to have been the first inventors of Geometry Astrology and Arithmetick And thus much concerning the first invention of these things But as to the Name of Philosophy Pythagoras was the first that call'd it so and assum'd to himself the Title of Philosopher when he disputed at Sicyon with the Tyrant of the Sicyonians or rather of the Phliasians according to Heraclides of Pontus for he would not allow any mortal Man to be truly wise but only God. Before that time Philosophy was call'd Sophia or Wisdom and he who profess'd it was dignify'd with the Title of Sophos or Wise as one that had reach'd the sublimest vertues of the Soul. Now more modestly he is called Philosophos an Embracer of Wisdom Nevertheless Wise Men still retain the name of Sophists and not only they but the Poets also For so Cratinus in Archelochus calls both Homer and Hesiod as the highest Encomium he could give those famous Authors Now they who particularly obtain'd the more eminent Title of Wise Men were these that follow Thales Solon Periander Cleobulus Chilo Bias and Pittacus in which number there are some that reckn Anacharsis the Scythian Myso the Chenean Pherecydes the Syrian and Epimenides the Cretan and some others needs will also add Pisistratus the Tyrant And these â—ere they whom Antiquity reverenc'd under the Title of Wise Men. As for Philosophy it is said to have had its first Foundations laid by two Persons of equal Fame Anaximander and Pythagoras the one the Scholar of Thales the other the Disciple of Pherecydes By which means Philosophy being thus divided that which was founded by Anaximander was call'd the Ionian Philosophy in regard that Thales who was Anaximander's Master was a Mylesian of Ionia The other the Italian Philosophy because that Pythagoras who was the Author spent most of his time and publish'd his Philosophical Tenents in Italy The Ionian Philosophy terminates in Clitomachus Chrysippus and Theophrastus the Italian with Epicurus For to Thales succeeded Anaximander to Anaximander Anaximenes Anaxagoras followed Anaximenes and Archelaus follow'd Anaxagoras after whom came Socrates
Naval Astrology reputed to be his is more probably aver'd to be the work of Phocus the Samian Yet Callimachus makes him so skilful in the Heavens as to have found out the Lesser Bear by which means the Phoenicians became such exquisite Saylors His Iambics are these He first descry'd the Northern Team of Stars That draw the Artic Wain about the Pole By which Phoenician Pilot fearless dares To steer through pathless Seas without controule But as others say he only wrote two Treatises concerning the Tropic and the Equinoctial believing it no difficult thing to apprehend the rest However most allow that he was the first that div'd into the Mysteries of Astrology and foretold the Eclipses of the Sun as Eudemus declares in his History of Astrology which was the reason that Zenophanes and Herodotus so much admir'd him besides that Heraclitus and Democritus testifie the same thing Some there are who affirm him to be the first who held the Immortality of the Soul of which number is Choerilus the Poet. As others report he was the first that found out the course of the Sun from Tropic to Tropic and comparing the Orb of the Moon with that of the Sun discover'd the one to be no more than the seven hundred and twentieth Part of the other He was also the first that limited the Month to thirty days He was likewise the first that discours'd of nature as some affirm Moreover Aristotle and Hippias testify that he was the first who taught that inanimate Things were endu'd with Souls which he prov'd from the Vertues of the Magnet and Amber Having learnt the Art of Geometry among the Egyptians he was the first that invented the Rightangl'd Triangle of a Circle for which he offer'd an Ox in Sacrifice according to the relation of Pamphilus though others attribute that invention to Pythagoras and among the rest Apollodorus the Accomptant And if it were true what Callimachus vouches in his Iambics that Euphorbus the Phrygian invented the Scalenum and Trigonum with many other things relating to the Speculation of Lines as certain it is that Thales gave much more light to that sort of Theory by many Additions of his own As to what concern'd Affairs of State apparent it is that he was a most prudent Counsellor for when Croesus sent to make a League with the Milesians he oppos'd it with all his might which afterwards when Cyrus obtain'd the Victory prov'd the preservation of the City Heraclides reports him greatly addicted to a solitary and private Life Some there are who say he was marry'd and that he had a Son whom he call'd Cibissus But others affirm that he persevered a Batchelor and made his Sisters Son his Heir by Adoption Insomuch that being demanded why he took no care to leave Off-spring behind him His reply was because he lov'd his Children too well At another time his Mother pressing him to marry he answer'd It was too soon Afterwards when he grew in years his Mother still urg'd him to Matrimony with greater importunity he told her 't was then too late Hieronymus the Rhodian in his second Book of Memorandums relates how that being desirous to shew how easie it was to grow rich foreseeing the great plenty of Oyl that would happen the next year he farm'd all the Plantations of Olives round about and by that means gain'd a vast summ of money He affirm'd that Water was the Beginning of all things and that the World was a Living Creature full of Spirits and Daemons He also distinguish'd the Seasons of the Year which he divided into three hundred sixty five Days Nor had he any person to instruct him only while he continu'd in Egypt he held a strict familiarity with the Priests of that Country The same Hieronymus relates That he measur'd the Pyramids by observing the shadows at what time they seem'd not to exceed human Proportion As Minyes relates he liv'd with Thrasybulus Tyrant of the Milesians As for what is recorded concerning the Tripos found out by the Fishermen and sent to the Wise Men by the Milesians it still remains an undoubted Truth For they say that certain Ionian young Gentlemen having bought of the Milesian Fishermen a single Cast of a Net so soon as the Net was drawn up and the Tripos appear'd a quarrel arose which could by no means be pacify'd till the Milesians sending to Delphos had this Answer return d by the Goddess Is 't your Desire Milesian youth to know How you the Golden Tripos must bestow Return and say what Phoebus here reveals Give it to Him in wisdom that excells They give it therefore to Thales he to another the other to a third until it came to Solon Who saying that only God excell'd in Wisdom advis d that it should be forthwith sent to the Temple of Delphos This story Callimachus relates another way as he had it from Leander the Milesian how that a certain Arcadian whose name was Bathycles bequeath'd a Bottle of Gold to be given to the chiefest of the Wise Men Which was accordingly given to Thales and so from one to another till it came to Thales again who thereupon sent it to Didymean Apollo with this Inscription according to the words of Callimachus Me Thales sends to Sacred Nilean King Twice to him fell the Grecian Offering But the Prose ran thus Thales the Milesian Son of Examius to Delphinian Apollo twice receiving the Guerdon of the Greeks And Eleusis in his Book of Achilles farther tells us That the person entrusted to carry the Present from one Wise Man to the other being the Son of Bathycles was call'd by the name of Thyrio with whom Alexo the Myndian also agrees However Eudemus the Gnidian and Evanthes the Milesian affirm That it was a certain friend of Croesus who receiv'd a Golden Cup from the King with a command to present it to the Wisest of the Greeks who gave it to Thales and so he went from one to another till he came to Chilo to whom when he sent to enquire of the Oracle who was wiser than himself it was answered Miso of whom more in due place Which person Eudemus mistakes for Cleobulus and Plato will have to be Periander and concerning whom Apollo made this return to Anacharsis who was sent to consult the Oracle OEtaean Myso born in Chenes I Beyond thy Fame for wisdom magnifie On the other side Daedachus the Platonic and Clearchus affirm that the Golden Present was sent by Croesus to Pittacus and so from one to another till it came to Pittacus again Moreover Andron in his Tripos relates That the Argives made a Tripos to be presented to the Wisest of the Greeks as the Guerdon of his Vertue and that Aristodemus the Spartan was adjudg'd the wisest Person who nevertheless submitted to Chilo Alceus also makes mention of Aristodemus ascribing to him that famous saying among the Spartans Wealth makes the Man no Poor Man can be good Some there are who relate
