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
servant being upon a journey weary with carrying of mony throw away saith he what is too much and carry as much as you can He bad his slaves away his mony throw Because ore-charg'd with weight they went too slow Being at Sea and understanding the owners of the Vessell were Pirats he took his Mony and counted it then let it fall into the Sea as unwillingly and sighed some affirm that he said It is better these perish for Aristippus then Aristippus for them He reproved men for looking upon goods exposed to sale and taking no care to furnish their minds Others ascribe this to Diogenes Living in Asia he was seized by Antaphernes the King's Lievtenant whereupon one saying to him And where is now your confidence When said he you fool should I be confident if not now when I shall meet with Antaphernes Those who forsook Philosophy to apply themselves to Mechanicall Sciences he compared to the Suitors of Penelope they could get the good wills of Melantho Polydora and others of the servants but could not obtain the Mistress in Marriage Not unlike is that of Aristo who said that Ulysses when he went to Hell saw all the dead and spoke to them but could not come so much as to the sight of the Queen Being demanded what Boyes ought to learn That saith he which they ought to practice when they are men To one who accused him for going from Socrates to Dionysius To Socrates saith he I went for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 education to Dionysius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recreation To a Curtezan who told him she was with child by him You know that no more said he then if passing through a bush you should say this thorn pricked you To one who blamed him that he took Mony of Dionysius Plato a Book he answered I want Mony Plato Books Having lost a great Farm he said to one who seemed excessively to compassionate his losse You have but one field I have three left why should not I rather grieve for you It is madnesse addes Plutarch to lament for what is lost and not rejoyce for what is left When one told him the land is lost for your sake Better saith he is it that the land be lost for me then I for the land Seeing one angry vent his passion in words Let us not saith he suit words to our anger but appease our anger with words Seeing a little Woman exceeding fair This saith he is a little evill but a great beauty They who invert these words and read a little fair one but great evill mistake the meaning of Aristippus who plaies upon that ordinary saying applying the inversion to his own luxurious humour To one who demanded his advice whether he should marry or no he said no If you take a fair a wife saith he she will be common if foul a fury He used to advise young men to carry such provision as in a shipwrack they might swim away withall As a shoo that is too big is unsit for use so is a great estate the bignesse of the shoe troubles the wearer wealth may be used upon occasion either wholly or in part CHAP. VIII His writings SOme affirme of whom is Soâ—icrates that he wrot nothing at all others that he wrot The Lybian History three Books dedicated to Dionysius Dialogues twenty five or rather twenty three for the number seemes corrupt in one Book some in the Attick dialect others in the Dorick their Titles these 1. Artabazus 2. To the shirwrackt 3. To Exiles 4. To a poor man 5. To Lais. 6. To Porus. 7. To Lais concerning a Looking-glass 8. Hermias 9. The Dream 10. To the Cup-bearer 11. Philomelus 12. To servants 13. To those who reproved him for using old wine and common women 14. To those who reproved him for feasting 15. An Epistle to Arete 16. To the Olympick exerciser 17. An Interrogation 18. Another Interrogation 19. A Chria to Dionysius 20. Another on an image 21. Another on Dionysius his Daughter 22. To one who conceived himselfe dishonoured 23. To one who endeavoured to give advice Exercitations â—ix Bookes Of pleasure mention'd by Laertius in the life of Epicure Of Physiology ont of which Laertius cites that Pythagoras was so named because he spake no less truth then Pythius Of the luxury of the Antients four Books containing examples of those who indulged to love and pleasure as the love of Empedocles to Pausanias in the first Book of Cratea to her son Periander of Aristotle to the Concubine of Hermias in the fourth of Socrates to Alcibiades Xenophon to Clinias plato to Aster Xenocrates to Polemo But these latter instances show that these Books were not write by this Aristippus Epistles four are extant under his name in the Socratick col lection put forth by Leo Allatius Socion and Panaetius reckon his treatises thus Of discipline Of vertue an Exhortation Artabazus The shipwrackt The banish'd Exercitations six Chria three To Lais. To Porus. To Socrates Of Fortune CHAP. VIII His death HAving lived long with Dionysius at last his daughter Arete sent to him to desire him that he would come to Cyrene to her to order her affairs for that she was in danger of oppression by the Magistrates Aristippus hereupon took leave of Dionysius and being on his voyage fell sick by the way and was forced to put in at Lipara an Aeolian Island where he dyed as may be gathered from this Epistle which he then sent to his Daughter Aristippus to Arete I Received your Letter by Teleus Wherein you desire me to make all possible hast to Cyrenc because your businesse with the Praefects goeth not to your minde and your Husband is unsit to manage your domestick affairs by reason of his bashsulness and being accustomed to a retirâ—â— life remote from the publick Wherefore assoon as I got leave of Dionysius I sailed towards you and being upon my journey fell sick by the way at Lipara where the friends of Sonicus provide carefully for me with such humanity as is needfull for one neer death As for your demand what respect you should give those whom I manumised who prosess they will never desert Aristippus whilst they have strength but ever serve him and you trust them in all things they have learned from me not to be salfe For your selfe I advise you to apply your selfe to the Magistrates which counsell will proâ—it you if you affect not rather to have much You will live most at ease if you contemn excess for they cannot be so unjust as to leave you in want You have two Orchards left sufficient to maintain you plentifully and that possession in Bernicia if alone left you were sufficiâ—nt to supply you fully I do not counsell you to neglect small things â— but not to be troubled for small things since vexation is not good even for great If when I am dead
easily and to give readily not as you do now turaing away delaying and trembling as if you had the palsey He said Men know not how much a Wallet a measure of Lupines and security of minde is worth The Epistles of Crates are extant wherein saith Laertius he writes excellent Philosophy in style resembling Plato He wrote Tragedies likewise full of deep Philosophy He died old and was buried in Baeotia METROCLES METROCLES was Disciple of Crates Brother to Hipparchia He first heard Theophrastus the Peripatetick c. afterwards apply'd himselfe to Crates and became an eminent Philosopher He burnt as Hecaton saith his writings saying These are the dreams of wilde phantastick youth He burnt likewise the dictates of his Master Theophrastus Vulcan come hither Venus needs thy aid He said Of things some are purchased by mony as Houses some by time and diligence as Learning Riches is hurtfull if not rightly apply'd He died old he strangled himselfe Of his Disciples are remembered Theombrotus and Cloemenes Demetrius of Alexandria was Auditor of Theombrotus Timarchus of Alexandria and Echicles of Ephesus were Disciples of Cleomenes Echicles heard also Theombrotus from whom came Menedemus of whom hereafter Amongst these was also Menippus of Sinopis HIPPARCHIA HIpparchia was likewise taken with the Discourses of those Cynicks she was Sister to Metrocles they were both Maronites She fell in love with Crates as well for his discourse as manner of life from which none of her Suitors by their Wealth Nobility or Beauty could divert her but that she would bestow her self upon Crates threatning her Parents if they would not suffer her to marry him she would kill her self Hereupon her Parents went to Crates desiring him to disswade her from this resolution which he endeavoured but not prevailing went away and brought all the little furniture of his house and shew'd her this saith he is your husband that the furniture of your house consider upon it for you cannot be mine unlesse you follow the same course of life She immediately took him and went up and down with him and in publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and went along with him to Feasts At a Feast of Lysimachus she met Theodorus the Atheist with whom she argued thus If that which if Theodorus do be not unjustly done neither is it unjustly done if Hipparchia do the same But Theodorus if he strike himself doth not unjustly therefore Hipparchia doth not unjustly if she strike Theodorus Theodorus answer'd nothing onely pluck'd her by the Coat which she wore not like a woman but after the manner of the Cynicks whereat Hipparchia was nothing moved whereupon he said Her Webbe and Loome She left at home I did saith she Theodorus and I think have not erred in choosing to bestow that time which I should have spent in weaving on Philosophy Much more saith Laertius is ascribed to her MENIPPVS MEnippus was a Cynick a Phoenician by birth Servant by condition as Achaicus affirms Diocles saith his Father was of Pontus called Bato Menippus for acquisition of riches wentto Thebes and was made free of that City He wrote nothing serious all his books being full of mirth not unlike the writings of Meleager Hermippus saith he was named Hemerodanista the dayly Usurer for he put out mony to Merchants upon Interest and took pawns at last being cheated of all his goods he hanged himself Some say the Bokes that are ascribed to him were writ by Dionysius and Zopyrus Colophonians which being ludicrous they gave to him as a person disposed that way they are reckoned thirteen Naenia's Testaments Epistles in the persons of the Gods Two natural Philosophers Mathematicians Grammarians Of Epicure Laertius reckons six of this name the first wrote the Lydian story and epitomiz'd Xanthus The second this The third a Sophist of Caria The fourth a Graver The fifth and sixth Painters both mention'd by Apollodorus MENEDEMVS MEnedemus was Disciple of Colotes of Lampsacum hee proceeded as Hippobotus relates to so great extravagance that hee went up and down in the habit of the Furies declaring he was come from the World below to take notice of such as offended and that he was to return thither to give an account of them He went thus attir'd a dark Gown to his heels girt with a purple girdle upon his head an Arcadian hat on which were woven the twelve signes tragick buskins a long beard in his hand an ashen staffe Hithertherto of the Cynicks FINIS THE HISTORY OF PHILOSOPHY The Eighth Part Containing the Stoick Philosophers LONDON Printed for Humphrey Moseley and Tho Dring An. Dom. 1656. ZENON â—â— ZENO CHAP. I. His Country Parents and first Studies THE Sect of Stoicks had its originall from the Cynicks Zeno was the Author thereof who having first been a Scholer of Crates and afterwards a hearer of other Philosophers at last instituted this new Sect. Hee was born at Cittium a Greek Sea-Town in the Isle of Cyprus with a lock'd Haven inhabited by Phoenicians whence he somtimes was termed the Phoenician His Father was called Mnaseas by some Demeas a Merchant whence was objected to Zeno the obscurity of his Birth and Country as being a stranger and of mean Parentage whereof he was so far from being ashamed that he refused to be made a Citizen of Athens as conceiving it an undervaluing of his own Country in so much as when he contributed to a Bath in Athens and his name was inscribed upon a Pillar with the Title of Philosopher he desired they would adde a Cittiean Zeno as Hecaton and Apollonius Tyrius relate enquiring of the Oracle what course he should take to lead the best kind of life was answer'd that he should converse with the dead whereupon he addicted himself to the reading of antient Authors Herein he was not a little furthered by his Father who as Demetrius saith trading frequently to Athens brought him as yet but very young many Socraticall Books which excited in him a great affection to learning Being now 17. or as Persaeus 22 years old hee took a voyage to Athens carried thither as well by his particular inclination to Philosophy as by his businesse which was to fell some Purple that he had brought out of Phoenicia He took along with him a hundred Talents and having sold his Merchandise applyed himself to Philosophy yet continued to lend his money out to Merchants upon interest so to improve his stock Some affirm his Ship was cast away in the Piraeum which news being brought him to Athens he seemed nothing at all moved but only said Thou dost well Fortune to drive me into a Gown or as Seneca Fortune commands me to study Philosophy more earnestly Others say that being troubled at the losse of his Ship hee went up to the City of Athens and sitting in a Booksellers shop read a piece of Xenophon's Commentaries where with being much pleas'd he asked the Bookseller where such
