have refused it took the fig telling Diogenes he had lost both his figg and his conceit Then throwing it up into the aire and catching it as boyes use to do O worthy Diogeâ—es said he and restored it He said to Learning three things are requisite Nature Institution Exercise Being told that one had reviled him When I am absent said he let him beat me too He said Beauty was a better recommendation then any Letter Others ascribe this to Diogenes adding that Arâ—stotle called beauty the gift of a specious â—orm He called Socrates a short-liv'd Tyranny Plato Natures Prerogative Theophrastus silent â—raud Theocriâ—us specious hurt Carneades a guardlesse Kingdome Being demanded what difference there is betwixt the learned and unlearned he answered as much as between the living and the dead He said Learning in prosperity is an ornament in adversity a refuge He said they who educated children well are more to be honoured then they who beget them for these only gave them life others well-living To one boasting of the greatnesse of his Country That saith he is â—ot to be considered but whether a man deserve to be of a great Country He said Friends are one soul in two bodies He said some men lived so sparingly as if they were to live alwaies others so prodigally as if they were to die to morrow To one that asked why we love the company of those that are fair That saith he is a question for a blind man to ask Being asked what he had gotten by Philosophy hee answer'd to do those things voluntarâ—ly which others do for fear of the Law Being demanded how Disciples should profit most he answer'd if they follow those that are before them and stay not for those behind them To a foolish talker who after a long Discourse said to him I am afraid I have been tedious to you not at all answer'd he for I did not mind you Being asked how we should behave our selves towards our Friends he answer'd as we would have them do towards us He said Iustice is the vertue of giving to every one according to his desert He said Learning was the best provision against old age He used as Phavorinus relateâ— in the second of his Commentaries to say frequently he who hath many friends hath none which is â—â—â—â—wise extant in the seventh book of his Ethicks 〈◊〉 said when things happen not as we would we must will as they happen Seeing a youth very self-conceited and withall ignorant young man saith he I wish I were what you think your self and my enemies what you are Seeing a young man proud of a fine Cloak why boast you saith he of a Sheeps Fleece He said they who demonstrate plain things light a candle to see the Sun Being reviled by an impudent person Thou saith he who art vers'd to bear all things speakest them with delight I who am not used to speak them take no delight in hearing them Being demanded why he who taught others to speak himselfe held his tongue a whetstone saith he cannot cut yet it sets an edge upon swords Being asked who can keep a secret He saith he that can hold a glowing coal in his mouth Seeing a young man very neatly dress'd are you not asham'd saith he when Nature made you a man to make your self a woman A handsome young man much courted said to him If I were hated of the Citizens as you are I would hang my self And I reply'd he would hang my self if I were lov'd by them as you are Being demanded how a man should come to be rich he answer'd by being poor in desire It repented him of three things that he had ever committed a secret to a Woman that he had rid when he might have gone a foot that he had lived one day not having his Will made CHAP. XI His will and Death FRom that speech of Aristotle last mentioned may be gathered how carefull he was to make his Will but more from the exact form thereof which was thus BE all well but if it happen otherwise thus Aristotle maketh his Will Be Antipater my sole Executor during the Minority of Nicanor Let Aristomenes Timarchus Hipparchus Dioteles and if he please and have leisure Theophrastus be Guardians of the children of Herpylis and all that I leave I will that my Daughter assoon as she shall be marriageable be given Nicanor for Wife If any thing happen otherwise which God forbid before she be married or after she be married before she hath any Children let Nicanor have the ordering of my Sonne and the disposall of all other things for his reputation and mine Let therefore Nicanor take care of the Maid Pythais and my Son Nicomachus and order their Estates according to their condition as a Father and a Brother If in the mean time any thing shall happen to Nicanor which God forbid either before my Daughter be married or if married before she hath any Children if he make any Will as he appointeth so let it be Otherwise if Theophrastus approve of it let him marry the Maid and have the same power that Nicanor should have had Otherwise let the Estates as well of the Maid as the Boy be disposed with the joint consent of the Guardians and Antipater as they shall think fit Let likewise the Executors of Nicanor take care to remember us and Herpylis since that she hath been faithfull to me and if she will take a husband that such a one be given unto her as may be no disparagement unto us Let them give her out of my Estate besides what is already mentioned a Talent of Silver three Maid-servants if shee so please and the handmaid which she hath and the boy Pyrrhaeus And moreover if she will dwell at Chalcis let her have that habitation which joyneth to the Garden if at Stagira our Patrimoniall seat which howsoever Herpylis shall choose let the Executors furnish it as they shall think convenient and proper for Herpylis Let likewise Nicanor take charge of the Boy Mirmax that he may be restored honourably as becommeth us unto his own with all his goods which we delivered to our Trust. Let likewise Ambracis be a free woman and have bestowed upon her at her marriage fifty Drachmes and the Girle which she hath I will likewise that to Thales be given besides the Handmaid he hath bought a thousand Drachmes and another Handmaid Likewise to Simo besides that money which he hath already received to buy a Servant let another Servant be bought or the like Sum be given again wherewith he may purchase one As soon as my Daughter shall be married let Tycho Philo Olympias and his Son be free men Of those boyes which served me let none be sold but let my Heirs make use of their service and when they come to age as they deserve let them be manumitted Let the Executors take care to those Statues of
to have written upon the Categories being often cited by Simplicius upon that subject Taurus the Berâ—â—â—an a Platonick Philosopher living under Antonius wrote first concerning the difference between the Doctrines of Plato and Aristotle Adrastus the Aphrodisaean wrote a Comment on Aristotle's Cagories and of his Physicks and a Book concerning the Method of his Philosophy Aspasius wrote a Comment on all Aristotle's Works taking particular care to restore the Text to which end he is often quoted by Simplicius and Boetius There is a Comment upon some books of the Ethicks extant under his name Herminus somwhat later seems to have written upon all or the greatest part of Aristotle's works cited by all the Greek Commentatours that are extant and by Boetius Alexander the Aphrodisaean who lived under Antonius and Severus wrote upon the Analyticks Topicks and Elenchs whence stiled by the latter Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Expositor Galen who lived at the same time wrote three Books upon Aristotle of Interpretation four Books upon the first of the first Analytick four upon the second of the first six upon the first of the second Analytick five upon the second Atticus a Platonick Philosopher besides seven Books wherein he proved Plato and Aristotle to be of the same Sect contrary to the assertion of Taurus he wrote also a Dialogue upon the Categories extant seven Books upon the Categories cited by Simplicius a Comment upon the Book of Interpretation cited by Boetius Not to mention what he wrote upon Aristotle de Anima since it appears from Suidas that it was rather by way of opposition then exposition which Theodoret likewise confirmes Iamblicus of Chalcis in Coelosyria Master to Iulian the Emperour wrote in an abstruse way upon the Book of Categories Dexippus by some thought to be sonne of Iamblicus wrote a Dialogue on the Categories extant Maximus a Byzantine Disciple of Iamblicus wrote Commentaries on the Categories and other Books of Aristotle as Simplicus and Suidas affirm