safe for thee However 't is my opinion that a Monarch is not always safe at home and therefore I account him to be the most happy Tyrant that escapes the stab of Conspiracy and dies at last in his own Bed. THE LIFE of PITTACUS PIttacus born at Mitylene was the Son of Hyrrhadius yet Doris asserts his Father to have been a Thracian This was he who together with the Brothers of Alcanus utterly ruined Melancher the Tyrant of Lesbos And in the Contest between the Athenians and Mityleneans about the Territory of Achillitis he being General of the Mityleneans challenged Phryno the Athenian Chieftain to fight with him Hand to Hand at what time carrying a Net under his Buckler he threw it over Phryno's Shoulders when he least dreamed of any such thing and by that means having slain his Antagonist he recovered the Land to the Mityleneans Afterwards according to the relation of Apollodorus in his Chronicle another dispute happening between the Mityleneans and Athenians about the same Land Periander who was made Judg of the Controversy gave it for the Athenians But then it was that the Mityleneans held Pittacus in high Esteem and surrender'd the Supream Government into his Hands which after he had managed for ten Years and established those Orders and Regulations that he thought convenient he again resigned into the Hands of the People and lived ten Years after that For these great Benefits done to his Country the Mityleneans conferred on him a quantity of Land which he towards his latter End consecrated to Pious Uses Sosicrates writes that he restored back the one half of the Land saying at the same time That the half was more than the whole Sometime after when Croesus sent him a Summ of Money he refused to accept it saying that he had twice as much more as he desired For his Brother dying without Issue the Estate fell to him Pamphilus in his first Book of Memorandums relates that he had a Son whose name was Pyrrhaeus who was kill'd as he was sitting in a Barbers Chair at Cumae by a Smith that threw a Hatchet into the Shop for which the Murtherer was sent in Fetters by the Cumans to Pittaeus that he might punish him as he pleased himself But Pittacus after he had fully examined the Matter released and pardoned the Prisoner with this Saying that Indulgence was to be preferred before Repentance Heraclitus also relates that when he had taken Alcaeus Prisoner he let him go saying that Pardon was to be preferred before Punishment He ordained that Drunkards offending in their Drink should be doubly Punished to make Men the more wary how they got tipsy for the Island abounds in Wine Among his Apothegms these were some of the choicest That it was a difficult thing to be Vertuous Of which Simonides and Plato in Protagoras make mention That the Gods could not withstand Necessity That Command and Rule declare the Genius of the Man. Being demanded what was best he answered To do well what a Man is about To Croesus's Question which was the largest Dominion he answered That of the Varie-coloured Wood meaning the Laws written upon wooden Tables He applauded those Victories that were obtained without Bloodshed To Phocaicus who told him they wanted a diligent frugal Man We may seek said he long enough before we find one To them that asked him what was most desirable He answered Time. To what was most obscure Futurity To what was most Faithful The Earth To what was most Faithless The Sea. He was wont to say that it was the Duty of Prudent Men before Misfortunes happened to foresee and prevent ' em Of Stout and Couragious Men to bear their adversity Patiently Never said he talk of thy designs beforehand lest thy miscarriage be derided never to upbraid the misfortunes of any Man for fear of just Reprehension always to restore a Trust committed to thy Care never to backbite an Enemy much less a Friend to practise Piety and honour Temperance to love Truth Fidelity Experience Urbanity Friendship and Diligence His Axioms were chiefly these to encounter a wicked Man with a Bow and Quiver full of Arrows for that there was no truth to be expected from a loquacious Tongue where the Breast conceal'd a double Heart He composed about six hundred Elegiac Verses and several Laws in Prose for the Benefit of his Fellow-Citizens He flourished in the forty second Olympiad and died in the third Year of the fifty second Olympiad during the Reign of Aristomenes after he had lived above seventy Years worn out and broken with old Age and being buried in Lesbos this Epitaph was engrav'd upon his Monument Here lies the far fam'd Pittacus for whom The mournful Lesbians made this sacred Tomb. This was he whose general Admonition it was To observe the Season There was also another Pittacus a Legislator likewise according to Favorinus in his first Book of Commentaries and Demetrius in his Homonyma who was surnamed the Little. But as for the Great Pittacus who was also the Wise Pittacus he is reported when a young Gentleman came to take his Advice about Marriage to have returned the same answer which we find recorded by Callimachus in the following Epigram Hyrrhadius Son the far fam'd Pittacus An Atarnaean once demanded thus My Friends said he a double match propose The one a noble and Wealthy Spouse In both my equal t'other now advise My Youth what Choice to make for thou art Wise The Weapons of old Age the Ancient Seer His Staff then raising go said he and hear What yonder Children say for as he spoke The Children in the Street with nimble stroke Their Tops were scourging round to them he goes Go see your Match cries one for equal Blows Which when he heard the Stranger went his way Left Birth and Wealth resolving to obey The Sportive Documents of Childrens Play. But this Councel he seems to have given from woful Experience For he himself had married a noble Dame the Sister of Draco the Son of Penthelus who was a Woman of an insufferable Pride This Pittacus was variously nicknamed by Alcaeus who sometimes called him Splay-Foot and Flatfooted sometimes Cloven-footed because of the Clefts in his Feet sometimes Gauric as being perhaps too much affected in his Gate Sometimes Physcon and Gastron by reason of his prominent Belly Sometimes Bat-Eyed because he was dim-sighted and sometimes Agasyrtus as one that was nasty and careless in his Habit. His usual Exercise was grinding of Wheat with a Hand-Mill There is also extant a short Epistle of his to Croesus Pittacus to Croesus THOU send'st for me into Lydia to behold thy vast Wealth but altho'I never yet beheld it I am contented to believe the Son of Alyattis to be the richest of Monarchs without desiring to be ever the better for coming to Sardis For we want no Gold as having sufficient both for our selves and Friends Nevertheless I intend to visit thee were it only to be acquainted
of various Names to preserve his Writings from being thumbed by rude and illiterate Readers For he said that Wisdom was properly the knowledg of those things which were apprehended by the Understanding and were truly existent which was separated from the Body in the Contemplation of God and the Soul. Moreover he defin'd Wisdom and Philosphy to be an inbred desire of Divine or Heavenly Wisdom But generally he took it for all sort of Skill and Knowledg as when we call an Artificer a Knowing Man. He also makes use of the same words to signifie several things Thus he makes use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Plain or Simple as in Euripides thus speaking of Hercules in his Lysimnius Careless and Plain but for the most part honest Who measured Wisdom still by Deeds not words What e're he said he meant The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato frequently uses sometimes for Honest sometimes for Small tho' at other times he makes use of different words to signify one and the same thing Thus he calls Idea sometimes Genus sometimes Species as also the Beginning the Exemplar and the Cause Sometimes he expresses the same thing by contrary words Thus he give◠the Names of Entity and Non Entity to Sensible Entity because it is generated Non Entity because of its being subject to continual Change. Moreover he calls Idea that which never is moved nor is permanent the same one and many And this he uses to do in several other things As for his works they require a threefold Exposition First what every one of the Subjects are that are discoursed of Then the end of the Discourse whether according to the first Intention or in lieu of an Example whether to assert or 〈◊〉 fute and thirdly whether rightly and truly said In the next place in regard there are several marks and Characters affixed tohis Books let us take some account of Them also The Letter X. is affixed to Sentences and Figures altogether according to the Platonic Custom Double XX. to his peculiar Opinions and Tenents X′ accented to his more polite and elegant Flourishes Double accented X″ to the Emendations of others A little Dagger †accented for the rejecting ridiculous Confutations An Antisigma to shew the double use and transpositions of Writing A small Half-Moon to shew the Context of the Philosophy An Astcrisk * to shew the Concurrently of Opinions A Dagger to denote a Confutation And thus much for the Notes and particular Marks which he that desired to understand gave s much Money to his instructor as Antigonus the Carystian relates in his Treatise concerning Zeno late put forth As for his Opinions which he most fancied they were these That the Soul was Immortal and transmigrated into several Bodies having its beginning from Number but that the Beginning of the Body was Geometrical He defined it to be the Idea of a Spirit altogether separate moveing it self and consisting of three parts That the Rational part was seated in the Head. That part which was subject to Passion and Anger in the Heart and the Part which brought forth Desire and Concupiscence in the Navel and Liver That it encompassed the one half of the Body all over in a circular Form consisting of the Elements and that being divided according to Harmonical Intervals made two Semi-circles joined together◠the innermost of which being divided into six Parts made all the other seven Circles and lay Diametrically to the Left side within the other close to the side upon the Right and therefore it was most