to be shaved diverted He held that the end is science which is to live so as to refer all things to Science joyned with life That Science is a habit susceptive of phantasies falling under reason Yet sometimes he said there is no end but that the end it selfe is changed by the things and those which are joyned to the things as Brasse of which the Statues of Alexander or Socrates is made That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ one is objected to unwise persons as well as wise the other to wise only Those things which are betwixt vertue and vice are indifferents His Bookes are written in a short stile consisting of few words but very efficacious wherein is contain'd what he held contrary to Zeno. His writings these of Exercitation of Passion of Suspition the Law-giver Majeutick Antipheron the Master the Preparative the Directive Hermes Medea Dialogues morall Theses His Disciples were called Herilians named by Cicero as a particular Sect amongst the Socraticks DIONYSIUS son of Theophantus an Heracleot from the change of his opinion sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retractor He was from the beginning studiously addicted to learning and writ Poems of all kinds then betook himselfe to Aratus being much pleased with him Of Philosophers he first heard as Diocles affirmes Heraclides his country-man then Alexinus and Menedemus after these Zeno. Revolting from Zeno he addicted himselfe to the Cyrenaeans he went to common houses and addicted himselfe to other pleasures He asserted the end to be pleasure and that by reason of his own purblindnesse for being much grieved thereat he durst not affirm griefe to be one of the indifferents He died eighty years old starved His writings are thus intitled Of apathy 2. of riches and favour and punishment of the use of men of good fortune of the Kings of the antients of things that are praised of the customes of the Barbarians SPHAERUS was of Bosphorus he first heard Zeno then Cleanthes and having made a sufficient progresse in learning went to Alexandria to Ptolomy Philopater where there arising a dispute whether a wise man doth opinionate and Sphaerus maintaining that he doth not the King commanded some Quinces Athenaeus saith Birds of wax to be set before him wherewith Sphaerus being cosen'd the King cried out that he assented to a false phantasy Sphaerus presently answered that he assented not that they were quinces but that it was probable they were quinces but comprehensive phantasie differs from probable for that is never false but in probable matters sometimes a thing falleth out otherwise than we imagined Mnesistratus accusing him that he denyed Ptolomy to be King he answered that he thought Ptolomy or such a one was King His writings are these Of the world of the seed of Elements of fortune of leasts against atomes and apparitions of the organs of sense upon Heraclitus five dissertations of morall description of office of appetite of passions 2. dissertations of a Kingdome of the Lacedemonian Common-wealth of Lycurgus and Socrates 3. of Law of Divination Erotick Dialogues of the Eretriack Philosophers of things like of definitions of habit of contraries 3. of reason of riches of glory of death of the art of Dialectick 2. of categorems of ambiguities Epistles CLEANTHES whom Zeno compared to writing tables that are so hard they will not easily admit an impression but having once received it keep it long He succeeded Zeno of him therefore apart Philon a Theban Callippus a Corinthian Possidonius an Alexandrian Athenodorus of Soli there were two more of the same name Stoicks Zeno a Sâ—donian Last in the Catalogue of his Disciples must be remembred an Eretrian youth mention'd by Stobaeus who heard Zeno till he came to be a man then returning to Eretria his Father asked him what he had learn'd all that time he answered he would shortly let him see and did so for not long after his Father in anger did beat him which he took quietly saying This I have learn'd to bear with the anger of a Father and not to oppose it In the life of Zeno for as much as he is author of that Sect it will be requisite to give account of the Doctrine of the Stoicks in generall wherein if the terms seem harshly rendred it will easily be forgiven by those who consider the Stoicks were no lesse particular in their words then in their doctrines THE DOCTRINE OF THE STOICKS The First PART CHAP. I. Of PHILOSOPHY in generall and particularly of DIALECTICK WISDOME is the Science of things divine and humane Philosophy is the exercitation of convenient Art Convenient is only and supream vertue Of Vertues in the most generall sence there are three kinds Naturall Morall Rationall for which cause Philosophy likewise hath three parts Physick Ethick Logick Physick when we enquire concerning the World and the things in the world Ethick is employ'd about humane life Logick is that part which concerns reason which is also called Dialectick Thus Zeno the Cittiean first divided it in his book of Speech and Chrysippus in his first book of Speech and in his first of Physicks and Apollodorus Ephillus in his first book of Introductions into Doctrines and Eudromus in his morall Institutions and Diogenes the Babylonian and Possidonius These parts Apollodorus calleth Places Câ—rysippus and Eudromus species others genus's That Logick is a part of Philosophy distinct from the rest wherein all the Stoicks agree is proved by two argumentsâ— the first this Every thing which useth another if that which the thing using useth be neither part nor particle nor part of part of any other it must be part or particle of the thing using as medicine useth the art of prescribing diet which art being neither part nor particle of any other is consequently a part or particle of Medicine of part as to the cure of particle as to the practise Philosophy is conversant about Logick Logick therefore is either a part or particle of Philosophy but a particle it is not for it is not a part either of the Contemplative or the Active That which is a particle of any thing ought to have the same matter and scope with that whereof it is a part Logick hath neither of these common with Active Philosophy the matter whereof is humane things and moderation of Appetite the common scope what in them is to be embraced or shunned but the matter of Logick is propositions the scope to demonstrate by a composure of propositions that which necessarily falls out upon the collection Neither is Logick a part of the Contemplative the matter whereof is things divine the end contemplation of them now if it be not a part either of the Contemplative or the Active it is not a particle of Philosophy but equally separate from both these and consequently it must be a part of it The second Argument is thus No Art frameth its own
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
him why he drew water he answer'd Do I only draw water Do I not also dig and water the ground and all for the sake of Philosophy For Zeno brought him up to this and bad him bring him an obolus gained by his labour Upon a time he brought in his gains before all his Disciples saying Cleanthes If he would could maintain another Cleanthes but they who have wherewithall to maintain themselves would be supply'd by others yet study philosophy nothing the more diligently Hence Cleanthes was called a second Hercules He was very laborious but dull and slow He used to write the dictates of Zeno in shells and the shoulder-blades of Oxen for want of money to buy paper He was his auditor 19. years For these reasons though Zeno had many other eminent Disciples yet he succeeded him in the School CHAP. II. His Apophthegmes HIs Fellow-Disciples derided him he took it patiently and being called Asse answered he onely could bear Zeno's burthen Another time being reproached as timerous therefore saith he I sin little Preferring his own Poverty before the plenty of the rich whilst they saith he Play at Ball I manure a hard barren soil He often chid himself being all alone which Aristo overhearing whom saith he do you chide he smiling answered a grey-headed old fellow without wit To one that said Arcesilaus abrogated the offices of life peace saith he dispraise him not for though he take away offices in discourse he commends them in his actions To whom Arcesilaus saying I cannot endure flattery I do indeed flatter replies Cleanthes when I say you speak one thing and do another To one that asked what he should teach his Son he answer'd in the words of Electra Peace peace a little step A Lacedemonian saying that labour was good hee laughed answering My son thou of a gen'rous race art come Disputing with a young man he asked him whether hee did feel the other answers he did he replyed why then do I not feel that you feel Sosythius the Poet saying in the publick Theatre when Cleanthes was present Those whom Cleanthes madnesse leads away hee sate still not changing his countenance whereupon the Auditors applauding him turned out Sosythius who afterwards coming to Cleanthes told him he was sorry that he had reproached him Cleanthes answer'd it were unsit I should behold unconcerned Bacchus and Hercules derided by the Poets and be angry ' at a little word against my self He compared the Peripateticks to Lutes that make good Musick but hear it not themselves Holding according to Zeno that the mind may be discerned in the countenance some merry young men brought an effeminate youth to him rustically cloathed desiring his opinion of that mans disposition He bad him depart which the other going to do sneezed Cleanthes presently cryed out I have found out the man he is effeminate To one that was all alone talking to himself you discourse saith he with a man that is not ill To one that was reproach'd him with his age I would be gone saith he but when I consider that I am in health fit to write and study I raber choose to stay Cleanthes bad those who came to hear him to fancy pleasure painted in a Tablet richly habited and adorned sitting upon a Throne the Vertues standing about her as her handmaids doing nothing else but wait on her commands and whispering in her ear if it can be phancied of a picture to bid her take heed of doing any thing imprudently that may offend the minds of men or any thing that may occasion grief He said whosoever sweareth at the same time sweareth truly or forsweareth himself if he intend to do that which hee sweareth though he do it not he sweareth truly if he intend it not he is forsworn One observing him silent said to him why do you hold your peace it is pleasant to talk to friends It is indeed answer'd Cleanthes but the more pleasant it is the more we ought to allow them the freedom of it Hee said that unlearned men differed from Beasts in their figure Being demanded why amongst the Antients when there were fewest Philosophers there were more eminent then at this time he answer'd because then they minded the thing it self now only in words To one that asked him how a man might be rich he answered by being poor in desire CHAP. III. His Writings HEE left behind him saith Laertius these excellent Books Of time Of Zeno's Philosophy Explications of Heraclitus 3. Of Sense 4. Of Art To Democritus To Aristarchus To Erillus Of Appetite 2. Archaeology Of God Of Gyants Of Hymenealls Of a Poet. Of Office 3. Of right consultation Of Gratitude Protreptick Of Vertues Of Ingenuity Of Gorgippus Of Envy Of Love Of Liberty The Art of Love Of Honour Of Glory The Politiekâ— Of Counsell Of Laws Of Iudging Of the reason of living Of speech 3. Of the End Of honest things Of Actions Of Science Of a Kingdom Of Friendship Of a Symposium That the vertue of man and woman is the same That a wise man may use Sophismes Of Chria's Dissertations 2. Of Pleasure Of Properties Of Inexplicables Of Dialectick Of Tropes Of Categoremes Besides these are mention'd Of Atoms Of Brasse Of Sumptions Fabulous Traditions The Art of Rhetorick CHAP. IV. His Death HE lived according to Laertius 80. years according to Lucian 99. The occasion of his death this being troubled with a forenesse of his gumms Stobaeus saith an Ulcer under his Tongue he was enjoyned by the Physitians to fast two daies which he did and was wel then they told him he might eat again but he would not saying he was now gone a great way on his journey would you have me â—aith he having past over the greatest part of my life return back again and begin it anew Having fasted two daies more hee died Simplicius saith he saw an exquisite statue of Cleanthes in Assus an example of the magnificence of the Romance Senate dedicated to his honour CHRYSIPPVS CHAP. I. His Life CHrysippus was of Soli a City of Cilicia afterwards called Pompeiopolis his Father was of Tarsis named Apollonius or as Suidas Apollonides who came and lived at Soli which perhaps gave Laertius and from him Suidas occasion to doubt whether Chrysippus himself were not of Tarsis He first exercised in the Hippodrome Hecaton saith that having wasted his Patrimony in the Kings service hee applyed himself to Philosophy Coming to Athens he heard as some affirm Zeno or rather as Diocles and others Cleanthes from whom whilst he was yet alive he dissented He was an eminent Philosopher ingenious and acute in every thing so that in most opinions he differ'd from Zeno and Cleanthes to whom he would only say tell me the Doctrines and let me alone for proofes If at any time he crossed Cleanthes in dispute he was afterwards sorry for it often saying Of happinesse in all I am