Plutarch the younger Son of Nestorius flourishing under Valentinian the first Gratian and Theodosius the first according to Suidas and Philoponus wrote Commentaries upon some Books of Aristotle Syrianus surnamed the great of Alexandria a Philosopher who flourished under Arcadius Honorius Theodosius the second and Valentiniâ—n the second wrote Commentaries upon Aristotle's Books of Nature of Motion of Heaven and upon the Categories cited by Simplicius and Philoponus Likewise upon the 2d. 5. and 6. Book of Metaphysicks which are extant Olympiodorus an Alexandrian who derived himself from Ammonâ—us Saccus and was contemporary to Plutarch and Syrianus wrote upon Aristotle's Meteors extant He was later then that Olympiodorus who writ upon Plato Themistius living according to Suidas under Iulian and Iovinian wrote a Paraphrase upon Aristotle's Physick 8. Books a Paraphrase on the Analyticks 2. Books upon his Books of the Soul 7. Books Of the scope and title of the Book of Categories one Book Proclus Disciple of Syrianus wrote two Books concerning Motions wherein he made an abstract of Aristotle's second Book of Motion That he wrote also upon his book of Heaven and the Elements may be conjectured from the frequent citations of Simplicius Marinus who succeeded Proclus in the School seemeth to have written somthing upon Aristotles Book of the Soul being often cited upon that subject by Philoponus Ammonius Hermaeus wrote upon Aristotle's Categories and upon his Book of Interpretation both which are extant as likewise upon his Books of the Soul cited by Philoponus Damascius a Platonick Philosopher Disciple to Ammonius besides what he wrote in confutation of Aristotle concerning Time epitomiz'd the four first and the eight Book of his Physick and the first Book of Heaven To these adde Phâ—loponus and Simplicius and Asclepius Disciples to Ammonius Iohannes Damascenus whose compendium of Aristotles Logick and Pâ—ysick are extant he lived about the year 770. Eustathius wrote upon some of the Nicomachian Ethicks and Eustratius upon his book concerning Demonstration Michael Psellus about the year 800. and Michael Ephesius upon the parva naturalia Magentinus upon the Categories and the book of Interpretation Nicephorus Blemmydes under Iohannes duca upon the Logick and Physick Georgius Plachymerius and Theodorus Metochita lived about the year 1080. and wrote Epitoms extant Of Arabick Commentatours were Avicenna and Averroes about the year 1216. The later writers it wil be unnecessary to mention there being a Catalogue of them annexed to Aristotles works of the Paris Edition ARISTOTLES EPISTLES To Philip 1 THey who undertake a Command for the good of their Subjects not preferred there unto either by Fortune or Nature trust not in their own power which they know subject to chance but grow great in Vertue whereby they order the Commonwealth wisely For there is nothing amongst men so firm and solid but the rapid motion of the Sun changeth it ere the Evening Nature if we enquire into the truth varieth all lives interweaving them like the Action of a Tragedy with misfortunes Men like flowers have a set time wherein they flourish and excell others Wherefore behave not your self towards Greece tyrannically or loosely for one argues petulance the other temerity Wise Princes ought not to be admired for their Government but Governance so that though Fortune change they shall have the same praise As for the rest do all things well preferring the health of your Soul by Philosophy that of your body by exercise To Philip 2. MOst Philosophers assert beneficence to be somthing equall to God To speak the truth the whole life of Mankind is comprised in conferring and returning Benefits So as some bestow others receive others return Hence is it just to commiserate all that are in adversity for pitty is the signe of a mild Soul sternness of a rude it being dishonest impious to neglect vertue in misfortunes For this I commend our disciple Theophrastus who saith we never repent of doing good it brings forth good fruit the prayers and praises of the obliged Wise men therefore must study to oblige many thinking that beside the praise there may some advantage accrew from hence in the change of Affaires and if not all at least some one of those to whom he hath done good may be in a capacity to requite him For this reason endeavour to be ready in doing good but give not way to your passions for that is kingly and civill this barbarous and odious As you see occasion practise and neglect not this usefull advise To Philip. 3. THE most excellent Princes whose honour toucheth the Starrs have conferred most benefits and not accommodating their sway only to the present but considering the instability of Fortune have treasured up good deeds as usefull in either condition In prosperity it procures them Honour for Honour is proper to Vertue in adversâ—ty Relief for friends are much better try'd in bad fortune then in good The sight of benevolent persons is like to that of Land to men
the same Author who as a proof thereof alledgeth that neither of them names the other in any of their writings only observes that Xenophon mentions Plato once in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseen by Agellius This enmity is further acknowledged by Athenaeus and Laertius confirmed by the Epistle of Xenoâ—hon to Aeschines wherein he condemnes Plato that not being satisfied with the Doctrine of Socraâ—es he went to the Pythagoreans in Italy and to the Aegyptian Priests arguments of a mind not constant to Socrates That he was at difference with Aristippus also argued from his writings Laertius hath two Epigrams concerning him the first upon his going with Cyrus into upper Asia Great Xenophon at once made two ascents To Asia in person and to Heaven by fame His stile and action lasting Monuments Lay to Socâ—atic-wisdome equall claime The other upon his banishment Thee the Cecropians noble Xenophon Banish'd theâ—r land 'cause Cyrusâ—hou â—hou didst aid But strangers prov'd far kinder then thy own What Athens ow'd thee was by Corinth paid Laertiâ—s reckons seven Xenophons this the first the second and Athenian brother to Nicostratus Author of the Theses besides many other things he writ the lives of Peloâ—idas and Epaminondas the third a Physician of Coos the fourth writer of the History of Hannibal the fifth writer of fabulous Monsters the sixt of Paros a statuary the seventh an old Comick Poet Suidas reckons three more one of Antioch the second of Ephesus the third of Cyprus Historians or rather writers of Romances that of the first called Babylonica of the second Ephesiica in ten books of the third Cypriaca the story of Cynaras Myrrha and Adonis CHAP. VIII His writings DIonysius Halicarnassaeus saith that Xenophon was a studious aemulatour of Herodotus both in words and language His stile according to Cicero soft and swâ—et melle dulcior sâ—â—â—ffering from the noise of Oratours in the Forum in his voice the Muses seem to speak whence he was sirnamed the Attick Muse or according to others the Attick Bee a Title formerly conferr'd on Sophocles His stile and manner of writting isat large discoursed upon by Aristides Adrianensis in an expresse tract erroneously ascribed to Hermogenes The Books of Xenophon which Scipio Africanus had alwaies in his hand and Cicero adviseth to read as very profitable in many things were as reckoned by Laâ—rtius fortie which severall persons distinguish severally hte generall titles these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liâ—e and discipline of Cyrus as Cicero renders it in eight books written non ad historiae â—idem though Diodorus Siculus seems to take it in that quality sed ad effigiem justi imperâ—i noâ— as a faithfull History but the description of an exact Prince Whence Ausonius saith in relating the vertues of Cyrus he hath given rather a wish then a history describing not what he was but what he ought to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the going up of Cyrus the younger into Asia in seven Books each of which as Laertius observes hath a Prooem the whole none Masius suspects that Xenophon was not the Author of this book the Bishop of Armach ascribes it to Themistogenes though owned as Xenophons by Plutarch Cicero Dionysius Halycarnaessuus Hermogenes Laertius Athenaeus and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek History in seven books continuing where Thucydides left the same was done by Theopompus but he went nor further then sixteen yeers Xenophon to fortie eight Agesilaus of which piece Cicero saith that Agesilaus would not suffer his picture or statue to be made this book alone surpasseth all pictures or images in his praise The Republick of the Lacedaemonians and the Republick of the Athenians which denieth to be Xenophons The defence of Socrates and them emorialls of Socrates which perhaps is that history of Philosophers mentioned by Suidas Oeconomicks the last book of the memorable discourses wherewith Cicero was so much delighted that in his younger yeers he translated it Symposium accommodated to the fourth yeer of the eighty ninth Olympiad for which reason reprehended by Athenaeus as erroneous in Chronology vindicated by the learned Casaubon Hieâ—ro Or of a Kingdome The accompts of revenues Of Horses Of Horsemanship Of Hunting Epistles Besides these which are extant Xenophon seemes to have written other things Valerius Maximus and Pliny cite his Perâ—plus There is a treatise of Aequivokes under Xenophon's name but made and imposed upon the world by Annius XENOPHONS EPISTLES To Aeschines Epist. 