predominant as being but one For the other was divided within of which the one was of the same and the rest of the Other alledging this to be motion of the Soul that of the Universe and of the Planets and that by means of the middle Segments holding Proportion with the Extreams she comprehends all Beings and adapt◠'em together as having the Principles of all things in her self according to Harmony That Opinion arises from the Elevation of the Circle of the Other Knowledg from the Elevation of the Circle of the same That there were two Beginnings of all Things God and Matter which he calls Intelligence and nominates to be the Cause That Matter is without form and immense from the coalition and conjunction of Forms That this Matter at first being hurried up and down without order was at length rammassed together into one Place by the wise God who deem'd Ordel more seemly than Disorder That this existent Matter is divided into four Elements Fire Water Air and Earth Out of which the World and all things therein were Created only that the Earth is immutable believing it to be the cause of that Diversity of Forms whereof it consists for that the Forms of all other things are of the same kind being all composed of one Oblong Triangle tho' the Figure of the Earth be peculiar to it self seeing the Figure of Fire is Pyramidical the Air resembles an Octaedron the Water an Icosaedron but the Form of the Earth is Cubical Which is the reason that the Earth never changes into Them nor they into the Earth However he denies every Element to be confin'd to its proper place for that the Circular Motion by constraining and depressing to the Center congregates the smaller but separates the more bulky things which is the reason that when they change their forms they also change their Places That the World was Created single and one and was made a sensible Being by the Creator as being for its greater Excellency endued with Life and as the most glorious of Fabricks proceeding from the best of Causes and therefore but one though not Infinite because the Exemplar by which it was Created is but one That it is of a Sphaerical Figure as being the Form of the Creator For he encompasses the whole Creation and the World contains all other Forms of all things Moreover that it is smooth without any other Circular Organ as having no need of any such thing farther that the World is Immortal because it cannot be dissolv'd again into God. But that Cod was the cause of the whole Creation since only that which was good could do good That the best of causes was also the cause of the Creation of Heaven For that there could be no other cause of the most lovely part of the Creation than the best and most excellent of intelligible Beings which it being certain that God himself is and that the Heaven is also likest to him as being the next that transcends in Beauty there can be no Creature that it can resemble but only God. That the World consists of Fire Water Air and Earth Of Fire to the end it might be visible Of Earth that it might be solid of Air and Water that it might not want Proportion For solid things derive their Solidity from two Mediums to the end the whole may be made One. But then it takes its
living Beasts and dead Beasts He was wont to say That Learning was an Ornament to Prosperity and a Refuge in Adversity That Parents who bred up their Children in Learning deserv'd more honour than those who had only begot ' em For the one gives them only a Being the other not only a Being but a means to live well To one that vaunted himself to be a Citizen of a great City Let that alone said he and rather boast of something that renders thee worthy of a noble and illustrious Country To one that asked him what a Friend was One Soul said he abiding in two Bodies He was wont to say there were some Men so Covetous as if they were to live always and others so Prodigal as if they were to die the next Hour To one that asked him why he tarried lâ—â—â—â—r in the Company of fair Women than others That 's a question said he for â—â—lindman Being asked what Benefit he got by the study of Philosophy he readily made answer The same that others get by the fear of the Law. Being asked which was the best way for the studious to acquire Learning Let the riper witted said he still go on and the less apprehensive never stand at a stay To a prating Fellow that pursu'd him with railing and abusive Language and at length asked him Whether he would have any more By Jove said he I never â—â—â—ded what thou said'st before Being asked how we should behave our selves to our Friends As we would said he that our Friends should behave themselves towards us He was wont to say that Justice was a vertue of the Soul that rendered to every one according to his Merit Moreover that Learning was a good Pastport to bring a Man to old Age. Phavorinus also in his second Book of Commentaries recites a Saying of his which he had always in his Mouth Oh Friends there is no Friend And thus much for his Sentences and Repartees He wrote a vast number of Books of which I think it requisite to set down a Catalogue to the end the vigour of his Judgment and his indefatigable Industry in all manner of Learning may appear In the first place three Books of the Philosophy of Anchytas one of the Philosophy of Spensippus and Antipas one of that which is drawn from the Doctrine of Archytas and Timaus one against the decrees of Melissus one against the Constitutions of Alcmaeon one against the Pythagoreans one against Gorgias one against Zenocrates one against the Opinions of Zeno one against the Constitutions of the Pythagoreans one entituled Pythicus one Merinthus and another Menexenus Then three Books of Philosophy one of Science two more of the Sciences one of Doctrine two of the Introduction to Arts one of Art then two more of Art and two more of the liberal Arts one Entituled Methodic Phisics One of Unity one of a Prince one of the Idea one of Physic three of Nature one of Motion three of the Elements Thirty eight of things Natural according to the Elements Of Plato's Laws three his Banquet one of Good three Alexander or of Colonies one two of Plato's Commonwealth Oeconomy one one of Friendship of Stones one of the Soul one questions concerning the Soul one two of Plants one of Animal Compounded one of Animals Fabulous nine of Animals eight of their Dissection one of the Election of things Anatomic one of things that belong to the Memory one of Physiognomy one of the Signs of Tempests one of Physic two concerning Problems to things that belong to the Sight six of Problems drawn from Democritus Mathematics One of Mathematics one of Magnitude one of the speculation of Astronomical things one of Music and one more of Pythionic Music Poetry One of Poesy two of the Art of Poetry three of Poets of Words one of Similitudes one one of Tragedies one of the Victory of Dionysius six of Homeric ambiguities Some Verses to Democritus that begin O venerable Angel of the Gods. His Elogies that begin Daughter of fairest Mother In a word all his Poems containing forty five Thousand three Hundred and thirty Verses Rhetoric A Book of Rhetoric entituled Gryllus One of Art for the Introduction of Theodectes one of a Sophister one of the division of Enthymemes one of Proverbs one of Exhortations Rhetorical Enthymemes Logic. One of Species and Genus one of Proper one of Contraries one of Predicaments one of a Proposition two of Syllogisms one more of Syllogisms and Definitions two of Collections two of Epicheremes Twenty five Epicheremic Questions three Books of Comments upon Epicheremes nine of the first Analytics two of the latter large Analytics one of divisible things Seventeen of Divisions two of Topics for Definitions one of things that are before the Places seven of the terms of Topic two of Questions to be demanded one of Solutions of the same Questions one of things that are spoken several ways or according to the same Proposition two of Question and Answer one of Questions appertaining to Learning four of Sophistioal Divisions four of contentious Divisions one of Pythionic Arguments Ethics One of honest one of good one of better one of what is to be chosen and of its Accidents one of voluntary one of the Passions one of Pleasure four of moral Vertues three concerning oppositions of Vertue one of Love one of Friendship two containing questions of Friendship four of Justice two of just things two of just Actions one of Anger one of Patience Oâ—conomics One of Oeconomy one of Prayer one called the Banquet one of Riches one of Nobility Politics One of Calumnies to Alexander one of a Kingdom two of a Commonwealth eight of Political Hearing as well as Theophrastus of a Hundred and eight sorts of Common-wealths of Democracy Oligarchy Aristocracy and Tyranny two concerning Plato's Commonwealth four of Laws one of the Laws of Recommendation one of Right one of Counsel one of Olimpionics one of Mechanic Arts. His Epistles are very numerous some of which are written to Philip four to Alexander nine to Antipater one to Mentor one to Ariston one to Olympias one to Epâ—estion and one to Themistagoras lastly one to Philoxenus In short we also find twelve Books of things without order and fourteen of those things that have been briefly summed up And this is the number of his Writings amounting in all to Forty five Thousand three Hundred and thirty Verses of which we are now briefly to sum up the Matter and Doctrine therein contain'd which may be called an Epitome of Aristotle's Philosophy He held That Philosophy was to be divided into two Principal Members of which the one was Practical and the other Theoretical That Practical Philosophy was to be divided into Oeconomical and Political to which all the business of this World both private and public may be referr'd and that the other Division into Physical and Logical belonged to Speculation As for Logic he proposes it as an exact Instrument for the handling of