a ship to transport him back to Creet he refused their gift and money nor would accept of any thing but a little branch of sacred Olive out of the Tower wherewith having procured a league betwixt the Cnossians and Athenians he returned home and soon after died 157. years old or according to others 150. the Cretans say he wanted but one of 300. Xenophanes affirmes he heard him when he was 154 years of age His body the Lacedemonians kept by direction of the Oracle It was taken up many years after marked all over with Characters whence arose a proverb concerning abstruse things the skin of Epimenides He called himselfe Aeacus others named him Curâ—s He was a great Poet and writ many things in verse the subjects of his writings were these Initations Lustrations and other obscure matters in verse The generation and Theogony of the Curetes and Corybantes 5000 verses The building of Argo and expedition of Jason to Colchos 6500 verses Of sacrifices in prose Of the Cretan Common-wealth Of Minos and Rhadamanthus Of Oracles and responses out of which Saint Paul cites this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cretans are alwaies liers evill beasts slow bellies There is extant under his name saith Laertius an Epistle to Solon concerning the orders of Government given by Minos to the Cretans which Demetrius conceives of later date not written in the Cretan but Athenian language but I have met with another to this effect Epimenides to Solon Be of comfort friend for if Pisitratus were ruler of Athenians inured to servitude and void of discipline his way perhaps might continue for ever But now he subjects not base people but such as are mindfull of Solons instructions who ashamed of their bondage will not brook his Tyranny And though he should settle himself in the government unmoveable yet I hope it will not devolve to his children for it is hard for free persons brought up under excellent lawes to suffer bondage As for you wander not but come to Creet to me where you will find no oppressive Monarch If in travailing up and down you should light upon some of his friends I fear you may suffer some mischief There were two more of this name one a Genealogist the other writ in the Dorick dialect concerning Rhodes PHERECYDES PHerecydes was of Syrus one of the Cyclades near Delus son of Badys or as others Babis born according to Suidas in the 46. Olympiad he lived in the time of Alyaltes King of Lydia contemporary with the seven Sophists by some accompted one of them Laertius saith he was in the fifty ninth Olympiad Ciceâ—o in the time of Servius Tullus There are who affirm he heard Pittacuâ— others say he had no Master but procured and studied by himself the abstruse books of the Phoenicians Many strange things are related of him In Syrus being thirsty he required water of one of his Scholers which being drawn out of a well he drank and thereupon declared there would be an Earthquake within three daies in that Island which happening as he foretold gained him much credit though ascribed by Cicero not to a divine but naturall cause Again going to Iuno's Temple in Ianus he beheld a ship with full sail entring the Harbour he said to those that were present it would never come into the Haven whilst he was speaking a storm arose and the ship sunk in their sight Going by Messana to Olympia he advised Perilaus at whose house he lay to remove thence with all his Family which hee obey'd not Messana was soon after taken He bad the Lacedaemonians not to esteem gold or silver Hercules having so commanded him in a dream who appeared likewise to the Kings and bad them obey Pherecydes this some ascribe to Pythagoras He held opinions contrary to Thales but agreed with him in that of water that it is principle of all things Hee said the Gods called a Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first asserted â—he immortality of the soul according to some Tzetzes affirms he was Master to Thales but that suits with their times That he in structed Pythagoras is generally acknowledg'd The manner of his death is variously related Hermippus saith in a war betwixt the Ephesians Magnesians he desirous the Ephesians might be victors demanded of one present whence he was who answered of Ephesus draw me then saith he by the leggs into the Magnesian Territory and bid your country men after they have gained the battle bury me I am Pherecydes This message he delivered they overcame the Magnesians and finding Pherecydes dead buried him honourably some affirm he went to Delphi and threw himself from the Corycean Mountain But the more generall opinion is that he died most miserably his whole body eaten up with lice Pliny saith with Serpents which broke out of his skin whereby when his face became deform'd he avoided and refused the sight of his acquaintance when any one came to visit him as Pythagoras did and demanded how he did he putting out his finger at the key hole consumed by his disease showed them the condition of his whole body Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the skin showeth which words the Philosophers take in an ill sense The Delians affirm the God of that place sent this disease to him out of anger because he boasted much of his own wisdom to his disciples saying if he should never sacrifice to any God he should lead a life no lesse pleasant then those that offered hecatombs Pythagoras buried him his tomb carried this inscription Of wisdom I comprise the utmost bound Who further would be satisfied must sound Pythagoras of Greeks the most renown'd Some affirm he was the first that writ in prose which others ascribe to Cadmus He writ Heptamuchos or Thocrasia perhaps the same with his Theology ten books containing the origine and succession of the Gods if not mistaken for the Theogony of the younger Pherecydes an obscure dark work the allegories whereof Isidore cited by Clemens Alexandrinus conceives taken from the prophecy of Cham. Concerning this Book there is extant an Epistle under the name of Pherecydes but may well be suspected to be spurious Pherecydes to Thales WEll may you die when ever your fatall hower arrives as soon as I received your letter I fell sick was overrun with lice and had a feavour whereupon I gave order to my servants that as soon as I were buried they should carry the Book to you if you with the rest of the wise men approve it publish it if you approve it not publish it not for me it doth not please there is no certainty in it whatsoever the Theologist saith you must understand otherwise for I write in fables Constrain'd by my disease I have not admitted of any Physician or friend but when they came to the door and asked how it was with me putting my finger out at the
naturall Philosopher for first bringing that kind of learning to Athens but how that consists with his relation to Anaxagoras who as he acknowledgeth studied naturall Philosophy thirty years in Athens Casaubone justly questions Euripides as the writer of his life affirms son of Mnesarchus born at the first time of Xeâ—xes's expedition into Greece the same day that the Grecians overthrew the Persians was first a Painter then an Auditor of Anaxagoras but seeing him persecuted for his opinâ—ons lastly converted himself to Tragick poesy Socrates Son of Sophroniscus was according to Aristoxenus an Auditor of Anaxagoras till he left the City and thereupon applyed himself to Archelaus which Porphyrius reckons above the 17th year of his age or rather the ninteenth Democritus also is by some affirmed being younger then Anaxagoras forty years to have applyed himself to him but Laertius affirms he could not endure Democritus shunn'd his conversation Phavorinus likewise attests that because he would not admit him Democritus profess'd himself his Enemy and denyed his opinions of the Sun and Moon but said they were ancient and that he stole them as likewise his description of the world and assertion concerning the mind Meâ—rodorus of Lampsacum is likewise mentioned by Laertius as friend to Anaxagoras CHAP. V. OF his triall Death sentences and writings Of his tryal saith Laertius there are several reports Sotion in his treatise of the succession of Philosophers saith he was accused by Cleon of impiety for asserting the Sun to be a burning plate but being defended by Pericles his Scholar hee was fined five Talents and banish'd Satyrus that he was cited to the Court by Thucydides who was of the contrary faction of Pericles accused not onely of impiety but of holding intelligence with the Persians and in his absence condemned to death when news was brought him at the same time both of the death of his Sons which according to Aelian were two all that he had and his own condemnation of the latter he said Nature long since condemned both them me to death of his Sons with a calm look You tell me nothing new or unexpected I knew that I beget them mortall which some â—scribe to Solon others to Xenophon Demetrius Phalereus saith hee buried them with his own hands Hermippus he was imprison'd to be put to death but Pericles appearing before the Judges asked if they knew any thing in his life that they could accuse to which they answered nothing but I saith he am his disciple then be not tansported by Calumnies to kill the man but believe me and set him at liberty so he was dismissed but not able to brook the disgrace hee kill'd himself Hieronymus saith that Pericles brought him into the Court in poor garments extenuated with sicknesse an object â—itter for compassion then Justice And thus much saith Laertius of his Tryall Suidas that he was cast into Prison by the Athenians for introducing a new opinion concerning God and banish'd the City though Pericles undertook to plead his cause and that going to Lampsacum he there starv'd himself to death Iosephus that the Athenians believing the Sun to be God which he affirm'd to be without sense and Knowledge hee was by the votes of a few of them condemned to death But if we credit Plutarch he was neither condemned nor accused but by Pericles who fear'd the Ordinance of Diopithes which cited those that held prophane or sublime Opinions sent out of the City Yet else-where hee confesseth he was accused His departure from Athens being 30. years after his coming thither falls the third year of the 82. Olimpiad the 63. of his age Thence he went to Lampsacum where he continued the rest of his age which extended to 22. years more so little mindfull of Aâ—hens or of his Country as to one who told him that he was deprived of the Athenians he answered no but they of me and to his friends who when hee fell sick asked if hee would be carried to Clazomonae his Country no said he there is no need the way to the grave is alike every where Before he died the Magistrates of the City asked him if he would they should do any thing for him hee answered that his onely request was that the boyes might have leave to play yearly on that day of the month whereon he died which custom saith Laertius is continued to this time Those of Lampsacum buried him magnificently with this Epitaph Here lies who through the truest paths did passe O' th world Celestiall Anaxagoras Aelian mentions two altars erected to him one inscribed to the mind the other to truth Laertius concludes his life with this Epigram Fam'd Anaxagoras the Sun defin'd A burning plate ' for which to die design'd Sav'd by his Scholar Pericles But he Abandon'd life to seek Philosophie He is observed never to have been seen either to laugh or smile Being demanded if the Mountains of Lampsacum would in time become Sea he answered yes if time fail not first Beholding the tomb of Mausolus he said a sumptuous Monument was a sign the substance was turned into stone He first affirmed the poesy of Homer to consist of virtue and Justice to which Metrodorus added that the Poet was skilfull in naturall Philosophy He conceived that there are two lessons of death the time before our birth and sleep Laertius and Clemens Alexandrinus assert him first of the Philosophers that put forth a Book He writ Of Natural Philosophy out of which Aristotle cites these fragments All these things were together which was the beginning of the book and â—o be such is to be changed Plato this The mind is the disposer and cause of all things Athenaeus this what is commonly called the milk of the hen is the white of the egge Plato censures the book as not using the mind at all nor assiging any cause of the order of things but aeriall aetheriall and aquatick Natures and the like incredible things for causes The quadrature of the Circle which treatise Plutarch saith hee composed during his imprisonment There were three more of the same name the first an Oratour follower of Isocrates the second a statuary mentioned by Antigonus the last a Grammarian Scholar to Zenodotus ARCHELAVS ARchelaus was either an Athenian or a Milesian his Father Apollodorus or according to some Mylon he was Scholer to Anaxagoras Master to Socrates He first transferr'd naturall Philosophy out of Ionia to Athens But how that can be when Anaxagoras his Master taught there thirty years Casaubone justly questions and therefore was called the Natural Philosopher in him naturall Philosophy ended Socrates his Scholer introducing morality but hee seemeth also to have touched morall Philosophy for he treated of lawes of things honest and just from whom Socrates receiving his learning because he increased it is therefore thought