1. MEeting with Hermogenes amongst other things I asked him what Philosophy you followed he answered the same as Socrates For this inclination I admired you when you lived at Athens and now continue the same admiration for your constancy above other students of wisdom The greatest argument to me of your virtue is your being taken with that man if we may call the life of Socrates mortall That there are divine beings over us all know wee worship them as exceeding us in power what they are is neither easie to find nor lawfull to enquire It concerns not servants to examine the Nature and actions of their Masters their duty is onely to obey them and which is most considerable the more admiration they deserve who busie themselves in those things which belong to man the more trouble this brings them who affect glory in vain unseasonable objects For when Aeschines did any man hear Socrates discourse of the Heavens or advise his Schollers to Mathematicall Demonstrations we know he understood Musick no further then the Ear But was alwaies discoursing to his friends of some thing excellent what is fortitude and justice and other virtues These he called the proper good of mankind other things he said men could not arrive at or they were of kin to fables such ridiculous things as are taught by the supercilious professours of wisdom Nor did hee onely teach this his practice was answerable of which I have written at large elsewhere what I hope will not be unpleasing to you though you know it already to peruse Let those who are not satisfied with what Socrates delivered give over upon this conviction or confine themselves to what is probable Living hee was attested wise by the Deity Dead his Murtherers could find no expiation by repentance But these extraordinary persons affect Aegypt and the prodigious learning of Pythagoâ—as which unnecessary study argueth them of inconstancy towards Socrates as doth also their love of Tyrants and preferring the luxury of a Sicilian table before a frugal life To Crito Epist. 2. Socrates often told us that they who provide mcuh wealth for their Children but neglect to improve them by vertue do like those who feed their horses high and never train them to the manage by this means their horses are the better in case but the worse for service whereas the commendations of a horse consists not in his being fat
Ephippus in Naufrago objects to Plato and some friends of his that corrupted with money they detracted from many persons that they went proudly habited and they took more care of their outward beauty then the most luxurious See Athenaeus lib. 11. CHAP. XV. His Writings THE writings of Plato are by way of Dialogue of the Invention of Dialogue we have already spoken now of the Nature thereof A Dialogue is composed of puestions and answers Philosophical or Politicall aptly expressing the Characters of those persons that are the speakers in an elegant stile Dialectick is the art of discourse whereby we confirm or confute any thing by questions and answers of the disputants Of Platonick discourse there are two kinds Hyphegetick and Exegetick subscribed thus Hyphegetick Theoretick Logick Physick Practick Ethick Politick Exegetick Gymnastick Majeutick Physick Agonistick Endeitick Anatreptick we know where there are other divisions of Dialogues as into dramatick Narrative mixt but that division is more proper to Tragedy then to Philosophy Of Plato's Dialogues are Physick Timaeus Logick The Politick Cratylus Parmenides The Sophist Ethick Apology of Socrates Crito Phaedo Phaedrus Symposium Menexemus Clitophon Epistles Philebus Hipparchus The Rivalls Politick The Common-wealth The Lawes Minos Epinomis The Atlantick Maieutick Alcibiades Theages Lysis Laches Pirastick Euthyphron Menon Ion. Charmides Theaetetus Endeictick Protagoras Anatreptick Euthydemus Hippias 1. Hippias 2. Gorgias 1. Gorgias 2. It being much controverted continueth Laertius whether Plato doth dogmatize some affirming others denying it it will be necessary to say somthing thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dogmatise is to impose a Doctrine as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to impose a Law A Doctrine is taken two waies either â—or that which is Decreed or the Decree it self That which is Decreed is a proposition the Decree it self an imposition Plato expounds those things which he conceiveth true Confutes those which are false suspends his opinion in those which are doubtfull He asserts what he conceiveth true under one of these four persons Socrates Timaeus an Athenian Guest an Aelian Guest The Guests are not as some conceive Plato and Parmenides but imagined namelesse persons as what Socrates Timaeus speak are the Decrees of Plato Those whom he argueth of falsehood are Thrasymachâ—s Callicles Polus Gorgias Protagoras Hippias Euthydemus and the like In Argument he often used induction of both Sorts Induction is a discourse which from certain truths Collects and inferreth a truth like to those Of Induction there are two kinds one from Contraries another from Consequents From Contraries as when he who is questioned answereth in all things contrary to himself as thus My Father is either the same with yours or not the same if therefore thy Father be not the same with mine he is not my Father and again if a man be not a living creature he is stone wood or the like but he is neither stone nor wood for he hath a soul and moveth himselfe therefore he is a living creature if a living creature a dog and an Ox. This kind of induction by contraries serves not for assertion but confutation Induction by consequents is two-fold one when a singular being sought is concluded from a singular the first proper to Oratours the second to Logicians as in the first the question is Whether such an one were a murtherer it is proved from his being bloody at the same time This induction is Rhetoricall for Rhetorick is conversant in Singulars not in universalls it inquireth not after justice but after the severall parts thereof the other is Dialectick whereby Universalls are concluded from Singulars as in this question Whether the Soule be immortall and whether the living are of the dead which is demonstrated in his Book of the Soul by a generall Maxime that contraries proceed from contraries this being generall is proved by singulars as waking succeeds sleeping the greater the lesser and so on the contrary Thus he useth to confirm what he asserts Thrasylus saith he published his Dialogues according to the tragick Tetralogie His genuine Dialogues are fiftie six his Common-wealth divided into ten they make nine Tetralogies reckoning his Commonwealth one Book his Lawes another The first Tetralogie hath a common subject declaring what is the proper life of a Philosopher every Book hath a two-fold title one from the principall person the other from the subject The first Euthyphron or of Piety Pirastick Socrates his Apologie Ethick Crito or of that which is to be done Ethick Phaedo or of the soul Ethick The second Cratylus or of right naming Logick Theaetetus or of Science Pirastick The Sophist or of Ens Logick The Politick or of a Kingdome Logick The third Parmenides or of Idaea's Logick Philebus or of Pleasure Ethick The Symposium or of Goodâ—Ethick Phaedrus or of Love Ethick The fourth Alcibiades 1. or of human Nature Majeutick Alcibiades 2. or of Prayer Majeutick Hipparchus or the Covetous Ethick The Rivalls or of Philosophy Ethick The