180. Olympiad They report likewise that his Servant Pompylus was a very great Philosopher as Myronius Amastrius relates in the first of his a like Historical Chapters Theophrastus was a Man of great Judgment and who as Pamphilus writes in the thirteenth Book of his Commentaries delighted very much in Comedies and was the Person that instructed and Moulded Menander Moreover he was a Person that would do Kindnesses voluntarily and was very affable to all Men. Cas-sander held him in High Esteem and Ptolomy also sent him several Presents He was so extreamly Popular and so greatly â—everenced by the Athenians that one Agnonides who accused him of Irreligion had much ado to escape th Punishment of the same Crime for which he had accused Theophrastus His Auditors â—looked to him from all parts to the number of above two thousand In a Letter written to Phanias the Peripatetic among other things touching the Decree made against Philosophers he thus discourses I am so far says he from calling together great Assemblies of the People that I seldom appear in any Company For by such a Retirement I have the advantage to review and correct my Writings This was part of his Epistle to Phanias wherein he calls him Scholar Nevertheless notwithstanding all his endowments he made no Opposition to the Decree but withdrew for some time as did all the rest of the Philosophers For Sophocles the Son of Amphiclides had made a Law by which it was enacted and commanded that none of the Philosophers should intrude themselves to preside in Schools without the consent of the People and Senate and that whoever it were that disobey'd this Decree should be punished with Death But it pleased God that Philo prefixed a day to answer to certain Treacheries by him committed but then the Philosophers returned the Athenians having â— brogated that Law the Philosophers were restored to their Employments and Theâ—phrastus presided as he did before in his School He was called before Tyrtamus but Aristotle taking notice of the subâ—imity of his Language and Discourses changed his Name and called him Theophrastus He also had a great Esteem for Nicomachus the Son of Aristotle and shewed him a more particular friendship then it was usual for a Master to do as Aristippus reports in his fourth Book of the Delights of the Ancients It is reported how that Aristotle should say the same thing of Callisthenes and Theophrastus as Plato had uttered concerning him and Xenocrates as we have mention'd in another place for of one he said that apprehended he made all things plain through the nimbleness and quickness of his gentile Wit but that the other was slow and heavy and so thick-scull'd and dull that the one required a Bridle and the other Spurrs T is said that he took possession of Aristotle's Garden so soon as he was retired to Chalcis by the Assistance of Demetrius Phalereus who furnished him with Money He was wont to say that 't was better to trust a Horse without a Bridle than to one irregular and improperly disposed To a certain person that at a great feast listened to others but spoke not a word himself If thou art ignorant said he thou dost well but if thou art learned 't is thy Folly makes thee silent He was always wâ—nt to have this saying in his Mouth That there was nothing cost so dear as the waste of Time. He was very old when hee dy'd as having lived four score and five years after he had retired a while from his former Exercises Which produced this Epigram of ours upon him Thâ—â— vainly talk that cry unbend your Bow Lâ—â—st by continual stress it slacker grow For Theophrastus here his Bow unbent His Labour quitted and to Orcus went. His Scholars beholding him ready to â—â—pire upon his Death-bed asked him as tâ—â— reported what commands he had to lay upon 'em before he departed this Life To whom he returned this answer I have nothing said he more to say but only that this Life deceives us for that it flatters us with many pleasing Dreams under the pâ—â—tâ—â—ce of Glory but when 〈◊〉 thâ—â—â— to live Death comes and snatches us away So that there is nothing more vain thâ—n the loâ— of Honour My Dear friends live happiâ—â— and â—ear my words in mind and either forget the saying for the labour iâ— greâ—◠〈◊〉 stâ—â—fastly apply 〈◊〉 minds to it for gâ—â—â—â— is the Glory that â—ttâ—â—ds it Hâ—â—evâ—â— will not have undertake to advise 〈◊〉 〈◊〉 of the two â—o Elect but consider among 〈◊〉 solves what â—e have to do And with these words in his mouth he expirâ—d 〈◊〉 was honourably attended at his Fuâ—â—ral by all the Athenians who followed him 〈◊〉 his Grave â—â—avâ—â—inâ—â— reports That whâ—â— he was very old he was wont to 〈◊〉 â—â—ry'd about in a Litter and after hiâ— Hermippus testifies the same thing acknowledging that he had taken his Infâ—â—mation out of the History of Arcesâ—â—â—â— the â—ytanâ—â—â— He left behind to Posterity several â—â—numents of his sublime Wit of which I think it but requisite to give the Readers Catalogue to the end that there by it 〈◊〉 be known how great a Philosopher 〈◊〉 was First several Treatisâ—â— under the naâ—â— of the Persons to whom they are dedicated A Book to Anaxagoras anâ—â—her to the same one to Anaximenes one to Archelâ—us one to those that belonged to the Aâ—ademy entituled Acicarâ—us one to Eâ—pedocles one enâ—itâ—led Eviades one of Democritus one entituled Megacles another entituled Megarica An Epitome of Aristotles Works one Book of Commentaries one of Natural Moral and Civil Problems and of Love Seven of Aristotles Commentaries or Theophrastics Of Nature Three Books of the Gods one of Enthusiasm an Epitome of Natural Things A tract against Naturallists one Book of Nature three more of Nature two Abridgments of natural things eighteen more of Natural things seventeen of various Opinions concerning Natural things one of Natural Problems three of Motion two more of Motion three of Water one of a River in Sicily two of Meteors two of Fire one of Heaven one of Nitre and Alum two of things that putrifie one of Stones one of Metals one of things that melt and coagulate one of the Sea one of Winds two of things in dry places two of Sublime things one of Hot and Gold one of Generation ten of the History of Plants eight of the causes of them five of Humours one of Melancholy one of Honey eighteen first Propositions concerning Wine one of Drunkenness one of Spirits one of Hair another of Juices Flesh and Leather one of things the sight of which is unexpected one of things which are subject to wounds and bitings seven of Animals and other six of Animals one of Men one of Animals that are thought to participate of Reason One of the Prudence and Manners or Inclinations of Animals one of Animals that dig themselves Holes and Dens one of fortuitoâ—â— Animals 1182 Verses comprehending all sorts of Fruits and Animals A question
concerning the Soul one of Sleeping and Waking one of Labours one of old Age one of Thoughts four of the Sight one of things that change their Colour one of Tears entituled Callisthenes two of hearing one of the Diversity of the volces of Animals of the same sort one of Odours two of Torment one of Folly one of the Palsiâ— one of the Epilepsie one of the Vertigo and dazling of the Sight one of the fainting of the Heart one of Suffocation one of Sweat one of the Pestilence Mathematics A Book of Numbers one of Indivisible Lines one of Measures one of Harmony three of Music another of Music one of Great and Small one of Images one of Twi-lights and Meridionals one of Seasons one of â—â—thmetical Histories according to Augmentation four of Geometrical Histories â—â—â— Astrological Histories one of Democritus's Astrology Discourse A Book of the Art of Rhetoric one of Precepts for the Art of Rhetoric seven sorts of the Art of Rhetoric one of the Art of Poetry one of Soloâ—cisins one of a Word one of proper Orations of judicial Orations one of Proposition and Narration one of the Exemplar one of the Collection of Words one of Proverbs one of Sentences one of Favour one of Provocation to Laughter one of Beauty of Praise of Injuries of Flattery of Tumult of Comedy one of History six Books of the History of things spoken of God of the Praises of the Gods three of Lives one of Solemnities one of Confabulations a Collection of Diogenes's Propositions one of Calumny two of things invented Of Reason One how many ways a a Man may understand one of true and false three of false two of terms one of differences one of Signs five containing a Collection of Problems one of the Judgment upon Syllogisms one of the solution of Syllogisms one of Enthymemes two of Epicheremes Eighteen Epicheremes one of Affirmation and Negation one of Occasions or Contradictions an Epitome of Definitions two of Divisions one of Causes an Epitome of Analytics three of the first Analytics seven of the latter a Preamble of Topics two of the deducation of Places one of the Speculation of things that belong to contentious Discourse two of Sophisms one of Solutions one of simple doubts three of Controversies three Questions Twenty four other Questions one of the Collections of Metrodorus one of Zenocratic Questions