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
you 〈◊〉 my advice for the education of young Aristippus go to Athens and above all esteem Xantippe and Myrto who have often spoke to me to bring you to the Eleusinâ—an Festivalls Whilst you lead this pleasant life with these let the Cyrenaean Praefects be as unjust as they please in your naturall end they cannot prejudice you Endeavour to live with Xantippe and Myrto as I did hereto fore with Socrates composing your selfe to their conversation for pride is not proper in that place If Tyrocles the son of Socrates who lived with me at Mâ—gara come to Cyrene it will be well done to supply him and to respet as your own son If you will not nurse a daughter because of the great trouble it gives you send for the daughter of Eubois to whom you have heretofore expressed so much kindness and named after my Mother and I also have often called her my friend Above all take care of little Aristippus that he may be worthy of us and of Philosophy Eor this I leave him as his true inheritance the rest of his estate finds the Cyrenaean Magistrates adversaries But you writ me not word that any offered to take that away from you Rejoyce dear daughter in the possession of those riches which are in your power and make your son possess them likewise I wish he were my son but being disappointed of that hope I depart with this assurance that you will lead him in the pa hs trodden by good men Farewell and grieve not for us Of his Children besides this Arete his Daughter whom he educated in Philosophy is remembered also a Son whom for his stupidity he disenherited and turned out of dores for which being reproved by his Wife who alledged that he came from himselfe He spitting said This comes from me too but profiteth me nothing Or as Laertius We cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all unnecessary things as far as we can from us Arete had a Son named from his Grandfather Aristippus and from his Mothers instructing him in Philosophy surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides these two Aristippus the Grandfather and the Grandson Laertius reckons two more of the same name One writ the History of Arcadia the Other was of the new Academy CHAP. IX His Disciples and Successors Of the Auditors of Aristippus besides his daughter Arete whom he taught with much care and brought up to great perfection in Philosophy are remembred Aethiops of Ptolemais and Antipater of Cyrene Arete communicated the Philosophy she received from her Father to her Son Aristippus the younger Aristippus transmitted it to Theodorus the Atheist who instituted a Sect called Theodorean Antipater communicated the Philosophy of Aristippus to Epitimides his Disciple Epitimides to Paraebates Paraebates to Hegesias and Anniceris These two last improving it by some additions of their own obtained the honour each of them to have a Sect named after them Hegesiack and Annicerick HEGESIAS CHAP. I. His Life HEGESIAS Disciple to Paraebates was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death's Oratour from a book he writ entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasion of one who had famish'd himself nigh to death but was called back to life by his friends in answer to whom hee in this Book demonstrated that death takes us away from ill things not from good and reckon'd up the incommodities of life and represented the evills thereof with so much Rhetorick that the sad impression thereof penetrated so far into the breasts of many hearers that it begot in them a desire of dying voluntarily and many laid violent hands upon themselves Whereupon hee was prohibited by Ptolomy the King to discourse any more upon this Subject in the Schools CHAP. II. His Philosophy HIS Disciples were from him called Hegesians They held the same chief good and Evill with the Cyreneans further asserting That Kindnesse Friendship and Benevolence are in themselves nothing not expetible but in respect of those benesits which cannot consist without those persons That Perfect Felicity is absolutely impossible because the body is disordered by many troubles in which the Soul shares and most of those things which we hope are prevented by chance That Life and Death are in our choice That nothing is by nature pleasant or unpleasant but by the raâ—ity and unusuallness of things or satiety some are delighted therewith others not That Poverty and Wealth conferre nothing to Pleasure neither are the rich poor affected with Pleasure severall waies Servitude and Liberty Nobility and Meanness Glory and ignominy differ nothing in this respect That to live is advantageous for a fool indifferent to a wise man That a wise man ought to do all things in consideration of himself and preferre none before himself for though possibly he may receive benefits from others very great in outward appearance yet are they nothing in comparison of those which he dispenseth That Sense conferrs nothing to certain knowledge for all act by the rules of tâ—eir own reason That offences ought to be pardon'd for no man offends willingly but compelled by some affection That we should hate no man but instruct him better That a wise man should not insist so much upon choice of good things as upon evill making it his scope and end to live neither in Labour nor Grief which they do who are inclined neither way to the objects of Pleasure ANNICERIS CHAP. I. His Life ANNICERIS was of Cyrene Disciple to Paraebates yet Suidas saith he was an Epicurean and that he lived in the time of Alexander He was excellent in Chariot-racing of which one day he gave a testimony before Plato and drove many courses round the Academy so exactly that his wheeles never went out of the track to the admiration of all that were present except Plato who reprehended his too much industry saying it was not possible but that he who employed so much paines about things of no value must neglect those of greater concernment which are truly worth admiration When Plato by the command of Dionysius was sold as a slave in Aegina Anniceris fortuned to be present who redeemed him for 20. or according to others 30. minae and sent him to Athens to his friends who presently returned the mony to Anniceris but he refused it saying they were not the only persons that deserved to take care of Plato He had a Brother named Nicoteles a Philosopher hee had likewise the famous Posidonius to be his Disciple CHAP. II. His Philosophy HIS Disciples were called Annicerians They as the rest placed all good in Pleasure and conceived virtue to be only commendable as far as it produced Pleasure They agreed in all things with the Hegesians but they abolished not friendship good will duty to parents and actions done for our Country They held That although a wise man suffer trouble for those things yet he will lead a life nothing the lesse happy though he enjoy but few Pleasures
That the Felicity of a friend is not expetible in it self for to agree in judgement with another or to be raised above and fortified against the generall opinion is not enough to satisfie reason but wee must accustom our selves to the best things because of our innate vicious inclinations That a friend is not to be entertained only out of usefull or necessary Ends nor when such fail is to be cast off but out of an intimate good-will for which we must also undergo trouble For though they placed as the rest the chief end and good in pleasure and professed to be grieved at the loss thereof yet they affirm that we ought to undergo voluntarily labours out of love to a friend THEODORVS CHAP. I. His Life THEODORUS heard Anniceris Dionysius the Logician Zeno the Cittiean and Pyrrho the Ephectick He was called the Atheist because he held there was no God wrote a treatise Suidas saith many wherein he endeavoured to refell all arguments to the contrary out of of which Epicurus borrow'd much Afterwards he was abusively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasion of a dispute with Stilpo to this effect Do you believe saith Stilpo you are whatsoever you affirm your self to be Theodorus granting then continues Stilpo if you should say you were a God were you so To which Theodorus assenting Stilpo reply'd Then impious man you are a Bird or any thing else by the same reason He was ejected out of Cyrene by the Citizens whereupon hee said pleasantly You do not well Cyreneans to thrust me out of Lybia into Greece Thence he went to Athens where he should have been cited to the Court of Areopagus and lost his life but that he was freed by Demetrius Phalereus Being likewise banished thence he went to Ptolomy the Son of Lagus with whom he lived and was by him sent on Embassy to Lysimachus to whom speaking Atheistically Lysimachus said Are not you that Theodorus that was banished Athens he answered it is true the Athenians when they could bear me no longer as Semele Bacchus cast me out Lysimachus reply'd see that you come no more to me No answered he unless Ptolomy send me Myâ—hro Son of Lysimachus being present said you seem not only ignorant of the Gods but of Kings How saith he am I ignorant of the Gods who believe you an Enemy to them Lysimachus threatned them with Death gloryâ—aith â—aith he in a great matter a Cantharides can do as much Or as Stobaeus I knew not that you had not the power of a King but of poisor Hereat incensed he commanded he should be crucified Threateâ— saith he those things I pray to your purple Nobles it is all oâ—e so Theodorus whether he rot above or under ground Finally he went to Cyrene and lived with Marius in much repute in that City out of which he was first ejected Disputing witâ— Euryclides a Priest he asked what persons those were who deâ—ile mysteries Euryclides answered Those who communicate them to persons not initiated Then replyed he you do impiously in declaring them to such What oâ—â—ers ascribe to Aristippâ—s and Diogeneâ— sâ—ime â—â—ttriâ—â—te to Theodorus and Metrocleus a Cynick who saying You would not want Disciples if you washed Herbs Theodorus anâ—wer'd Neither would you wash Herbs if you knew how to converse with Men. He said of Hipparchia the Wife of Crates This is she who hath given over the Shuttle to put on a Cloak CHAP. II. His Philosophy HE taught all manner of Learning and instituted a Sect called Theodorean He asserted Indifference that there is no difference of things That our end or chiefe good and greatest ill are joy and sorrow one consisting in prudence the other inimprudence That prudence and justice are good things the contrary habits ill the mean pleasure and grief He took away Friendship because it is neither in fooles nor wise-men those being uncapable to make use of it the thing it selfe vanisheth these not needing it as being sufficient to themselves That it is reasonable that a wise man expose not himselfe to danger for his Country Wisdome ought not to be lost for the preservation of fooles That the World is our Country That a man upon occasion may commit theft adultery and sacriledge there being nothing in these naturally evill if that opinion were taken away which is built upon the agreement of fooles That a wise man may publiâ—kly without shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He used such inductions as these Is not a woman that is skilfull in Grammar prositable in that respect as a Grammarian Yea is not the same of a youth Yes Is not a beautifull woman then profitable as being handsome Yes Then she who makes right use of it doth not amisse In these kinds of Questions he was very subtle CHAP. III. His death writings c. AMphicrates saith that he was condemned by the Law for Atheism and drunk Hemlock He wrot besides that which