fift Theages or of Philosophy Majeutick Charmides or of Temperance Pirastick Laches or of Fortitude Majeutick Lysis or of Friendship Majeutick The sixt Euthydemus or the Litigious Anatreptick Protagoras or the Sophist Endeictick Gorgias or of Rhetorick Aâ—atreptick Menon or of Vertue Pirastick The seventh Hippias first or of Honest Anatreptick Hippias second or of Falâ—â— Anatreptick Io or of Ilias Pirastick Menexenus or the funerall Oration Ethick The eight Clitophon or the Exhortation Morall The Commonwealth or of Just Politick Timaeus or of Nature Physick Critias or the Atlantick Ethick The ninth Minos or of Law Politick Lawes or of Legislation Politick Epinomis or the Nocturnall convention or the Philosophers Politick Epistles thirteen Ethick in the inscriptions whereof he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Aristodemus one to Architas two to Dionysius foure to Hermias Erastus and Coriscus one to Leodamas one to Dion one to Dions friends two Thus Thrasilaus Others of whom is Aristophanes the Grammarian reduce his Dialogues to Trilogies placing in The first The Common-wealth Timaeus Critias The second The Sophister The Politick Cratylus The third Lawes Minos Epinomis The fourth Theaetetus Euthyphron Apology The fift Crito Phaedo Epistles The rest single without order Some as we said begin with Alcibiades major others from Theages others from Euthyphron others from Clitiphon others from Timaeus others from Phaedrus which they say was the first Dialogue he wrot as the subject it selfe seemeth to confirme which savours of youth and therefore Dicearchus condemnes it as too light to which censure Cicero agreeth as conceiving he ascribeth too great a power to Love others begin with Theaetetus many with his Apologie He mentions not himselfe in all his writings except once in his Phaedo and another time in his Apologie for Socrates At the recitall of his Phaedo all but Aristotle rose and went away The efficacy of that Dialogue which treats of the immortality of the Soule is evident from Cleombrotus of Ambracia
Philosophy of Spâ—usipppus and Xenocrates 1. In all 19. The Sum of all these Books excepting the Epistles is 513. Laertius reckons them to be near 400. perhaps accounting the severall Books that are upon the same subject for one But of these the greatest part is lost and of many that are extant the Titles altered of the extant there are only these LOGICK CAtegories 1. Of Interpretation 1. First Analyticks 2. Second Analyticks 2. Topicks 8. Elenchs 1. PHYSICK OF natural Auscultation 8. Of Heaven 4. Of Generation and Corruption 2. Of Meteors 4. Of the World 1. Suspected Of the Soul 3 Of Sense and Sensibles 1. Of memory and Reminiscence 1. Of sleep and waking 1. Of Dream 1. Divination by dreams 1. Of the motion of living Creatures 1. Of the length and shortnesse of life 1. Of youth and age life and death 1. Of Respiration 1. Of the going of Animals 1. Of Breath 1. Of the generation of Animals 5. Of the parts of Animals 4. The Historie of Animals 10. Of Colours 1 Of Physiognomy 1. Spâ—rious 2 ETHICK EThick to Nicomachus 10. Great Ethick 2. Ethick to Eudemus 7. Of vertues 1. Oeconomick 2. Poliâ—ick 8. METAPHYSICK MEtaphysick 14. Of the abstruse part of Divine Wisdom according to the Aeâ—yptians translated out of Arabick but suspected to be spurious 14. MATHEMATICKS MAthematick 2. Mechanick 1. Of insecable lines 1. PHILOLOGICK RHetorick 3. Rhetorick to Alexander 1. Poetick 1. EXTRAORDINARY PRoblems 38. Wonders 1. Of Zenophanes Zeno and Gorgias 1. Besides these there are many other Books â—ited for his under these Titles Magick Laert. Prooem Epitome of Oratours Laert. Arisâ—p Of Beanes Laert. Pythag. Of Mixtion Aristot. de sensu cap. 3. Of Sapors Arist. de sensu cap. 4. Physical History Arist. de incess Animal cap. 2. Of Nutriment Arist. de Somno cap. 3. Selection of Contraries Arist. Metaph. lib. 3. cap. 2. Division of Contraries Arist. Metaph. lib. 10. cap. 3. Of Opposites Simplic in cap. de Opposit Comm. 8. Collection of Pythagorick Opinions Simplic in lib. 2. de Coelo Com. 4. Of Idea's Alexand. in lib. 1. Metaphyâ— Comm. 59. where he cites the fourth Book though Laertius but one as if there were no more Of Enunciation Alexand. in lib. 4. Metaphys Com. 25. 44. Of Affirmation Alexand. in lib. 4. Mâ—â—aphys Com. 62. Of Platonick assertions Plut. contra Coloâ— Eudemas Plut. Consol. ad Apollon Of Drunkennesse Plut. Symposiac 3. Athenaeus cites the tenth book hereof Animal or of Fishes Athen. Deâ—pâ— 7. Of living Creatures and of things pertaining to living Creaâ—â—res Atâ—en Of the manners of living Creatures Athen. Of Pheasants Athen. Of Consanguinity Athen. Of wonderful luxury Athen. Apologie Athen. Histories Athen. Barbarous Iurisdictions Of Audibles Porphyr Comm. in Ptol. Mâ—â—s Proclus in Timaeum Plat. The Cohabitant Pâ—oclus Proaem in Repub. Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macrob. Saturnal lib. 1. Of Nature Clem. Alexandrin Strom. lib. 6. We shall not add the Peplâ—s cited by Nicephorus and the Chriae by Stobaeus under his name since it is manifest they belong not to the same Aristotle as 〈◊〉 hath evinced These Books Aristotle gave to Theophrastus when he made him his successor in the School as Strabâ— affirmeth adding that Aristotle was the first we know of that made a Library which the Aegyptian Kings learned of him to do Theophrastus bequeathed all his books to Nelius a Scepsian who carried them to Sâ—epsis and dying left them to his heirs men of no Learning who only kept them confusedly locked up And when they understood what care was taken by the Aâ—â—alick Kings in whose jurisdiction Scepsis was to make a Library in Pergamus they 〈◊〉 them in a hole under ground where they continued about 130 years by which means they received some injury by the wet and worms At last some that were descended from Aristoâ—lâ— and Theophrastus sold them to Apellico a Teâ—an who according to Athenaeus was made free of the City of Athens a person very rich who besides many other Libraries bought this of Aristotle being himselfe a lover of Peripatetick Philosophy for a great summe of mony This Apellico was more a lover of Books then of Learning so that because they had received some injury he caused them to be transcribed supplying the defects not rightly and by that means put them forth full of faults The antient Peripateticks that succeeded Theophrastus wanting Books as having but very few and those Exoterick could not treat exactly upon any part of Philosophy They that lived latter after that these books were published had much greater helps to Philosophy and the imitation of Aristotle although by reason of the infinite faults they were forced to say many things by guesse Hereunto Rome conduced not a little for soon after the death of Apellico Sylla taking Athens in the fourth year of the 173 Olympiad seised upon his Library and causing it to be carried to Rome Tyrannio a Grammarian a person studious of Aristotle obâ—ained leave of the Library-Keeper to be permitted the use of them the Book-sellers not having good writers and not comparing well the Copies it occasion'd many faults as well in those Books that were at Rome as in those transcribed and sold into Alexandria Plutarch adds that from this Tyrannio Andronicus the Rhodian had them who first made them publick setting forth those volumes which saith he we have Thus Strabo and Plutarch Athenaeus saith that Nelius sold them to Ptolemaeus Phâ—ladelphius by whom they were translated to Alexandria where how long they lay hid is uncertain which Library was afterwards burn'd by Iulius Cesar. CHAP. XVII His Commentatours NO sooner were the writings of Aristotle communicated to the world but they were entertained with generall approbation which some expressed by employing themselves in Commenting upon them whose example was â—ollowed by many in all following ages To omit Pasicrates the Rhodian brother of Eudemus who wrote as Galen affirmeth upon the book of Categories we shall name in the first place Andronicus the Rhodian who first published Aristotles writings put fâ—rth a Paraphrase or Comment upon the greatest part of them Next his Disciple Boethus a Sidonian took much pains in the exposition of Aristotle whence he is often mentioned honourably by Ammoniusâ—nd â—nd Simplicius Aristo a Coan Disciple also to Andronicus as Strabo affirms living in the time of Nicias Tyrant of Coos is reckoned by Simplicius amongst the old Commentatours upon Aristotles Categories Nicolaus Damascenus who lived in the time of Augustus by whom much loved is cited by Simplicius and Averroes as an Expositor of Aristotle Aâ—henodorus of Tarsis a Stoick who lived also under Augustus as Plutarch affirms is cited by Simplicius as having written upon Aristotle's Categories but rather by way of confutation then interpretation as did likewise Alexander Aegeus Nero's Tutor mention'd Simplicius Cornutus who lived at the same time cited by Porphyrius and Simplicius Lucius and Nicostratus a Macedoman who lived under Antonius Sotion of Alexandria and Achacius seem