Of Manners Of divine Felicity another of human Felicity of Voluntary of the Passions of Vertue of the differences of the Vertues one of Pleasure as well as Aristotle of Choice of Counsel of Wise Men of Faith reposed without cunning three of Friendship one entituled Amatorious another of Love two of Liberallity one of Pleasure Men take in Lying of Dissimulation of Moral Figures of Moral Schools Of Otconomics Of Piety of the means to instruct Children of Vertue of Discipline of Frugality of what it is to give of Experience three Books of Epistles more Epistles to Astycreon Phâ—â—ias and Nicanor Of Commonwealths Two Abstracts of Plaâ—â—'s Common-wealth of the Condition of a good Republic three Books of Civil things four of Civil Customs two of Government four of Politics for the time three of Legislators An Epitome of the Laws in ten Books one of Laws twenty four of Laws disposed according to Order and Alphabet one of unjust Laws one of an Oath one to shew how Cities may be peopl'd Of Kingdoms One of a Kingdom two more of a Kingdom one of the Education of a King one of Tyranny one of Kingdom to Cassander one of Riches All these Books and Treatises were composed by Theophrastus I also met with his Will in these words My will shall be well and duly performed â—â— I hope if when I come to dye it be no otherwise executed than I have enjoyned it by this my Testament First I give to Melanthus and Pancreon the Sons of Leo all my Moveables that belong to â—ly House For what Hipparchus obliged me withal I would have it expended upon the Reparations of the School and for adorning the Theatre much beâ—… it be possible than it was before and â—et the Statue of Aristotle be set up in the Oratory of the said School with all the sacred Jewels that were there before I would have also rebuilt the Portico adjoyning to the same School in the same condition it was before or better if possible and that the Map of the World be set up aâ— the lower End and that an Altar be â— rected not far from it the same in formâ—… the other whether for Decency or Perfection Moreover my Will is That the Statue of Nicomachus be finished aâ—… gave order to Praxiteles but as for the Expences of setting it up let him defray that charge himself and let it be set up where my Executors shall think moâ—… Convenient whom I have for that purpose named in my Will. Thus much in reference to the Oratory and its sacred Jewels Moreover I bequeath to my friends who are specially nominated in this my Will and to those that will spend their time with them in Learning and Philosophy my Garden Walk and Hâ—â—ses adjoyning upon condition however that none of them shall claim any particular property therein nor go about to alienate 'em from their proper use but that they shall be enjoyed in Common by 'em all as a sacred place where they may similiarily visit one another and discourse together like good friends And these are they to whom I bequeath this Common Possession viz. Hipparchus Nelâ—â—â— Callio Demoticus Demaratus Calliâ—thâ—ues Melantus Panâ—reoâ— and Niâ—â—ppus to whom I add Aristotle the Son of Midias and Pythias who if he please to addict himself to Philosophy may enjoy equal Privileges with the rest I recommend him to his most ancient Friends to take care that he be instructed in Philosophy For my part I desire to be buried in any part of the Garden where they shall think most convenient charging them not to be at any superfluous Expence either upon my Funeral or upon my Tomb. Which being done my Will is That Pompylus who lives in the House take care of every thing as he did before To which purpose I recommend him to all that shall enjoy the forementioned Privileges and that it be as much to his profit as may be Moreover it is my Will as I have formerly testified to Melantus and Pancreon That there be an Assignation of two thousand Drachma's to Pompylus and Threptes my free'd Bondmen who have served me faithfully and That this Assignation be made upon Hipparchus besides those other Emoluments which they have received at my hands and that the said Assignation be made over to them firmly in their own Names Moreover I give them Sotomales and a Servant Maid As for my Boys it is my Will that Molo Cymo and Parmeno be forthwith set at Liberty As for Manes and Callias I will not have them enfranchized till they have laboured four years longer in the Garden so that there
it being against Isocrates's Speecâ— called Amartyros or without Testimonies The second Tome in which he discourses of the nature of Animals of Propagation or of Marriage a Love Discourse of the Sophists a Phystognomical Discourse of Justice and Vâ—lour being his first second and third Perswasives of Theognis being his fourth and fifth The third Tome in which he treats of Goodness of Valour of Law or of Government of Law or of â—â—â— and just of Liberty and Slavery of Trust of a Steward of Conâ—iding and of Victory an Oeconomical discourse The fourth Tome wherein is â—â—â— Cyrus his Hercules the Elder or of Strength Tome the Fifth wherein is his Cyrus or of Monarchy and his Aspasiâ— Tome the sixth in which is his Truth of Disputing a Contradictory Discourse Sâ—thon Of Contradiction First Second and Third Of Discourse Tome the seventh in which is his Treatise of the Institution of Youth or of Terms First Second Third Fourth and Fifth Of Dying Of Life and Death Of things in the nether World Of the use of Terms or of Wrangling Of Questioning and Answering Of Opinion and Science First Second Third Fourth Of Nature First Second A Question about Nature in two Tracts Opinions or of Wrangling Of learning Problemes Tome the eighth wherein is his Discourse of Musick Of Commentators Of Homer Of Injustice and Impiety Of Calchas Of a Spy Of Pleasure Tome the ninth in which is his Discourse of the Odyssea Of Minerva's Rod Of Telemachus Of Helena and Penelope Of Proteus His Cyclops or of Vlysses Of the use of Wine or of Drunkenness or of the Cyelops Of Circe Of Amphiaraus Of Vlysses and Penelope And of Vlysses's Dog. The tenth Tome wherein is Hercules or Midas Hercules or of Prudence or of Strength The Master or the Lover The Masters or the Spies Menexenus or of Government Alcibiades Archelaus or of Monarchy And these are the things he wrote of Timon therefore rallying him for the great number of his Books calls him the Universal Tatler He died of a wasting Consumption At which time Diogenes coming in to visit him said to him Hast thou any need of a Friend And once he came to see him with a little Dagger about him and when he said Who will deliver me from these pains Diogenes pointed to the Dagger and said This will. But he replyed I said from my pains not from my life For he was thought to be over effeminate under his Distemper through excessive love of Life And I made my self the following Epigram upon him Thou wast a Cur in life Antisthenes Words were thy teeth black choler thy disease Now dead thou 'lt scare the Ghosts thou'â—t look so fell There should be one to lead thee down to Hell. There were besides him three other Antistheneses One a Heraclitist The other aâ— Ephesian And a third an Historian of Rhodes And now we have dispatched the Successors of Aristippus and Phaedoâ— we will bring in next the Cynicks and Stoicks the Followers of Antisthenes and that in the ensuing Order The LIFE of DIOGENES DIOGENES was the Son of Ikesias a Banker and by Birth a Sinopese Diocles saith that his Father keeping a publick Goldsmiths Shop and stamping false Money was condemned to Banishment But Eubulides in his Treatise of Diogenes saith Diogenes himself was guilty of it and therefore wandred abroad with his Father Yea himself speaks in his Leopard as if he had coined Money Some will have it that being made Overseer of the Goldsmiths Work and being over-perswaded by the Workmen he went to Delphi or else to the Temple at Delos and asked Apollo whether he might do what he was perswaded to in his own Country and he saying he might and understanding the Oracle to mean the publick Money he Counterfeited the Change-Money and was catch'd at it and as some say condemned to Banishment but as others he went of himself to Banishment out of fear There are others that say that his Father found the Money and himself adulterated it and that his Father was committed to Prison for it and there dyed but himself fled and came to Delphi and there enquiring not whether he should turn Coiner but what he should do to make himself most famous and that thereupon he received this Answer And being at Athens he sought Acquaintance with Antisthenes but he shoving him from him because he would entertain no Body he forced himself upon him at last with long assiduity And as one time he held his Staff at him he stooped hi Head to him and said strike for you will never find a Stick hard enough to keep me from you as long as I find you discoursing of any thing From that time forward he became his Hearer and being an Exile from his Country he betook himself to a mean way of Living Seeing a Mouse running over a Room as Theophrastus tells us in his Megarick and considering with himself that it neither sought for a Bed nor was affraid to be alone in the dark nor desired any of our esteemed Dainties he contrived a way to relieve his own Exigencies being the first as some think that folded in the Mantle because his Necessity obliged him to sleep in it He also carried with him a Scrip which held his Victuals and he made use of all places indifferently to eat sleep and discourse in Once he pointed with his Fingers at Jupiter's Portico