appertained to his sect many other things Laertius reckons twenty of this name The first a Samian son of Rhaecus who advised to lay the foundation of the Temple at Ephesus upon Embers For the place being wet he said that Coales when they forsake the nature of Wood acquire a solidity not to be violated by moysture The second of Cyrene a Geometrician whose Disciple Plato was The third this Philosopher The fourth writ of exercising the voice a famous Book The fifth writ of Law-givers beginning with Terpander The sixth a Stoick The seventh writ the Roman History The eight a Syracusian writ Tacticks The ninth a Byzantine a Sophist eminent for civill Pleas. The tenth of the same Country mention'd by Aristotle in his Epitome of Oratours The eleventh of Thebes a Statuary The twelfth a painter mention'd by Polemon The thirteenth of Athens a Painter of whom writes Menodotus The fourteenth of Ephesus a painter of whom Theophanes in his treatise of painting The fifteenth a Poet who wrote Epigrams The sixteeâ—th wrot of Poets The seventeenth a Physician Disciple to Athenaeus The eighteenth of Chios a Stoick The ninteenth of Miletus a Stoick The twentieth a Tragick Poet. BION CHAP. I. Bion his life OF the Theodorean Sect was BION Beristhenite What his Parents were and what his employments he diverted himselfe to Philosophy he related to Antigonus King of Macedonia in this manner Antigonus asked Whence art thou Who thy Parents What thy Town Bion perceiving himselfe to be reproached answered thus my Father was a freeman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying he was a seller of salt-fish a Boristhenite he had not a face but instead thereof a brand mark which declared the ill disposition of the owner My Mother he married out of a common Brothel-house a Lacedemonian Curtezan named Olympia being such a Woman as such a man could get My Father for couzening the State was sold and all our Family for slaves I being a young likely youth was bought by an
Oratour who dyed and left me all he had I tore and burnt his Papers went to Athens and there applyed my selfe to Philosophy This is the blood and race I boast to own Thus much concerning my selfe Let Perseus therefore and Philonides forbear to enquire after these things and look you upon me as I am in my selfe You do not use O King when you send for Archers to enquire of what Parentage they are but set them up a mark to shoot at Even so of friends you should not examine whence but what they are Bion indeed setting this aside was of a versatile wit a subtle Sophist and gave many furtherances to the exercisers of Pâ—ilophy in some things he was He first heard Crates the Academick but despising that Sect rook a â—ordid Cloak and Scrip and became a Cynick to which Laertius ascribes his constancy expert of perturbation Then he followed Theodorus the Atheist who profest all manner of learning to whose opinions he addicted himselfe and was called a Tâ—â—odoreaâ— Afterwards he heard Theophrastus the Pâ—ripatetick CHAP. II. His Apophthegms HE left many memorialls and profitable Apophthegmes as Being reproved for not endeavouring to Catch a young man new Cheese saith he will not stick to the hook Being demanded what man is most perplexed he saith he who aimes at the highest Content To one who asked his advice whether he should marry or not for this some ascribe to Bion which Agellius to Bias the mistake perhaps grounded upon the nearnesse of their Names he answered if you take a fowl Wife she will be a Torment if a fair Common He said that Age is the Haven to which all ills have recourse That Glory is the Mother of years That beauty is a good which concerns others not our selves That Riches are the Sinewes of Things To one who had consumed his Patrimony Earth saith he devoured Amphiaraus but you devour Earth He said it is a great ill not to be able to bear ill He reproved those who burn men as having no Sense and again burn them as having Sense He used to say it is better to yeeld our own youth and Beauty to others then to attempt anothers for he that doth so injures both his body and Soul He vilified Socrates saying if he could enjoy Alcibiades and did not he was a fool if he could not he did no great matter He said the way to the next World is easie for we find it blindfold He condemned Alcibiades saying when he was a boy he drew away Husbands from their Wives when a man Wives from their Husbands At Rhodes whilst the Athenians exercised Rhetorick he taught Philosophy for which being reproved I bought Wheat saith he and shall I fell Barley He said they who are punished below would be more tormented if they carried Water in whole Vessells then in Vessells full of holes One that was extreamly talkative desiring his assistance in a businesse I will doe what I can for you saith he if you send a Messenger to me and come not your self Travelling with very ill Company they fell amongst theeves we shall be undone saith he unlesse we be known He said Arrogance is the obstruction of Virtue Of a rich man Covetous he hath not money saith he but money him He said Covetous persons keep their Wealth so strictly that they have no more use of their own then of anothers He said when we are young wee use Courage when old Wisdom Wisdom excells other Vertues as the Sight the other Senses He said no man should be reproached for old age that being a Condition all pray they may arive at it To an envious man sad I know not saith he whether some ill hath befaln you or some good another He said impiety is an ill companion to bold language For though his Speech he free To Bondage yield must hee That friends whatsoever they prove ought to be retained lest we seem to have conversed with wicked persons or to shunne Good Being Demanded if there were any Gods he said Old man wilt thou not drive this â—roud away He conceived that he might make a Field fertile sooner by praising then by manuring it He said they who love to be flattered are like Pots carried by the ear To one who asked him what folly is he said the Obstruction of Knowledge He said good men though Slaves are free but wicked men though free are slaves to many Pleasures He said Grammarians whilst they enquire after the Errors of Ulysses mind not their own nor see that they themselves go astray as well as he in taking pains about uselesse things He said Avarice is the Metropolis of all Evill Seeing a Statue of Persaeus under which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persaeus of Zeno a Cittiean he said the writer mistook for it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno's servant as indeed he was CHAP. III. His Death AT last falling sick as those of Chalcis say for he died there he was perswaded to suffer ligatures by way of charme hee recanted and profest repentance for all hee had said offensive to the Gods Hee was reduced to extream want of such things as are most necessary to sick persons untill Antigonus sent to him two servants and himself followed in a litter as Phavorinus affirms in his various History of that sicknesse he dyed on whose death thus Laertius Bion the Boristhenite By his Birth to Scythia known Did religious duties slight Gods affirming there were none If to what he then profest Firm he had continued still Then his tongue had spoke his breast And been constant though in ill But the same who Gods deni'd He who sacred fanes despis'd He who mortalls did deride When to Gods they sacrific'd Tortur'd by a long disease And of deaths pursuit afraid Guifts their anger to appease On their hearths and Altars laid Thus with smoak and incense tries To delight their sacred scent I have sinn'd not only cries And what I profest repent But unto an old wives charms Did his willing neck submit And about his feeble armes Caus'd them leather thongs to knit And a youthfull sprig of bayes Did set up before his gate Every means and way essaies To divert approaching fate Fool to think the Gods might be Brib'd with gifts their favours bought Or the sacred Deitie Were and were not as he thought But his wisdoms titles now Tum'd to ashes not avail With stretch'd arms I know not how Hail he cried great Pluto hail Of this name Laertius reckons ten The first contemporary with Pherecydes the Syrian of Proconnesus who writ two Books extant in his time The second a Syracusian wrote of the Art of Rhetorick The third this Philosopher The fourth an Abderite of the Family of Democritus a Mathematician he wrote in the Attick and Ionick Dialect He first said there were some habitable parts of the earth where it was six months day and six months night The fift of Soleis he wrote the Aethiopick
three hundred next he bequeaths to you a piece of ground worth one hundred Crownes provided his Will be not lyable to the Falcidian Law by which all Legacies are made void if the surplusage remaining for the Heires amount not at the least to the fourth part of the Goods The Question is what right you have I say the question is not to be resolved being of that kind which the Dialecticks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what part soever we take for true will prove false If we say the Legacies are valid the Will comes within compasse of the Falcidian Law whereby the condition being defective the Legacy is invalid Again if because the condition being defective the Legacies are not valid it is not lyable to the Falcidian Law and if the Law take not place upon the condition you are not to have what was bequeathed you So much was this Sophisme esteemed that Seneca affirmes many Books to have been written upon it Laertius reckons six distinct Treatises of Chrysippus Athenaeus and Suidas averr that Philetus a Choan dyed of a Consumption occasion'd by excessive study up-this Question only Electra named likewise from the chiefe Examples of which thus Lucian Electra the illustrious Daughter of Agamemnon knew and knew not the same thing Orestes unknown standing by her she knew that Orestes was her Brother but she knew not that he was Orestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vailed named also from the matter thus instanc'd by Lucian CHR. Answer me Do you know your Father MERC. Yes CHR. What if I should bring one unto you vailed what would you say that you knew him or not MERC. That I did not know him CHR. And yet that man proves to be your Father therefore if you `knew not the man you knew not your Father MERC. No truly but â—pul off his vail and I shal discover the truth Of the same kinde is that of the Sophists which Aristotle affirmes Socrates in Plato's Meno vainly labours to resolve Do you know all Paires are even or not The other answering he knew it The Sophist brings forth a pair of some thing which he had held hidden under his Cloak and askes Did you know that I had this Even pair or not the other confessing he knew not Then saith he you know and know not the same thing Sorites By Cicero termed a Cervalis who defines it to be when any thing by degrees is added or taken away as a Heap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made by adding a grain or rather as Iulianus when from things Evidently true by very short Mutations the Dispute is led to such things as are Evidently false the same ulpian The Common example mentioned by Cicero Laertius Sextus Empiricus and others in this are not two a few are not three so likewise Are not four the same So on to ten But two are a few and therefore ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horned Denominated as the rest from the Example what you lost not you have you lost not Hornes therefore you have Horns Repeated by Seneca Agellius and others Of this kind St. Hierome observes that to bee which the Pharisees objected to our Saviour He came saith he from Galilee to Judea wherfore the faction of Scribes and Pharisees asked him whether it were lawfull for a man to put away his Wife for any cause that they might Entrap him by a Horned Syllogisme whatsoever he would answer being liable to exception if he should say a Wife might be put away for any cause and another taken he being a Professor of modesty should contradict himself but if he should answer a Wife ought not to be put away for any cause he should be accounted guilty of Sacriledge judged to do contrary to the Doctrine of Moses and by Moses of God Our Lord therefore so tempers his answer that he passeth by their trap alledging for Testimony the sacred Scripture and Naturall Law opposing the first Sentence of God to the second which was granted not from the will of God but Necessity of Sin The same Father instanceth another of the same kind proposed to him I was assaulted at Rome by a very Eloquent person with that which they call a Horned Syllogism so as which way soever I turned I was more entangled To marry a Wife saith he is it a sin or not I plainly not thinking to avoid his ambush said it is not a sin He then propounded another Question in Baptism are good works remitted or Evill I with the like simplicity answered sins are remitted when I thought my self secure Hornes began to