adversary are Falsitie Paradox Soloecism and Tautologie Sophismes are solved either by distinction or negation Thus much may serve for a slight view of his Logick whereof we have but few Books left in respect of the many which he wrote upon that part of Philosophy THE SECOND PART CHAP. I. Of PHYSICK NOt to question the Method of Aristotle's Books of Physick much lesse their titles as some to make them better agree with Laertius's Catalogue have done and least of all their Authority with Patricius we shall take them in that order which is generally received according to which next Logick is placed Physick Physick is a science concerning that substance which hath the principle of motion and rest within it self The Physicall Books of Aristotle that are extant treat of these nine generall heads Of the principles of naturall things of the Common affections of naturall things of Heaven of Elements of the action and passion of Elements of Exhalation of Plants of Animals of the Soul CHAP. II. Of the Principles of Naturall Bodies THe Principles of naturall Bodies are not one as Parmenides and Melissus held nor Homoiomeria's as Anaxagoras nor Atomes as Leucippus and Democritus nor sensible Elements as Thales Anaximander Anaximenes Empedocles nor numbers or figures as the Pythagoreans nor Idaea's as Plato That the Principles of things are Contrary privately opposite was the joint opinion of the Ancients and is manifest in Reason For Principles are those which neither are mutually of one another nor of others but of them are all things Such are first contraries as being first they are not of any other as contrary not of another Hence it follows that being contrary they must be more then one but not infinite for then naturall things would not be comprensible by Reason yet more then two for of contraries only nothing would be produced but that they would rather destroy one another There are therefore three Principles of naturall bodies two contrary privation and form and one common subject of both Matter The constitutive Principles are matter and form of privation bodies consist not but accidentally as it is competent to Matter Things are made of that which is Ens potentially Materia prima not of that which is Ens actually nor of that which is non-ens potentially which is pure nothing Matter is neither generated nor corrupted It is the first insite subject of every thing whereof it is framed primarily in it self and not by accident and into which it at last resolveth To treat of forme in generall is proper to Metaphysicks CHAP. III. Of Nature and the Causes of Naturall bodies OF Beings some are by Nature as Plants others from other causes those have in themselves the principle of their motion these have not Nature is a Principle and Cause of the motion and rest of that thing wherein it is primarily by it self and not by accident Materiall substances have nature Natural properties are according to Nature Nature is twofold Matter and Form but Form is most Nature because it is in act Of Causes are four kinds the Material of which a thing is made the Formall by which a thing is made or reason of its essence The efficient whence is the first principle of its mutation or rest as a Father the Finall for which end it is made as health is to walking Causes are immediate or remote principall or accidentall actuall or potentiall particular or universall Fortune and Chance are Causes of many effects Fortune is an accidentall Cause in those things which are done by election for some end Chance is larger an accidentall cause in things which are done for some end at least that of Nature They are both efficient Nature acts for some end not temerariously or casually for those things which are done by nature are alwaies or for the most part done in the same manner yet somtimes she is frustrated of her end as in Monsters which she intends not Necessity is twofold absolute which is from Matter conditional which is from the end or form both kinds are in naturall things CHAP. IV. Of the affections of naturall Bodies Motion Place Time MOtion is of a thing which is not such but may be such the way or act by which it becommeth such as curing of a body which is not in health but may be in health is the way and act by which it is brought to health Neither is it absurd that the same thing should be both in act and power as to different respects for the thing moved as water in warming is in act as to the heat which it hath in power as to the greater heat which it is capable of Infinite is that which is pertransible without end such an infinite in act there is not not amongst simple bodies for the elements are confined to certain number and place neither amongst mixt bodies for they consist of the elements which are finite But there are things infinite potentially as in addition Number which may be augmented infinitely in division Magnitude which may be divided infinitely in time and continued succession of generation The properties of place are that it containes the thing placed that it is equall to and separable from the thing placed that the place and thing placed are together that it hath upwards or downwards and the like differences that every Physicall body tends naturally to its proper place and there resteth Place is the immediate immovable superficies of a continent body Those things which are contained by another body are in place but those which have not any other body above or beyond them are not properly in place Bodies rest in their naturall places because they tend thither as a part torn off from the whole Vacuum is place void of body such a vacuum there is not in nature for that would destroy all motion seeing that in vacuum there is neither upwards nor downwards backwards nor forwards Nor would there be any reason why motion should be to one part more then to another Moreover it would follow that it were impossible for one body to make another to recede if the triple dimension which bodies divide were vacuous Neither is the motion of rare bodies upwards caused by vacuity for that motion is as naturall to light bodies as to move downwards is to heavy Time is the number of motion by before and after Those two parts of time are conjoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present as the parts of a line are by a point Time is the measure of rest as well as of motion for the same measure which serves for the privation serves for the habit All motion and mutation is in time for in every motion there is a swiftnesse or slownesse which is defined by time The Heavens Earth Sea and other sensibles are in time for they are movable Time being a numerate number exists not without a numerant which
or in vicinity or contrariety which origine we cannot pursue beyond similitude But this we cannot do alwaies for there are innumerable words the reasons of which lyâ—hid To the infancy or rather stock and seed of such words beyond which no origine is to be sought neither if a man do enquire can he finde any they proceed in this manner The syllables in which v hath the place of consonant as in these words venter vafer velum vinum vomis vulnus have a thick and as it were a strong sound which the very custome of speaking confirmeth when from some words we take them away lest they should burden the eare for which reason we say amâsti rather then amavisti and abiit not abiâ—it and innumerable of the same kinde Therefore when we say Vis the sound of the word having as we said a kinde of force suiteth with the thing which it signifieth Now from this vicinity by that which they affect that is because they are violent vincula seem to be named and vimen quo aliquid vinciatur Thence vites because they claspe about those things by which they grow Hence also by similitude Terence calls a crooked old man vietum Hence the Earth worn into winding paths by the feet of passengers is called via but if via be so named quasi vi pedum trita the origine returnes to the vicinity But let us suppose it derived from