and said The Athenians have built me here a brave Palace to dine in He used a Staff at first to lean on in the time of his Sickness but afterwards he always carried it with him yet not in the City but as he walked in the Country together with his Scrip as Olympiodorus Prince of Athens tells us and Polyeuctus the Orator and Lysanias Son of Aeschrion Having written to one to provide him a a Cottage and he delaying he made use of a Tub he found in the Metroon instead of a House as even himself reletes to us in his Letters In Summer â—ime he would roul himself in hot Sand and in the Winter he would embrace Statues clad with Snow thus every way exercising himself to hardship He was very good at ridiculing other Men. He would call Euclid's School his Chole that is his Choler and Plato's Diatribe or Exercise his Catatribe or Time-wasting The Bacchanalian Spectacles he would call the Fools Wonders and the popular Orators the Waiting Men of the Rabble As often as he saw Commanders of Ships Physicians and Philosophers he would say Man was the most intelligent of all Animals but when again he saw Expounders of Dreams Diviners and those that gave Ear to them or such as were puffed up by reason of Honour or Wealth he would say he thought no Creature on Earth more fond He was used often to say He thought a Man ought to provide himself either with Sense or with a Halter And once observing Plato at a great Feast lightly touching an Olive he said to him
Meat a Sprat A Draught of VVater and a Mess of Chat And thus our new Philosopher has found A way to keep his VVits and Body sound Yet though he teach his Scholars to be poor And starve they say he has Disciples store Others father these Verses upon Posidippus And now it is almost grown into a Proverb to say More abstemious then the Philosopher Which perhaps might be borrow'd from that of Posidippus in his Metapherumeni And so may he become in some ten days More abstinent then ever Zeno was And indeed he surpass'd all others for Goodliness of Form and awful Gravity nay by the Heav'ns in Felicity too For he liv'd to Fourscore Years of Age free from all Distempers in perfect Health As for Persaeus Famous in the Schools of Morality he dy'd in the Threescore and Twelfth Year of his Age being two and Twenty years old when he came first to Athens As for Zeno he had been Master of his School for Eight and Fifty Years together as Apollonius testifies At length being arriv'd at that of Age as he was going out of the School he stumbl'd and brake his Finger At what time when his Hand hit upon the Ground he recited that Verse out of Niobe I come then to what End this Call And so saying he strangl'd himself and so expir'd Being dead the Athenians buried him in the Ceramicum and honour'd him according to the Decree before-mention'd in Testimony of his singular Virtue Upon whom Antipater the Sidonian made theâ—g ram Here Cittium's Glory Zeno the sublime Now lies who that he might Olympus climb Ne're Pelion upon Ossa strove to raise No fam'd Herculean Deeds advano'd his Praise For by his Virtue he found a Pathless way To Starry Mansions and the Seats of Day To which Zenodorus the Stoic and Scholar of Diogenes added another A frugal Life he liv'd till Time did snow Majestic Rev'rence on his Aged Brow By Dint of VVit he made the Foe give Ground VVhile for his VVeapons Masculine VVords he found A Sect with matchless Vigor to defend That Man 's beloved Liberty maintain'd VVhat though Phoenician born from thence what Shame VVas 't not from thence the Mighty Cadmus came VVho first taught Greece those Letters that have since Fill'd all the VVorld with Grecian Eloquence Then in Commendation of all the Stoics in general Athenaeus the Epigrammatist thus expresses himself Oh happy Mortals skill'd in Stoic Lorâ— How does the World your Documents adore Virtue they cry 't is Virtue only She That crowns the Soul with true Felicity She guides Erroneous Man and leads him right Guards Pop'lous Cities from invading Might While others by the Charms of Pleasure sway'd Are by their Pleasures to Destruction led These were the Monuments of Zeno's Name That Stoic Doctrin rear'd to Stoic Fame And fair Mnemosyne preserves 'em still That Men may still be happy They that will. To which we shall in the last Place add this of our own Many Reports of Zeno's Death has Fame Spred through th'enquiring World Some say the Flame Of Nature dampt his wasted Fire went out But the Report of being starv'd I doubt Yet old he was nor could his feeble Feet Sustain his feebler Body through the Street Thus stepping forth his School upon his Hand He fell which soon the quick Disaster sprain'd And then as if admonish'd by the Fall I come he cry'd what needs my Fate to call Demetrius the Mignesian in his Equivocals reports That Mnaseus his Father as a Merchant came frequently to Athens where he bought several Socratic Books which he carry'd to his Son Zeno so that he began to have a Kindness for Philosophy in his own Country For which Reason he went to Athens where he met with Crates He seems also saith he to have limited the Mistakes of those that cavill'd about Negations and then he adds That his usual Oath was by the Fruit Capers as Socrates swore by his Dog. Others there are and among the rest Cassius the Sceptic who blame Zeno for many things First For pronouncing the Liberal Sciences unprofitable in the beginning of his Commonwealth Secondly For saying That he look'd upon all good Men Parents of Children Brothers of Brothers and Kindred to be equally Enemies and Foes Servants and Strangers one to another But then in his Commonwealth he cries up only Honest Men to be true Citizens Friends Kindred and Free-men So that Parents and Children among the Stoicks are accounted as Enemies meaning such as are not wise and virtuous In the next place he holds Community of Women in his Commonwealth forbids the erecting of any Temples Courts of Justice or Public Places of Exercise in any of his Cities and will not allow the Use of Money either for Trade or Expences of Travel Then he ordains That Men and Women should go all clad alike and that no Part of the Body should be seen naked All which were the chief Ordinances of his Republick as Chrysippus testifies Of Love-Matters he writes at the Beginning of his Book Entituled The Art of Love. Upon which Subject he has also wrote in his Diatribae And some things of this Nature are to be found in Cassius and â—sidore the Rhetorician of Pergamum who says That there were several Opinions and Sayings of the Stoics look'd upon as Erroneous expung'd and raz'd out by Athenodorus the Stoic who was Keeper of the Library at Pergamum which were afterwards re-inserted Athenodorus being discover'd and narrowly escaping severe Punishment Besides our Philosopher there were Four more of the same Name The first of Elea the second a Rhodian and a Geographer the next an Historian who wrote the Acts of Pyrrhus in Italy and Sicily with an Epitome of the Roman and Carthaginian History The next a Scholar of Chrysippus who wrote little but left several Scholars behind him The fifth a Physitian of Herophilis a Person of a solid Judgment but no great Writer the sixth a Grammarian whose Epigrams are commonly sold the seventh a Sydonian and an Epicurean Philosopher Famous both for Sence and Elocution As for Zeno's Disciples they were many in Number Among the more Noble Sort was Persaeus the Son of Demetrius a Cittian This Person some affirm to have been one of his familiar and intimate Friends others That he was his Servant and sent by Antigonus to copy out his Writings and to whose Son Alcyoneus he was also Tutor Of whom when Antigonus had once a mind to make Trial he sent a Messenger to him with false but sad Tidings That his Farms were all sack'd and plunder'd by the Enemy At which when Persaeus seem'd to be somewhat disturb'd and continu'd in a Melancholy Humor Thou seest said he now that Wealth is no indifferent Thing He wrote several Treatises of Regal Government The Commonwealth of Lacedaemon Of Impiety Thyestes Of Marriage Of wanton Love Exhortations Disputations and Oracles four Books Commentaries upon Plato's Works in seven Volumes Aristo the Son of Miltiades a Chiote who wrote of