bud out on each side on me and the hidden forces to discover themselves if saith he to marry a Wife be not a sin and that Baptisme remitteth Sinnes whatsoever is not remitted is reserved ALEXINUS Amongst the many Disciples of Eubulides was Alexinus an Elean a great lover of Contention and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from redarguing He most opposed Zeno. Hermâ—ppus saith he went to Olympia and there profest Philosophy his Disciples questioning why he lived there he answered he meant to institute a Sect and call it Olympick but his Disciples wanting subsistence and disliking the Air departed he continued there solitary with one servant only and swimming in the River Alphaeus was hurt with a Reed whereof he dyed He wrote against other Philosophers besides Zeno. And against Ephorus the Historian EUPHANTVS From Alexinus came Euphantus an Olinthian Master to King Antigonus Father of Demetrius Grandfather of Antigonus Gonatus He died of Age He writ The History of that time Tragedies many which upon their publique representations were much applauded An Oration upon a Kingdom to Antigonus very Celebrious APOLLONIVS CRONVS OF the Disciples of Eubulides was Apollonius Cronus Strabo saith he was Cyrenaean by birth and calls him Cronus Apollonius implying the latter to be a sirname from Apollonia a Town of Cyrene DIODORVS CHAP. I. His Life DIodorus was of Iossus a City of Caria Son of Ameinias Laertius saith he heard Eubulides Strabo that he heard Apollonius Cronus after whom he was called Cronus the name of the Master being transmitted to the Disciple by reason of the obscurity of the true Cronus of Diodorus thus Callimachus ev'n Momus writ Upon the Walls Cronus hath wit He lived with Ptolomeus Soter in whose presence being questioned by Stilpo in such things as upon the sudden he could not answer he was not only punished by the King but reproached with the name of Cronus whereupon he went from the Feast and having written an Oration upon that question died of grief CHAP. II. His Philosophy STrabo and Laertius affirm he was a Dialectick The Dialecticks saith Cicero teach in their Elements to judge whether a â—onnex a proposition which hath the conjunction if be true or false as this if it be day it is light how much is
person very knowing therein as his writings manifest because the Athenians were accustomed to Laws different from his sense His fame spreading to the Arcadians and Thebans they sent Embassadours earnestly to request him to come over to them not noly to instruct their young men in Philosophy but which was of higher concernment to ordain Laws for Megalopolis a Citty then newly built by the Arcadians upon occasion of the great defeat given them by the Lacedaemonians in the first year of the 103. Olympiad Plato was not a little pleased at this invitation but asking the Ambassadours how they stood affected to a parity of Estates and finding them so averse from it as not to be by any means induced thereto he refused to go but sent Aristonimus his familiar friend The Cyrenaeans likewise sent to him desiring him to send them Laws for their City but he refused saying it was difficult to to prescribe Laws to men in prosperity Yet to severall people upon their importunities he condescended To the Syracusians he gave Laws upon the ejection of their King To the Cretans upon their building of Magnesia he sent Laws digested into twelve Books To the Ilians he sent Phormio to the Pyrrheans Mededimus his familiar friends upon the same designe This is enough to justifie him against those who accuse him of having written a form of Government which he could not perswade any to practise because it was so severe and that the Athenians who accepted the Laws of Draco and Solon derided his CHAP. XI His Vertues and Morall Sentences HE lived single yet soberly and chastly insomuch as in his old age in compliance with the vulgar opinion he sacrificed to Nature to expiate the crime of his continence So constant in his composure and gravity that a Youth brought up under him returning to his Parents and hearing his Father speak aloud said I never found this in Plato He ate but once a day or if the second time very sparingly he slept alone and much discommended the contrary manner of living Of his Prudence Patience Magnanimity and other Vertues there are these instances Antimachus a Colophonian and Niceratus a Heracleot contending in a Poetick Panegyrick of Lysander the prize was bestowed upon Niceratus Antimachus in anger tore his Poem Plato who at that time was young and much esteemed Antimachus for his poetry comforted him saying Ignorance is a disease proper to the ignorant as blindnesse to the blind His servant having offended him he bad him put off his coat and expose his shoulders to be beaten intending to have corrected him with his own hand but perceiving himselfe to be angry he stopt his hand and stood fixt in that posture a friend comming in asked him what he was doing Punishing an angry man saith he Another time being displeased at his servant for some offence do you saith he to Speusippus or as Laertius to Xenocrates accidentally comming in beat this fellow for I am angry And another time to his servant he said I would beat thee if I were not angry Fearing to exceed the limits of correction and thinking it unfit the Master and servant should be alike faulty Chabrias the generall being arraigned for his life he alone shewed himselfe on his side not one of the Citizens else appearing for him Crobulus the Sycophant met him accompanying Chabrias to the Tower and said unto him Do you come to help others you know not that the poyson of Socrates is reserved for you Plato answered When I fought for my Countâ—y I hazarded my life and will now in duty to my friend At the Olympick Games he fell into company with some strangers who knew him not upon whose affections he gained much by his affable conversation Dining and spending the whole day with them not mentioning either the Academy or Socrates only saying his Name was Plato When they came to Athens he entertained them curteously Come Plato said the strangers shew us your namesake Socrates his Disciple bring us to the Academy recommend us to him that we may know him He smiling a little as he used said I am the man Whereat they were much amazed having conversed so familiarly with a person of that eminence who used no boasting or ostentation and shewed that besides his Philosophicall discourse his ordinary conversation was extreamly winning When he went out of the School he alwaies said See Youths that you imploy your idle houres usefully At a Feast he blamed those that brought in Musicians to hinder discourse Seeing a young man play at Dice reproved him he answered What for so small a matter Custome replies Plato is no small thing Being demanded whether there should be any record to posterity of his actions or sayings as of others before him First saith he we must get a Name then many things will follow Getting on Horse-back he immediately lighted again saying He feared lest he should be carried away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a high wilfull conceit a metaphor taken from a Horse He advised drunken and angry men to look in a Glasse and it would make them refrain from those vices He affirmed that to drink to the excesse of drunkennesse was not allowable at any time unlesse upon the festivall of that God who gives Wine Sleep also much displeased him whence he saith in his Lawes No man sleeping is worth anything That truth is more pleasing to all then any feign'd story so of truth he saith de legibus Truth O guest is an excellent thing and durable but to this we are not easily perswaded Being told that Xenocrates had spoken many unjust things against him he presently rejected the accusation the informer persisted asked why he would not believe him He added it was not probable that he whom he loved so much should not love him again Finally the other swearing it was thus he not to argue him of perjury affirmed that Xenocrates would never have said so but that there was reason for it He said No wise man punisheth in respect of the fault past but in prevention of the future Seeing the Agrigentines magnificent in Building luxurious in Feasting These people saith he Build as if they were to live for ever and Eat as if they were to die instantly Hearing a wicked person speak in the defence of another This man saith he carries his heart in his tongue Being told that some spoke ill of him he answer'd T is no matter I will live so that none shall believe them Seeing a young man of a good family who had wasted all his means â—itting at the door of an Inn feeding upon bread and water he told him If you had dined so temperately you would never have needed to sup so To Antistenes making a long oration You know not saith he that discourse is to be measured by the hearer not the speaker Seeing
and relief of his poverty seduced from him by Plato Aristotle a Stagirite whom Plato used to call a Colt foreseeing that he would ungratefully oppose him as a Colt having suckt kicks at his Dam Xenocrates was slow Aristotle quick in extremity whence Plato said of them what an Asse have I and what a horse to yoak together Philippus an Opuntian who transcribed Plato's Laws in wax to him some ascribe Epinomis Hestiaeus a Perinthian Dion a Syracusian whom Plato exceedingly affected as is evident from his Epigrams seeing him in the height of honour all mens eyes fixt upon his noble actions hee advised him to take heed of that vice which makes men care onely to please themselves a consequent of solitude Amyclus or as Aelian Amyclas a Heracleote Erastus and Coriscus Scepsians Temolaus a Cyzicene Euaemon a Lampsacene Pithon whom Aristotle calls Paron and Heraclides Aenians Hippothales and Callippus Athenians Demetrius of Amphipolis Heraclides of Pontus Two women Lasthenia a Mantinean and Axiothia a Phliasian who went habited like a man Theophrastus as some affirm Oratours Hyperides Lycurgus Demosthenes Lycurgus saith Philistus was a person of great parts and did many remarkable things which none could perform who had not been Plato's auditor Demosthenes when he fled from Antipater said to Archias who counsell'd him to put himselfe into his hands upon promise to save his life Far be it from me to choose rather to live ill than to die well having heard Xenocrates and Plato dispute of the Soules immortality Mnesistratus a Thasian To these reckoned by Laertius add Aristides a Locrian Eudoxus a Gnidian who at a great Feast made by Plato first found out the manner of sitting in a circular form Hermodorus of whom the Proverb Hermodorus traffiques in words Heracleodorus to whom Demosthenes writing reprehends him that having heard Plato he neglected good arts and lived disorderly Euphratus who lived with Perdiccas King of Macedonia in so great favour that he in a manner shared command with him Euagon of Lampsacum Timaeus of Cyzicum Chaeron of Pellene Isocrates the Oratour with whom Plato was very intimate Praxiphanes published a discourse they had together in a field of Plato's who at that time entertained Isocrates as a Guest Aster Pâ—aedrus Alexis Agatho young men whom Plato particularly affected as appears by his Epigrams Aristonymus Phormio Mededimus his familiar friends already mentioned CHAP. XIV His Aemulatours and Detractours AS Plato's eminent learning gained on one side many Disciples and admirers so on the other side it procured him many emulators especially amongst his fellow Disciples the followers of Socrates amongst these Xenophon was exceedingly disaffected towards him they emulated each other and writ both upon one subject a Symposium Socrates his Apologie morall commentaries One writ of a Commonwealth the other the Institution of Cyrus which book Plato notes as commentitious affirming Cyrus not to have been such a person as is there exprest Though both writ much concerning Socrates yet neither makes mention of the other except Xenophon once of Plato in the third of his Commentaries Antisthenes being about to recite something that he had written desired Plato to be present Plato demanding what he meant to recite he answered that to contradict is not lawfull How come your saith Plato to write upon that subject And thereupon demonstrating that he contradicted himselfe Antisthenes writ a Dialogue against him intituled Satho Aristippus was at difference with him for which reason in Phaedone he covertly reproves Aristippus that being near at Aegina when Socrates died he came not to him He writ a book of the luxury of the antients some ascribe the amatory Epigrams to his invention his designe in that treatise being to detract from eminent persons amongst the rest from Socrates his Master and Plato and Xenophon his fellow Disciples Aeschines and Plato also disagreed some affirme that when Plato was in favour with Dionysius Aeschines came thither very poor and was despised by Plato but kindly entertained by Aristippus But the Epistle of Aeschines