the similitude it hath with vitis or vimen that is from its winding one asketh me why it is called via I answer from the windings and crookednesse thereof which the antients called vietum thence the rounds of a wheel vietos He demands how vietum comes to signifie winding I answer from the similitude of vitis a Vine He requires whence vitis is so named I say because it doth vincere those things which it comprehends He questions whence vincere is derived We say à vi He asks whence vis We give this reason because the word in its robust and forcible sound agreeth to the thing which it signifieth He hath nothing more to demand In like manner in this word Ego as Chrysippus observes in pronouncing the first syllable we depresse the under-lip as if it were to point to our selves then by motion of the beard we point to our own breasts of which Nigidius hath given more instances in his Grammaticall Commentaries The second question concerning words is of their power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of significants whence Chrysippus divided Dialectick into two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of significants and significats Here they enquire how many waies every thing may be said and how many waies a thing said may signifie Here is examined the ambiguity of words Ambiguity or amphiboly is a word signifying two or more things naturally and properly according to the language of the Nation in such manner that many senses may be collected from the same words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one way signifies the pot fell thrice another way the she-minstrell fell Every word according to Chrysippus is by nature ambiguous for the same may be taken two or more waies Neither is that any thing to the purpose which Hortensius calumniates in Cicero thus They affirm that they hear ambiguities acutely explain them clearly The same persons hold that every word is ambiguous how then can they explain the ambiguous by the ambiguous that were to bring a candle not lighted into the dark This is ingeniously and subtlely said but like that of Scaevola to Antonius you seem to the wise to speak acutely to fooles truly for what else doth Hortensius in that place but by his ingenuity and facetiousnesse as an intoxicating cup bring darknesse upon the unlearned For when they say every word is ambiguous it is understood of single words Ambiguities are explain'd by disputation no man disputeth by single words none therefore explaineth ambiguous words by ambiguous words And yet seeing that every word is ambiguous no man can explain the ambiguity of words except by words but those conjoyned and not ambiguous As when we say every Souldier hath two feet it doth not follow that a whole Regiment of Souldiers that have two feet should have in all but two feet So when I say every word is ambiguous I do not say a sentence nor a disputation although they are woven of words Every ambiguous word therefore may be explained by inambiguous disputation The third question is concerning Declination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some follow Analogie others Anomaly Analogie is a like declination of like in Latine proportio Anomaly is an inequality following the customes of declinations Chrysippus wrote six bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing that like things are noted with unlike words and unlike things with like words The last question is concerning Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon this subject Chrysippus wrote two bookes Laertius reckons more whose scope is not Rhetoricall but Dialectick as will easily appear to the Reader Of the Syntax of Axiomes of true and false Axiomes of possible and impossible of contingent and transient and ambiguous and the like which confer nothing to single speech or pleasure or grace to elocution There are five excellencies of speech Propriety Perspicuity Succinctnesse Decorum Elegance Propriety is a proper phrase according to Art not after the common expression Perspicuity is when that which is intended is delivered clearly Succinctnesse is when that only is comprised which is necessary to the thing Decorum is a conformity to the thing Elegance is an avoiding of vulgar phrase Amongst the faults of speech is Barbarisme a phrase not in use with the best persons and Solâ—ecisme a speech incoherently framed CHAP. XI Of Definition and Division DEfinition according to Antipater in his book of Definitions is speech by Analysis pronounced adaequately or as Chrysippus in his book of Definitions an answer to this Question what a thing is Those definitions are vicious which include any of those things which are not in the things defined or not in all or not in some so as if we should say A man is a rationall creature or a mortall grammaticall creature seeing that no man is immortall and some men are not Grammarians the definition is faulty We must therefore when we take those things which are common to the things we would define and others prosecute them so far untill it becomes proper so as not to be transferrible to any other thing as this An inheritance is riches adde which by the death of some person falleth to another it is not yet a definition for riches may be held many other waies as well as by Inheritance adde one word by right of Law now the thing will seeme disjoyned from community so that the definition is thus explained Inheritance is riches which by the death of some person falleth to another by right
that are alwaies at difference live miserably The followers of Zeno conceiving his expression not full enough enlarged it First Cleanthes his successor added to nature making it up thus The End is to live conformably to Nature which is to live according to vertue for nature leads us to vertue Thus Cleanthes in his book of Pleasure and Possidonius and Hecaton in his book of Ends. Chryâ—ippus to make the expression of Cleanthes more clear expounds it thus To live according to expert knowledge of things which happen naturally For our natures are parts of the Universe our end therefore is to live conformably to nature which Chrysippus in his first book of Ends expounds both our own proper human nature and likewise the common nature of the Universe But Cleanthes allowes only common nature to be followed and not the particular To live according to this knowledge is all one as to live according to vertue not doing any thing forbidden by our common Law Right Reason which is current amongst all being the very same that is in God the Governour of all The vertue therefore and beatitude of a happy man is when all things are ordered according to the correspondence of a mans Genius with the will of him who governs the Universe Diogenes defineth the end A good use of reason in the election and refusall of naturall things choosing those that are according to nature and refusing those that are repugnant to nature So likewise Antipater Archidemus defineth it To live performing compleatly all offices choosing of those things which are according to nature the greatest and most principall and not to be able to transgresse them Panaetius to live according to the appetites given us by nature Possidonius to live contemplating the truth and order of the Universe Thus by living according to nature the Stoicks understand three things First to live according to the knowledge of those things which happen by nature This is Zeno's end to live convenient to nature Secondly to live preserving all or the greater part of mean offices This exposition differeth from the former for that is a Rectitude proper only to a wise man this is the office of a progressive not perfect person which may likewise be to the foolish The third is to live in enjoyment of all or the greater part of those things which are according to nature This is not constituted in our action for it consisteth of that kinde of life which enjoyeth vertue and of those things which are according to nature and are not in our power The chiefe good therefore is to live suitably to the knowledge of those things which arrive by nature elective of those which are according to nature and rejective of those which are contrary to nature This is to live conveniently and conformably to nature when the soul entring into the path of vertue walketh by the steps and guidance of right reason and followeth God That which in other arts is artificiall is here epigematick and consequent This end is Beatitude Beatitude by Zeno. is defined a good course of life which definition is