all other things and the Mind whose Duty it is to pronounce utters forth in Words what it suffers from the Fancy However Fancy and Fantasm differ for Fantasm is the Opinion of the Mind as it happens when we dream But Fancy is the Impression of a certain Form in the Mind that is a Mutation as Chrysippus calls it in his Treatise of the Soul. Nevertheless the Form is not imprinted like the Impression of a Seal For it is impossible that several Figures should be stamp'd upon one and the same Superficies For the Fancy receives its Notion from that which exists according as it is as being imprinted and stamp'd upon it not from that which has no Existence which cannot be done Now of Fancies as they say some are sensible others not sensible if they be apprehended by the Sence or Sences Insensible such Things as are comprehended in the Mind as incorporeal Things and such as are apprehended by Reason Moreover Sensible Fancies operate upon Things existent by Approbation and Consent Moreover there are the Evidences of Fancies if they work upon Things existent Again Fancies are some Rational others Irrational Rational those of Rational Creatures Irrational those of Creatures destitute of Reason If Rational they are said to be Thoughts and Cogitations But for Irrational no Name has yet been found Some Fancies are Artificial others not For an Artist fancies a Statue one way an Ignorant Person another way Sense according â—â— the Stoics is a Spirit proceeding from the Principality of the Mind and insinâ—ating it self into the Sences and it is call'd The Apprehension by their means and the Architecture of the Sences which is the reason that some are bad and the Operation or Energy of the Sences But Apprehension say they proceeds from the Sence of Black or White Rough or Smooth But those things which are collected by Demonstration proceed from Reason as that there are Gods and that they take care of Humane Affairs For of things that are understood some things are understood by Accident some by Similitude others by Proportion some by Transmutation others by Composition and others by Contrariety By Accident sensible things are apprehended by Similitude as Socrates by his Picture by Proportion as Tityus and the Cyclops by their Bulk or a Pigmy by his Smalness And the Center of the Earth is distinguish'd by Proportion from the Center of the lesser Orbs. By change of Situation as Eyes in the Breast By Composition we understand a Hippo-Centaur and by Contrariety Life from Death Naturally we understand Justice and Goodness and by Privation Lameness These are the Sentiments of the Stoics concerning Fancy Sence and Intelligence They hold the Apprehensive Faney to be the Judge of Truth that is to say of Truth that proceeds from that which is existent according to the Opinions of Chrysippus in his Twelfth Book of Physics Antipater and Apollodorus For Boethus numbers up several other Judges of it as the Mind the Sence the Appetite and Knowledge But Chrysippus dissenting from him in his First Book of Reason makes Sence and Anticipation to be the Judges of it affirming Anticipation to be a Knowledge by Nature of Vniversals Though some others of the more ancient Stoics allot that Excellency to right Reason As for Spaculative Logic most do hold That it ought to be referr'd to the Place of the Voice Now the Voice is the Percussion of the Air and is properly subjected to the Sense of Hearing according to Diogenes the Babylonian in his Treatise of the Voice The Voice of a Beast is a violent Verberation of the Air but the Voice of Man is articulate and proceeds from the Mind as Diogenes asserts and comes to perfection at Thirteen Years of Age as Archedemus in his Ninth Book of the Voice Diogenes Antipater and Chrysippus in his Third Book of Natural Things affirm Now whatever acts is a Body But the Voice acts when the Voice of the Speaker strikes the Ear of the Hearer A Word is a Voice consisting of Letters as for Example Day Speech is a significant Voice proceeding from the Understanding as It is Day A Dialect is the various Pronunciation of a different Province in the Greek Language as in the Attic Dialect Thalatta in the Ionic Hemere The Elements of Words are the Four and Twenty Letters In the Letter is to be included the Element the Character and the Name as in α Alpha. Of the Elements there are seven Vocal or Vowels as α ε η ι ο Ï… ω. Alpha Epsilon Eta Iota O-micron Vpsilon O-mega and six Mutes β γ δ κ Ï€ Ï„. Beta Gamma Delta Kappa Pi Tau Now there is a Difference between Voice and Word For Voice is no more then a Sound but a Word is articulate Then a Word differs from a Sentence for a Sentence is always significant a Word frequently without any Signification as Blitri A Speech also and Pronunciation differ for Sounds are pronounc'd but things are pronounc'd which also may be read Of Speech there are five Parts as Diogenes and Chrysippus assert Name Appellation Word Conjunction and Article to which Antipater adds the Medium Appellation according to Diogenes is that Part of Speech which shews the common Quality as a Man a Horse The Name is that Part of Speech which denotes the proper Quality as Diogenes Socrates A Word demonstrates the separate Predicate as Diogenes Or as others say a Principle of Speech without a Case signifying the Act of any Person as I write I speak A Conjunction is a Part of Speech without a Case binding together the Parts of Sentences An Article is a Part of Speech declin'd distinguishing the Genus's of Names as He of This of That They These Those The Excellencies of Speech are Five Graeoism Perspicuity Conciseness Decorum and Composure Graecism is a true Pronunciation according to Art and not according to vulgar Custom Perspicuity is a manner of Utterance familiarly expressing the Meaning of the Person Conciseness is a Speech comprehending only what is necessary for the Explanation of the Matter Decorum is the Choice of Words proper for the Subject Composure is the avoiding of Improprieties Barbarism is the Use of Words contrary to the Custom of the flourishing Greek Soloecism is a Speech incongruously utter'd A Poem is a Speech consisting of Number and Measure more lofty then Prose as the vast Earth and Air sublime Poetry is a significant Poem comprehending the Imitation of Things both Humane and Divine A Definition is a Speech aptly expressed by way of Explication according to Antipater in his Book of Definitions by Chrysippus call'd Apodosis Description is a Speech introducing Matter by way of I igurative Demonstration or a Definition more barely expressing the force of the Definition A Genus is the Conception of several inseparable Thoughts as when we say a Living Creature for that this comprehends all Creatures in particular A Thought is the Fantasm of the Mind neither any Entity or Quality
Iniquity masks and paints it self but Honesty always delights to shew it self Bare-fac'd That they should be no great Lovers of Business which many times draws 'em from their Duty And that they should beware of Drunkenness which causes Madness and the Loss of the Sences for a time Yet it may happen that they may have extravagant Thoughts through the Redundancy of Black Melancholy not that their Reason fails 'em but because Nature is weak Nor ought a Wise Man to submit himself to Grief in regard that Passion is a Rational Contraction of the Soul according to Apollodorus in his Morals Also That they ought to be Religious and well skill'd in the Sacred Constitutions as enjoying a kind of Divinity within themselves Whereas the Irreligious are without any Divinity as being contrary to the truly Pioâ—s Piety they define to be the Knowledge of Divine Worship therefore when Wise Men Sacrifice to the Gods it behoves 'em to be chast and pure as detesting all Transgressions against the Gods by whom they are belov'd so long as they remain sincere and holy More especially that the Priests should be Wise Men to whom the Care of the Sacrifices the Temples Processions Purifications and other Ceremonies due to the Gods is committed That the next Reverence to that which is due to the Gods is to be paid to Parents and Brothers That Wise Men are naturally indulgent and affectionate to their Children which Wicked Men are not They believe all Transgressions to be alike as Chrysippus Persaeus and Zeno acknowledge For as Truth is not more true then Truth nor Falshood then Falshood so Fraud cannot be greater then Fraud nor Sin then Sin For he that is a hundred Furlongs distant from Canopus is no more in Canopus then he that is but one Furlong distant from it so they that offend more or less are equally Transgressors But Heraclides of Tarsus an intimate Acquaintance of Antipater of the same City together with Athenodorus are both of a contrary Opinion That some Offences are more heinous then others Chrysippus also asserts That a Wise Man is not so reserv'd but that he will undertake the Management of Public Affairs unless he meet with any Impediment knowing that he may be a means to prevent the Growth of Vice and to excite his Fellow-Citizens to Virtuous Actions Also That it may be lawful for him to marry for the Procreation of Off-spring which Zeno allows in his Common-wealth That a Wise Man will not obstinately uphold a Falshood nor assent to a Lye and that he will embrace the Cynic Sect as being a near way to Virtue as Apollodorus confesses in his Morals That he will taste of Human Flesh if necessary Chance constrain him That the wise Man is the only Free-Man all Evil Men being no more then Slaves For that Liberty is the Power of acting according to a Man 's own Will which Evil Men cannot do Servitude the Privation of acting freely Of which there is one sort that consists in Subjection and another sort in Possession and Subjection To which Lordship and Mastership are Opposites and evil in themselves That Wise Men are not only Free-Men but Princes as Governing a Kingdom subject to none which can be asserted only of Wise Men according to the Opinion of Chrysippus For he must be acknowledg'd to be a Prince of Good and Evil Things which Power no Wicked Man can assume to himself In like manner They are the only Persons fit for Magistracy for Judicature and to plead at the Bar and no others For that they cannot well commit an Error as not being easily corrupted For that they are circumspect and no less wary of wronging others as of injuring themselves For that they are not to be guided by false Pity and so not apt to pardon Offenders or remit the Punishments ordain'd by the Law. For neither Severity nor Pity nor Equity it self begets any Mercy in the Soul in matter of Punishment nor are they counted the more cruel for the Punishments which they inflict Neither does a Wise Man admire at any of those Things which to others seem Wonders and Paradoxes such as are Abysses the Ebbing and Flowing of the Sea Hot Springs or Mountains vomiting