put forth by Allatius expresseth the contrary The discourse which Plato relates betwixt Crito and Socrates in Prison Idomeneus saith was betwixt Socrates and Aeschines by Plato out of ill will to Aeschines attributed to Crito But of Aeschines he makes not any mention in all his works except twice slightly once in Phaedone where he names him amongst the persons present at Socrates his death and again in his Apology speaking of Lysanias his Father Phaedo if we credit the detractions of Athenaeus was so much maligned by Plato as that he was about to frame an indictment against him to reduce him to that condition of servitude out of which by the procurement of Socrates he had been redeemed but his designe being discovered he gave it over Besides his condisciples Diogenes the Cynick derided his Laws and assertion of Ideas concerning the first he asked if he were writing Lawes Plato assented Have you not written already a Commonwealth saith Diogenes Yes answered Plato Had that Commonwealth Lawes saith Diogenes Plato affirmed it had Then replyed Diogenes what need you write new Another time Diogenes saying he could see the things of the world but not Ideas Plato answered that is no wonder for you have and use those eyes which behold such things but the minde which only can see the other you use not Molon in detraction from him said It was not strange Dionysius should be at Corinth but that Plato should be at Sicily From these private differences arose many scandalous imputations forged and spread abroad by such as envyed or maligned him as That he profest one thing and practised another that he loved inordinately Aster Dion Phaedrus Alexis Agatho and Archeanassa a Curtesan of Colopho That he was a calumniatour envious proud a gluttonous lover of Figgs that he was the worst of Philosophers a parasite to Tyrants and many other accusations alike improbable from these the Comick Poets and others took liberty to abuse him Theopompus in Autochare for one is none And two as Plato holds is hardly one Anaxandrides in Theseo When Olives he like Plato doth devour Timon As Plato feignes in framing wonders skill'd Alexis in Meropide Aptly thou comest I walking round could meet Like Plato nothing wise but tir'd my feet And in Anchilione Thou speak'st of things thou understands not go To Plato thence Nile and onyons know Amph in Amp hicrate What good from hence you may expect to rise I can no more then Plato's good comprise And in Dexidemide Plato thou nothing knowst but how To look severe and knit the brow Cratylus in Pseudobolymaeo A man thou art and hast a soul but this With Plato not sure but opinion is Alexis in Olympiodoro My body mortall is grown dry My soul turn'd air that cannot dy Taught Plato this Philosophy And in Parasito Or thou with Plato rav'st alone
made no more show then as if he had heard nothing and was altogether such as Melanthius the Painter in his Books of Pictureâ—hath describ'd him for hesaith in his actions was expressed a stubbornnesse and hardnesse Polemo used to say we ought to exercise our selves in things not in Dialectick Disciplines lest satisfying our selves with the tast and meditation of the superficiall parts of Science we become admired for subtlety in discourse but contradict our selves in the practise of our life He was facete and ingenious shunning that which Aristophanes imputes to Euripides sowernesse and harshnesse He taught not sitting but walking The Athenians much honour'd him for his great Integrity hee tooke great delight in Solitude whence for the most part he dwelt in a Garden about which his Disciples built themselves little lodges near to his School He was a studious imitatour of Xeâ—ocrates who Aristippus saith much loved him alwaies remembring his innocence severity and gravity to which like a Dorick measure he conformed his owne steps Antigonus Carystius saith that from the thirtieth year of his age to his death he drunk nothing but water He held that the World is God He much affected Sophocles chiefly in those places where to use the phrase of the Comick Poet a Molossian dog seemeth to have written together with him And whereas Phrynicus saith he was Not sweet nor flat but gently smooth he said that Homer was an Epick Sopâ—ocles Sophocles a Tragick Homer He died very old of a consumption and left behind him many writings Laertius hath this Epigram upon him Wert thou not told that Polemo lies here On whom slow sickness man's worst passion prey'd No 't is the robe of flesh he us'd to wear Which ere to Heav'n he mounted down he laid Of his Disciples are remembred Crates Zeno the Stoick and Arcesilaus CRATES CRATES was a Thriasian Son of Antigenes he was an Auditor of Polemo and loved by him He succeeded him in the government of his School They both profited so much by one another that living they onely follow'd the same institutes but even to their last ends were alike and being dead were buried in the same Sepulchre Upon which occasion Antagoras writ thus upon them both Who ere thou art say ere thou passest by Crates and Polemo here buried lie Both for their mutual love no less admir'd Then for their eloquence by which inspir'd O th' wisdom they profess'd the age was proud Yet gladly to their sacred precepts bow'd Hence Arcesilaus when he went from Theophrastus and apply'd himself to them said they were Gods or certain reliques of the golden age They were nothing popular but what Dionysiodorus an antient Musician was wont to say may be apply'd to these when he boasted that none had ever heard him sing as they had Ismenius nor had ever seen him in a Ship or at the Fountains Antigonus saith that he sojourn'd at Crantors when he Arcesilaus lived most friendly and that Arcesilaus dwelt with Crantor Polemo with Crates together with Lysicâ—es who was one of the Citizens and truly Polemo as is before mention'd loved Crates Crantor Arcesilaus But Crates dying as Apollodorus in the third of his Chronicle left Books which he had written partly of Philosophy partly of Comedy Orations suited for publick pleading or Embassie He had many eminent disciples of whom was Arcesilaus Biâ—n the Boristhenite afterwards called a Theodorean from that Sect. There were ten of this name The First an antient Comick Poet. The Second an Oratour of the Family of Isocrates The Third an Ingeneer that went along with Alexander in his expeditions The Fourth a Cynick The Fift a Peripatetick The Sixt this Academick The Seventh a Grammarian The Eighth writ of Geometry The Ninth an Epigrammatick Poet. The Tenth of Tarsis an Academick Philosopher CRANTOR CRantor was of Soli much admired in his own Country He came to Athens where hee heard Xenocrates and studied with Poleomo He writ Commentaries 3000. Verses whereof some ascribe part to Arcesilaus Being asked how he came to be taken with Polemo but answer'd from the tone of his speechâ— never exalted nor depress'd Falling sick he went to the Temple of Aesculapius and walked there where many resorted to him from severall parts not thinking he stai'd in respect of his sicknesse but that he meant to erect a School in that place amongst the rest came Arcesilaus whom though he lov'd him very much he recommended to Polemo whom he himself after his recovery heard also and was extreamly taken with him He bequeath'd his estate amounting to 12. Talents to Arcesilaus who asking him where he would be buried he answer'd In Earth's kind bosom happy 'tis to lie He is said to have written Poems and to have deposited them sealed up in his own Country in the Temple of Minerva of him thus Theaetetus Pleasing to men but to the Muses more Crantor too soon of life was dispossest Earth his cold body we to thee restore That in thy arms he peacefully may rest Crantor above all admired Homer and Euripides saying it was hard in proper language to speak at once tragically and passionately and quoted this verse out of his Bellerophon Alas yet why alas Through such fate mortals passe Antagoras the Poet alledgeth these verses as written by him My Soul 's in doubt for doubtlesse is his race Whether I love first of all Gods shall place Which drew from Erebus their old descent And Night beyond the Oceans vast extent Or whether to bright Venus or to Earth Thou owest thy double form and sacred birth He was very ingenious in imposing apt names He said of an ill Poet that his verses were full of moths and of Tâ—eophrastus that his Theses were written in a shell He wrote a Treatise concerning Griefe which was generally much admired as Cicero and Laertius attest He died before Polemo and Crates of the dropsy ARCESILAVS CHAP. I. His Country Parents Teachers ARcesilaus whom Cicero calls Arcesilas was a Pitanean of Aeolis his Father according to Apolloâ—orus in the third of his Chronologicks named Seuthus or as others Scythus He was the youngest of foure brethren two by the same Father only the other by the same Mother the eldest was named Pylades of those who had the same Father the eldest was Maereas Guardian to his Brother Arcesilaus He was born by computation from his death which was in the fourth year of the hundred thirty and fourth Olympiad the seventy fift of his age in the first year of the hundred and sixteenth Olympiad He first heard Autolychus the Mathematician his Country-man before he came to Athens with whom he travelled to Sardis Next he heard Xanthus an Athenian a Master of Musick He heard also Hippoâ—icus the Geometrician who excepting his skill in that Art was otherwise a gaping dull fellow for which Arcesilaus deriding him said Geometry flew into his mouth as he gaped Of Hipponicus falling mad he took so great
and pleasures they were carried on as it were with a kind of madnesse to Philosophy This pleased all the Romans who gladly beheld their Sonns instructed in Greek learning by such excellent men Onely Cato at the first noise of Admiration of the Greek Learning was troubled fearing the young men should apply themselves that way and so preferre the glory of eloquence before Action and Military discipline The fame of Philosophers encreasing in the City and C. Acilius whom Agellius and Macrobius call Caecilius an eminent person having at his own request been the Interpreter of their first Oration to the Senate Cato who was then very old under a fair pretence moved that these Philosophers might be sent out of the City and coming into the Senate-house blamed the Magistrates that they had so long suffered such Ambassadors to continue amongst them without any answer who were able to perswade them to any thing wherefore he first desired that something might be determined concerning their Embassie that they might be sent back again to their own Schools and instruct the Sons of Graecians and that the Romane youth might as they did before apply themselves to the observance of their own Laws and Magistrates This he did not out of anger to Carneades as some thought but out of an ambitious aemulation of the Greek humanity and Literature CHAP. IV. His Vertues and Apophthegmes HE was a person infinitely industrious lesse conversant in Physick then Ethick and so studious that he neglected to cut his hair and nailes Valerius Maximus saith hee was so studious that when he lay down at meales his thoughts were so fixt that he forgot to put his hand to the Table and that Melissa who lived with him as a wife was fain to put him in mind thereof and help him He was so eâ—inent for Philosophy that the Oratours themselves would many times break up their schools and come and hear him He had a great and loud-voice whereupon the Gymnasiarch sent to him not to speak so loud whereto he answering send me the measure by which I should speak the other wisely and appositely repli'd you have a measure your Hearers He was sharply invective and in argument almost invincible He avoided feasting out of the reason we mentioned his great studiousnesse One named Mentor a Bythinian as Phavorinus saith who had endeavoured to seduce a Mistris that he kept coming into the school he presently jeasted at him in turning these words of Homer Hither comes one oppress'd with hoary years Like Mentor in his voice and looks appears Who from the School I charge you turn away The other rising up reply'd He thus proclaim'd the rest did streight obey Being to dispute with Chrysippus he purg'd himself by white Hellebore to sharpen his wit lest any corrupt humours in his stomach might oppresse the vigour and constancy of his mind He compared Dialectick to the fish Polypus which when its claws grow long bites them off so Logicians growing subtle confute their own assertions He advised men in their greatest prosperity to be mindfull of a change for that which is unexpected is most grievous He said the Sons of rich men and Kings learn nothing well but Riding for their Masters flatter them they who contest with them willingly yield to them but a horse considers not whether a private man or a Prince a poor man or a rich bee on his back but if he cannot rule him he throws his Rider He seemed to be extreamly averse from death whence he often said the same Nature which hath put us together will dissolve us and hearing that Antipater dyed by drinking poison he was a litle animated by his constancy in death and said then give me too they asking what VVine saith he In the midst of the night he was struck blind and knew not of it but waking bid his servant bring a light the servant did so telling him he had brought one then said he read you CHAP. V. His Death and Writings HE lived according to Laertius 85. years or according to Cicecero 90. The words of Apollodorus that he died in the fourth year of the 162d Olympiad which falleth upon the 626th year from the building of Rome may easily be evinced to be false by the greatest part of the Circumstances of his life particularly from this that Antonius in Cicero saith when hee went ProConsull into Asia he found Carneades the Academick at Athens who opposed all in dispute according to the manner of his Sect. The year of Antonius's Pro-Consulship was the 652. year from the building of Rome But this account as we said before is to be applyed to the time of his birth from which the 85th falleth upon the first year of the 184th Olympiad the 90th upon the 2d of the 185th Laertius saith at his death there was a great Eclipse of the Moon which some interpreted to proceed from a Sympathy with his losse Upon this Eclipse I conceive Petavius grounded his computation of Carneades's death when he saith it was upon the first year of the 163. Olympiad May 2. â—er 2. hora. 5. 