used likewise by Cleanthes and Chrysippus and all their followers who affirm Beatitude to be nothing but happy life Fair and good and Vertue and that which participates of Vertue are equivalent termes whence it followes that Beatitude is all one with living according to Vertue And as Good and Virtue admit no degrees of increase or diminution neither doth the ultimate end of all good and Virtue increase or diminish For as they who are drowned are no more able to breath though they are nearer the top of the water then they who are in the bottom nor a little whelp the time of whose sight approacheth see any more then one that is newly litter'd so he who hath made some little progresse in Vertue is no lesse in misery then he who hath made none CHAP. XI Of Indifferents OF things as we have said some are good some ill some indifferent To deny this difference of things would be to confound all life as Aristo doth neither could there be any function or act of wisdom since that if amongst those things which appertain to life there were no difference no election were requisite Good and ill as we said are these things which are honest or dishonest Of these hitherto Betwixt both these there are some things which conferre nothing to happy or unhappy life called Indifferents To profit is a motion or state proceeding from Vertue To hurt is a motion or state proceeding from Vice but Indifferents neither profit nor hurt such are life health pleasure Beauty Strength riches honour Nobility and their contraries death sicknesse grief deformity imbecillity poverty dishonour meannesse and the like Thus Hecaton in his seventh Book of Ends and Apollodorus in his Ethicks and Chrysippus These therefore are not goods but indifferents For as the property of Heat is to warm not to cool so is it of good to profit not to hurt But health and wealth doe not hurt more then they profit therefore health and wealth are not goods Again that which we may use ill as well as well is not good but health and wealth may be used ill as well as well therefore health and wealth are not goods Yet Pâ—ssidonus reckons these amongst goods But Hecaton in his 19th of Good and Chrysippus of Pleasure will not allow Pleasure a good For pleasures are dishonest but nothing dishonest is good Moreover Riches as Diogenes con ceiveth have not only this power that they guide to Pleasure and good health but that they comprise them They do not the same in Vertue nor in other arts whereto mony may be a guide but it cannot contain them Thus if Pleasure or health were good riches likewise should be numbred amongst the good but if wisdom be good it followeth not that riches likewise be good nor that any thing which is not reckoned amongst the good not that which is good can be contained by any thing which is not amongst the good And also for this reason because Sciences and comprehensions of things by which Arts are produced move appetition but riches are not reckoned among the good it â—olloweth that no Art can be contained in Riches and much lâ—sse any Vertue for Vertue requireth far more study and exercise then Art and compriseth the firmnesse stability and constancy of all life which Art doth not Things are said to be indifferent in three respects First if they move neither appetite nor aversion as if the starres be of even number or to have even or uneven hairs on our head to stretch out the finger this way or that way to take up straw and the like Secondly things are said to be indifferent which move appetite and aversion equally not one more then the other as in two pieces of Silver of equall value no way different which to him who comes to make
to Zeno and Philomathes suspected to be spurious 1. The third order Of coincident reasons to Athenades 1. spurious Coincident reasons as to the medium 3. spurious Of Aminius's disjunctions 1. The fourth Order Of Hypotheses to Meleager 3. Hypothetick reasons in Law to Meleager 1. Hypothetick Reasons for introduction 2. Hypothetick reasons of Theorems 2. Solution of Hedyllus's Hypotheticks 2. Solution of Alexander's Hypotheticks 3. Spurious Of expositions to Leodamas 1. The fift order Of introduction to the lying reason to Aristocreon 1. Lying reasons to the Introduction 1. Of the lying reason to Aristocreon 6. The sixt order Against those who think true and false are one 1. Against those who dissolve the lying Reason by distinction 2 Demonstration that infinites are not to be divided 1. Upon that which hath been said against the division of infinites to Pasylus 3. Solutions according to the Antients to Dioscorides 1. Of the solution of the lying reason to Aristocreon 3. Solution of Hedyllus ' s Hypotheticks to Aristocreon and Apollas The seventh Order Against those who say the lying reason hath false sumptions 1. Of the negative to Aristocreon 2. Negative Reasons to Gymnasias 1. Of the diminutive reason to Stesagoras 2. Of opinionative and quiescent reasons to Onetor 2. Of the veiled reason to Aristobulus 2. Of the occult reason to Athenades 1. The eighth Order Of the Nullity to Menecrates 8. Of reasons consisting of indefinite and definite to Pasylus 2. Of the Nullity to Epicrates 1. The ninth Order Of Sophismes to Heraclides and Pollis 2. Of insoluble dialectick reasons to Dioscorides 5. Against Arcesilaus's method to Sphaerus 1. The tenth order Against Custom to Metrodorus 6. Of the Logicall place besides these four differences there are dispersed not containing in the body of Logical Questions 39. Of the Ethick Place for direction of morall notions the First Order Description of speech to Theoporus 1. Morall Theses 1. Probable sumptions for Doctrines to Philomathes 3. Definitions of civill person to Metrodorus 2. Definitions of wicked persons to Metrodorus 2. Definitions of mean persons to Metrodorus 2. Generall Definitions to Metrodorus 7. Definitions of other arts to Metrodorus 2. The second Order Of things like to Aristocles 3. Of Definitions to Metrodorus 7. The third Order Of things not rightly objected against Definitions to Laodamas 7. Probables for Definitions to Dioscorides Of Species and Genus to Gorgippides 2. Of Divisions 1. Of Contraries to Dionysius 2. Probables for Divisions genus's and species Of Contraries 1. The fourth Order Of Etymologicks to Diocles 6 Etymologicks to Diocles 4. The fift Order Of Proverbs to Zenodotus 2. Of Poems to Philomathes 1. How Poems must be heard 2. Against Criticks to Diodorus 1. Of the morall place of common speeches according to Arts and Vertue The first Order Against Rescriptions to Timonax 1. How we think and speak singulars 1. Of notions to Laodamas 2. Of Suspition to Pythonax 2. Demonstrations that a wise man doth not opinionate 1. Of Comprehension and Science and ignorance 4. Of Speech 2. Of the use of Speech to Leptines The second Order That the Antients approved Dialectick with Demonstration to Zeno 2. Of Dialectick to Aristocreon 4. Upon the objections against Dialectick 3. Of Rhetorick to Dioscorides 4. The third Order Of habitude to Cleon 3. Of art and sloth to Aristocreon 4. Of the difference of Vertues to Diodorus What vertues are 1. Of vertues to Pollis Of the morall place concerning Good and Ill the first Order Of Honesty and pleasure to Aristocreon 10. Demonstration that Pleasure is not the chief end 4. Demonstration that pleasure is not good 4 Of those which are said******** Thus concludes the seventh Book of Laertius and who seeth not that the last of these titles is defective and moreover that the rest of the Orders concerning this place of Good and Ill whereof this is but the first are wanting Doubtlesse the end of this book is imperfect and wanteth if not the lives of any Stoicall Philosophers who succeeded Chrysippus whereof he mentions Zeno and others else where yet at least a considerable part of his Catalogue containing the rest of his Ethick writings and all his Physick many of which are elsewhere cited even by Laertius himself which as the learned Casauâ—on had observed he would not have ascribed to Laertius's neglect that Chrysippus's book of Lawes is not mentioned Of his Ethick writings besides those here named were these Of Laws Introduction to the consideration of things good or ill Of Honest. Of Consent Of things expetible in themselves Of things not expetible in themselves Of Politick Of ends Of Passions Of Ethick questions Of lives whereof Plutarch cites the 4th book That Zeno used names properly Of Iustice the first book cited by Laâ—rtius Of Life and Transaction Of Offices Demonstration of Iustice. Protrepticks Of