Fire Neither would a Wise Man be confin'd to a Desert For Nature loves Familiarity and delights in Action and Exercise to keep the Body in Health A Good and Wise Man also will pray to the Gods and crave Blessings at their Hands So say Possidonius and Hecato the first in his Book of Offices and the latter in his Treatise of Paradoxes They affirm That there is no true Friendship but only among Good Men which is occasion'd by the Sympathy of Dispositions and therefore Society is a kind of imparting in common the Necessaries of Life because we make Use of our Friends as of our selves for which Reason they desire Friends and esteem it a Blessing to have many But that there can be no Friendship among Evil Men. That it is a vain Thing to contend with Evil Men For that all Fools are mad or act with a Phrenzy equal to Folly. That every Wise man does Good as we say that Ismenius play'd well upon all manner of Wind-Music Besides that all Things are in the Power of a Wise man for the Law has given him an absolute Authority They assert That the Virtues are linâ—â— one to another so that he who enjoys one possesses all the rest for that the Speculation of Virtue is in common as both Chrysippus Apollodorus and Hecato severally testifie Concomitants to Wisdom are Prosperity in Counsel and Perspicacity Upon Temperance Order and Modesty attend To Justice Equity and Probity are Handmaids And Fortitude is attended by Resolution and Valour They allow no Medium between Virtue and Vice For as a Stick may be either streight or crooked so it may be with Justice or Injustice yet neither can Just be more Just nor Unjust more Unjust Chrysippus also affirms That Virtue may be lost which on the other side Cleanthes absolutely denies The former avers it may be lost through Drunkenness or Melancholy which the latter will not allow by reason of the firm footing it has got in the Soul which is the true Virtue which is to be desir'd And therefore we are asham'd when we do ill because we know there is nothing good but what is honourably virtuous and this is that which suffices to render us happy according to the Opinion of Zeno and Chrysippus in his Treatise of the Virtues and of Hecato in his Second Book De Bonis For say they If Magnanimity be sufficient to raise a mans Soul to such a lofty pitch certainly Virtue must be sufficient to render a man happy that is able to contemn all Things which can give her any Trouble However Panaetius and Possidonius will not allow this prevailing Sufficiency in Virtue but affirm the Necessity of Health Riches and Strength to be assistant However they assert That Virtue
Person Again What is not in the City is neither at home in the House but there is ne'r a Well in the City therefore not in the House Again There is a certain Thing call'd a Head but thou hast not that Thing therefore thou hast ne'r a Head. In like manner He that is at Megara is not at Athens but there is a Man at Megara therefore there is no Man at Athens In like manner What a man speaks passes through his Mouth but he speaks Cart therefore a Cart passes through his Mouth Lastly What thou didst never lose that thou hast thou never didst lose Horns therefore thou hast Horns Moreover there are not wanting some that foully bespatter Chrysippus and tax him for having written many things obscenely For that in his History of the Ancient Naturalists he feigns many scurrilous things of Juno and Jupiter reciting in six hundred Verses those things which no other then a foul-mouth'd Person would have utter'd fitter for a Brothel-House then to be spoken of the Gods though he applauds it for a Natural Allegory For which Reason it was left out by those that collected the Catalogues of Books in those Times for that neither Polemo nor Hypsicrates nor Antigonus make any mention of it That in his Common-wealth he allows a Community between Mothers Daughters and Sons And that he vents the same Paradoxes in his Treatise of those Things which are to be preferr'd for their own sakes That in his Book of the Law he allows and exhorts People to eat their Dead In his Second Book of Livelihood and Trade endeavouring to find out a way how a Wise Man might deal in the World and to what end he might be admitted to seek after Gain If for the sake of a Livelihood says he Life is an indifferent thing If for Pleasure's sake that is also an indifferent thing If for Virtue 's sake that alone is sufficient to render Life happy Besides the ways of gaining are very ridiculous for if a Man be supply'd by his Prince he must creep and cringe for it if he accept from his Friend his own Friendship is bought if he gain by his Wisdom that also becomes Mercenary And these are the Extravagancies which they lay to his Charge Now then to give a Catalogue of his Works which are highly esteem'd among others we find 'em number'd up in this Order Logical Topics Logical Questions Philosophical Questions Philosophical Considerations Logical Terminations Six Books to Metrodorus of Logical Names his Art of Logic against Zeno. To Aristagorus of conjoyn'd Probabilities to Dioscorides The first Syntaxis Of Logical Moods relating to Things of Enunciates of Compound Enunciates of Connex'd Propositions to Athenades of Negations to Aristagoras of Predicables to Athenodorus of Things according to Privation to Thearus of the Best Enunciates to Dio of the Difference of Indefinites of Things spoken according to Time in Two Books of Perfect Enunciates in Two Books of Truth disjoyn'd to Gorgippides of Truth conjoyn'd to the same Person in Four Books of Consequences of the Number Three of Possibles to Clitus in Four Books of Significations to Philo one Book What Things are false in one Book The Second Syntax of Precepts Two Books of Interrogations in Two Books of Answers in Four Books An Epitome of Answers in one Book of Questions again Two Books of Answers in One Book The Third Syntax Of the Predicaments to Metrodorus in Ten Books of Right and Crooked Lines to Philanthus of Conjunctions to Apollodorus of the Predicaments to Pasylus in Four Books The Fourth Syntax Of the Five Cases in one Book of Enunciates defin'd according to the Subject in one Book of Appellatives of Explanation to Stesagoras in Two Books A Logical Argument concerning Words and Speech which consists of Words The First Syntaxis Of single and compound Enunciates in Six Books of Expressions to Sosigenes and Alexander in Five Books of the Inequality of Words to Dio in Four Books of some Questions of Soloecisms one Book Soloecizing Orations to Dionysius of Orations contrary to Custom Readings to Dionysius The Second Syntax Of the Elements of Speech five Books Of the Order of Words in those things which are spoken Of the Order and Elements of those things that are spoken to Philip in Three Books Of the Elements to Nicias one Book of what may be said in reference to other things The Third Syntax Against those that never divide of Ambiguities one Book of the Connexion of Tropic Amphibology An Answer to Panthoedus concerning Ambiguities of Introduction to Ambiguities in Five Books An Epitome of Ambiguities to Epicrates Additions to the Introduction of Ambiguities Logical Places for Orations and Tropes The First Syntax The Art of weaving Orations and Tropes to Dioscorides of Orations three Books Of the Stability of the Moods in two Books to Stesagoras A Comparison between Tropical Enunciates in one Book Of reciprocal and conjoyn'd Orations in one Book to Agatho of consequent Problems in one Book of Conclusions to Aristagoras in one Book That the same Oration may consist of several Moods An Answer to them that aver the same Oration may be Syllogistical and not Syllogistical An Answer to the Objections against Sillogistical Solutions An Answer to Philo Of Tropes to Timostratus Logic conjoyn'd to Timocrates and Philomathes Of Orationsand Tropicks one Book The Second Syntax Of concluding Orations to Zeno in one Book of primary Sillogisins wanting Demonstration to Zeno one Book of the Solution of Sillogisms one Book of Fallacious Orations to Pasylus Of the Speculations of Syllogisms Of Introductory Sillogisms in Answer to Zeno in three Books Of the false Figures of Sillogisms Sillogistical Orations by way of Analysis in such as wanted Demonstration that is Tropical Questions to Zeno Philomathes The Third Syntax Of incident Orations to Athenades In Answer to the Conjunctives of Amenius The Fourth Syntax Of Hypotheses to Meleager Hypothetical Orations relating to Introduction Hypothetical Speculations falsly superscrib'd to Alexander Of Expositions to Leodamus The Fifth Syntax Of Introduction to Palshood of Fallacy to Aristocreon In answer to those who believe True and False to be the same thing In answer to those that analize a false Oration by way of Division to Aristocreon Two Demonstrations that Infinities cannot be divided An Answer to the Objections to the Divisions of Infinite of the Solution of false Oration to Aristocreon A Solution of Hedyllus Hypotheses's to Aristocreon and Apellas The Seventh Syntax In answer to those that affirm a false Oration has false Assertions of Negation to Aristocreon Negative Orations to Gymnasius of pitiful Oratory to Stesagoras of Orations against Suppositions and of Quiescents of Involv'd to Aristobulus of Latent to Athenades The Eighth Syntax Of Profitable to Menacrates of Orations consisting of Infinite and Finite to Pasylus of the Argument call'd Outis to Epicrates The Ninth Syntax Of Sophisms to Heraclides and Pollis of ambiguous Logical Orations in five Books to Dioscorides In answer