the End Of a Common-wealth Of the office of a Iudge Of Good Of Habits To Physick belong these Physicks Of the Soul the 12th book cited by Laertius Of Providence the first book cited Of the Gods Of Fate Of Divination Of the Philosophy of the Antients In calumniation of the Senses Of Jupiter Of Nature Physicall Theses Of Substance Of Motion Physicall questions the third book cited Of Vacuity Epistles The number of all his writings according to Laertius was 705. He wrote so much that he had often occasion to treat upon the same subject and setting down whatsoever came into his minde he often corrected and enlarged it by the testimonies of others whence having in one book inserted all Euripides's Medea one having the book in his hand answer'd another that asked him what book it was It is Chrysippus's Medea And Apollodorus the Athenian in his collection of Doctrines asserting that Epicurus had written many books upon his own strength without using the testimonies of others and that he therein far exceeded Chrysippus addes these words For if a man should take out of Chrysippus's writings all that belongs to other men he would leave the paper blank Seneca gives this censure of him He is most subtle and acute penetrating into the depth of truth He speaks to the thing that is to be done and useth no more words then are necessary to the understanding thereof but addes that his acutenesse being too fine is many times blunted and retorted upon it selfe even when he seemes to have done something he only pricks not pierceth Some there are who inveigh against him as one that wrote many obscene things not sit to be spoken as in his Commentary of the antient Physiologists what he writes concerning Iupiter and Iuno is obscenely feigned delivering that in 600 Paragraphs which the most impudent person would not have committed to writing for say they he hath related the story most unhandsomly
and though he prais'd it as naturall yet it becommeth Curtezans rather then Gods Moreover what he saith of those that writ of Tables is false not to be found neither in Polemo nor Hipsicrates nor Antigonus but forged by himselfe In his book of a Commonwealth he allowes marriage with a mother and a daughter and repeats the same in the beginning of his book Concerning things expetible in themselves In his third book of Iustice extending to a thousand Paragraphs he advised to feed upon the very dead In his second book of Life and Transaction he affirmeth a wise man ought to take care to provide himselfe food but to what end must he provide himselfe food for Livelyhood Life is an indifferent For Pleasure Pleasure also is indifferent For Vertue that is selfe sufficient for Beatitude Such kinds of acquisition of wealth are very ridiculous If they proceed from a King there is a necessitie of complying with him if from a friend that friendship is veniall if from wisdome that wisdome is mercenary For these things saith Laertius some have inveigh'd against him CHAP. IV. His death HE died according to Apollodorus in the 143d Olympiad so supply Laertius in whom the centenary number is wanting by Suidas having lived 73 years The manner of his death is differently related Hermippus affirmes that being in the Odaeum a kinde of publick Theatre at Athens his Disciples called him away to Sacrifice and thereupon taking a draught of wine he was immediately seiz'd by a Vertigo of which at the end of five daies he died Others report he died of excessive laughter Seeing an Asseeafigs he bad his woman offer it some wine and thereat fell into such extremity of laughter that it killed him As to his person he was very little saith Laertius as appeareth by his Statue in the Ceramick which is almost hid by the horse that stands next it whence Carneades called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid by a horse The posture of this Statue Cicero saith was sitting and stretching forth his hand Pausanias saith it was set up in the Gymnasium called Ptolomaean from the Founder not far from the Forum Laertius reckons foure more of this name The first a Physician to whom Erasistratus acknowledgeth himselfe beholding for many things The Second his sonne Physician to Ptolomy who upon the calumnies of some that maligned him was publickly punished and beaten with rods The third Disciple to Erasistratus The fourth a writer of Georgicks ZENO ZENO was of Tarsis or according to others of Siodn his Father named Dioscorides He was Disciple to Chrysippus and his successor in the School He wrote few bookes but left behinde him many Disciples DIOGENES DIOGENES was born at Seleucia he was sirnamed the Babylonian from the vicinity of that place He was Disciple of Chrysippus and is stiled by Cicero an eminent and serious Stoick Seneca relates that discoursing earnestly concerning anger a foolish young man standing by spat in his face which he took meekly and discreetly saying I am not angry but am in doubt whether I ought to be so or not He was one of the three that was sent from Athens on Embassy to Rome of which already in the life of Carâ—eades who learn'd Dialectick of him Cicero saith he lived to a great age Amongst other things he wrote a treatise of Divinaâ—ion ANTIPATER ANTIPATER was of Sidon Disciple to Diogenes the Babylonianâ— Cicero calls him a most acute person Senecae one of the great authors of the Stoicall Sect. He declined to dispute with Carneades but filled his bookes with confutations of him whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the clamorous penman He disputed much against those who asserted nothing Besides other things he writ two books of Divination Cicero at the latter end of his second book of Offices saith he then was lately dead at Athens PANAETIUS PANAETIUS was of Rhodes his Ancestours eminent for Martiall affairs and exercises He was Disciple to Antipater intimate friend to â— Scipio Africanus whom he accompanyed in his journey to Alexandria Cicero calls him almost Prince of the Stoicks a person extreamly inigenous and grave worthy the familiarity of Scipio and Laelius He was a great admirer of Plato whom every where he calleth divine most wise most holy the Homer of Philosophers But his opinion of the immortality of the Soul he approved not arguing thus Whatsoever is generated dieth but soules are generated as is manifest from the likenesse of those that are begotten to their Parents not only in body but disposition His other argument was There is nothing that is grieved or pained but is subject to be sick whatsoever is subject to sicknesse is likewise subject to death souls are subject to griefe therefore they are subject to death He alone rejected Astrologicall predictions and receded from the Stoicks as to Divination yet would not positivly affirm there was no such art but only that he doubted it He wrote three books of Offices much commended by Cicero Lipsius conjectures he died old because Cicero affirmeth out of Posidonius that he lived thirty years after he had written his Bookes of offices POSIDONIUS POSIDONIUS was born at Apamea in Syria He lived at Rhodes and there managed civill affairs and taught Philosophy Pompey in his return from Syria went to Rhodes purposely to hear him and coming to his dore forbad the Lictor to knock as was the custome but he saith Pliny to whom the East and West had submitted himselfe submitted his Fases at this Gate But understanding that he was very sick of a great pain in his joynts he resolved only to give him a visit At his first coming and salutation he told him with much respect that he was extreamly sorry he could not hear him Posidonius answer'd You may for no corporeall pain shall make me frustrate the coming of so great a person And thereupon he discoursed seriously and copiously upon this subject as he lay in his bed That nothing is good but what is honest And as often as his pain took him he would say Pain it is to no purpose though thou art troublesome I will never acknowledge thou art ill He made a Sphear wherein were all the conversions of the Sun Moon and Planets exactly as they moved in the Heavens every day and night Of his writings are cited by Cicero five Bookes of Divination as also five bookes of the nature of the Gods Thus far we have a continued succession of the Stoick Philosophers the last School according to Laertius's disposition of thsoe that were descended from Thales FINIS 2  52  3  53  4  54 Pisistratus died having raigned 17 years Arist. Polit. 5. Lxiii  55  2  56  3  57  4  58  Lxiv Miltiades Hâ—l 7. 59  2  60  3  61  4  62  Lxv Â