46. at Athens But there being a mistake of the year there is consequently a greater in the account of the feria and hour Carneades as Cicero saith wrote four Books of Suspension of Assent He wrote likewise Epistles to Ariarathes King of Cappadocia the only monument left behind him extant in Laertius's time Whatsoever else went under his name Laerâ—ius saith was written by his Disciples of whom hee had many the most eminent Clitomachus There are remembred two more of this name one a Philosopher Disciple to Anaxagoras mentioned by Suidas the other an Epigrammatick Poet mentioned by Laertius CLITOMACHVS CLITOMACHUS was a Carthaginian son of Diognetus He was first called Asdrubal as Plutarch and Laertius affirm and profess'd Philosophy in his own Country and native Language Being forty years old he went to Athens and heard Carneades who being much taken with his industry instructed and exercised him in Philosophy With Carneades Cicero saith he lived untill he was old and succeeded him in the School and chiefly illustrated his Doctrines by his writings the number of which bookes being above foure hundred were a sufficient testimony of his industry and that he had no lesse of wit then Carneades of eloquence He was well vers'd in three Sects the Academick Peripatetick and Stoick Of his books are remembered by Cicero one of Consolation to his captive Country-men Carthage being then subdued by the Romans another to Caius Lucilius the Poet wherein he explained and defended the Academick suspension of Assent having written before of the same things to L. Censorinus who was Consul with M. Manilius the summe of which discourse was this The Academicks hold there are such dissimilitudes of things that some seem probable others on the contrary But this is not ground enough to say that some things may be
a Book which he sent to Balbus He wrote also another against his Master Philo entituled Sosus Cicero being at Athens heard him and was much taken with the eloquence and volubility of his discourse declaring him to be the most polite and acute of all Philosophers in his time but not with the new Doctrine which he introduced Thus far there is a continued series of the Academick Philosophers FINIS THE HISTORY OF PHILOSOPHY The Sixt Part Containing the Peripatetick Philosophers LONDON Printed for Humphrey Moseley and Tho Dring An. Dom. 1656. ARISTOTELES ARISTOTELES CHAP. I. His Country Parents and time of his Birth UPon the death of Plato his Disciples separated themselves into two Sects The first continued in the same school where he taught the Academy the other possess'd the Lyceum The first was known by the generall name of Academicks or Peripateticks of the Academy the the other by the generall name of Peripateticks or more particularly Peripateticks of the Lyceum Of the first we have discoursed already we come now to the other of which Aristotle was the Head Aristotle was born at Stagira a City of Thrace according to Herodotus Thucydides Pausanias and Suidas by others placed in Macedonia to take from him the imputation of a Barbarian It was seated upon Strymon a River which parts those two Countries having a Haven called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little Island of the same name belonging to it This place to which Aristotle ow'd his birth he afterwards requited with extraordinary Gratitude His Father was named Nicomachus descended from Nicomachus Son of Machaon whose skill in Medicine is celebrated by Homer Son of Aesâ—ulapius from whom Aristotle's Father derived not only his Pedigree but his art also for he was a Physician Suidas saith he wrote six Books of Medicine and one of Physick Galen alledgeth a Plaister of one Nicomachus either this or the elder This Nicomachus whom some affirm to have been grandson to Hippâ—crates the Physician lived in the time of Amyntas King of Macedonia Father of Philip a Prince as Iustine witnesseth eminent for all Royall Vertues To him Nicomachus was not only Physician but friend and favourite Tzetzes forgot these relations of Aristotle as Nunnesius observes when he affirmed that he was called an Aesculapian figuratively in respect of his skill in Medicine though it be true also that hee did professe that Art His Mother Laertius and Suidas name Phaestias Dionysius Halicarnassaeus and Ammonius Phaestis Ammonius saith she also was descended from Aesculapius alledging in testimony thereof this Epigram His Mother Phaesis Sire Nicomachus Descended both from Aesculapius But Dionysius Halicarnassaeus saith she was daughter a Chalcidian one of the Colony which was sent from Chalcis to Stagira Her Picture Aristotle in piety to her memory caused to be made by Protogenes an eminent Painter of that time which Picture Pliny reckons amongst the choicest pieces of that Master Aristotle as Suidas affirms had a Brother named Arimnestus and Sister Arimneste His Brother died before him without issue as appears by his will Aristotle was born according to the testimonies of Apollodorus Dionysius Halicarnassaeus and others in the first year of the 99 tâ— Olimpiad at what time Diotrephes was Archon at Athens 44. years after the Birth of Plato as Athenaeus accounts more justly then Ammonius and Suidas who reckon but 42. before the birth of Demosthenes three years Agellius affirms he was born the seventh year after the recovery of the City of Rome from the Gaules by Camillus but because as Plutarch saith it is hard to find out on what year the City was taken it will be hard also to find upon what year it was recovered The recovery was seven months after its taking but in the following year for it was taken in Iuly recover'd in February If therefore as Valerius Flaccus Agellius and Cassius Hemina account the taking of the City was in the 363d year from the building thereof it was recover'd in the 364th Thus Aristotle was born in the first year of the 99th Olympiad the 370th from the building of Rome But if a Livy affirms the taking of Rome was in the 365th year from the building thereof and its recovery in the 366th Aristotle according to that account must have been born in the third year of the 99th Olympiad in the 372d year from the building of the City Again if the City were taken in the 364th year after the building thereof and recover'd in the 365th year as Varro Pliny Dionysius Halicarnassaeus account whom Scaliger followeth Aristotle must have been born in the second year of the 99th Olympiad the 371. from the building of the City reckoning alwaies ten months for a year and not casting them off as Pliny and others seem to do and beginning immediately the next year which months being reckoned the account will agree with ours hitherto Nunnesius CHAP. II. His first Education and Studies N Icomachus and Phaestis the Parents of Aristotle being both dead he was brought up by Proxenus an Atarnean during which time being yet very young he learned the Liberall Sciences as appeareth saith Ammonius from those writings of his which partly concern Poetry partly the Poets themselves as likewise from his Homericall questions and severall Books of the Art of Rhetorick In gratitude for this care taken by Proxenus in his education Aristotle afterwards not only bred up in like manner Nicaâ—or the Son of Proxenus in all kinds of Learning but adopted him his Son and with his Estate bequeathed his Daughter to him He likewise caused the Statues of Proxenus and his wife to be made and set up in honour of them as is manifest by his Will Athenaeus citing an Epistle of Epicure and Aelian relate that having consumed the inheritance left by his Father in prodigality and luxury he betook himself to the Warres wherein having ill successe he profess'd Medicine and by chance coming into Plato's School and hearing their disputes being of a wit far beyond the rest he addicted himself to Philosophy and became famous therin But this agrees not wel with the circumstances of his story as related by Authors of greater credit and lesse prejudice CHAP. III. How he heard Plato HAving attained the age of 17. years he went in obedience to the Pythian Oracle which advised him to addict himself to Philosophy to Athens Laertius saith out of Apollodorus that he was then but seventeen years old in which year Nausigenes was Archon Dionysius Halicarâ—assaeus saith it was the year following at what time Polyzelus was Archon perhaps it was upon Nausigenes's going out of his Office whom Polyzelus succeeded But Eumenus is much mistaken who saith he was thirty years old when hee came first to Plato perhaps as Nunnesius conjectures because he had read in Plato that Dialectick ought not to be studied till
put into an iron Cage and so carried up and down in a miserable fordid condition and at last as Laertius relates though others otherwise thrown to Lyons and devoured CHAP. VI. His School and manner of Teaching THus Aristotle having lived eight years with Alexander returned to Athens as Apollodorus and Dionysius Halicarnassaeus affirm in the second year of the hundred and eleventh Olympiad Pythodorus being Archon where he found Xenocrates teaching in the Academy which place was resigned unto him by Speusippus in the fourth year of the hundred and ninth Olympiad Hence it appeareth that Hermippus erreth in affirming that Xenocrates took upon him the School of Plato at what time Aristotle was sent by the Athenians on an Embassy to Philip. For as Patricius hath observed it can no way agree in time it being certain as Laertius attests that Speusippus succeeded Plato in the School in the first year of the hundred and eight Olympiad immediately upon Plato's death and continued therein eight years that is to the end of the hundred and ninth Olympiad in the second year of which Olympiad Aristotle as we said went to Philip not on an Embassy but upon his invitation to educate Alexander Neither is the Author of Aristotles life lesse mistaken who saith that upon the death of Speusippus the Athenians sent to Aristotle and that both of them Aristotle and Xenocrates took upon them Plato's School Xenocrates in the Academy Aristotle in the Lyceum But this errour is easily detected by the same computation for at the time of Speâ—sippus's death Aristotle was with Alexander nor did he leave him untill six years after all which time Xenocrates profess'd Philosophy in the Academy The Academy being prepossess'd by Xenocrates Aristotle made choice of the Lyceum a place in the suburbs of Athens built by Pericles for the exercising of Souldiers Here he taught and discoursed of Philosophy to such as came to him walking constantly every day till the houre of anointing which the Greeks usually did before meals whence he and his followers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from walking Peripateticks Others say he was called Perâ—paâ—etâ—ck from walking with Alexander newly recovered of a sicknesse in which manner he used to discourse of Philosophy with him The number of his auditors encreasing very much he gave over walking and taught sitting saying Now to be silent most disgracefull were And see Xenocrates possesse the chair Though Cicero and Quintilian affirm he used this verse against Isocrates in emulation of whom he taught Rhetorick to his Disciples every morning So many Disciples resorted to him that he made Lawes in his School as Xenocrates did in the Aâ—ademy creating Archons that ruled ten daies The discourse and doctrine which he delivered to his Disciples was of two kinds One he called Exoterick the other Acroatick Exoterick were those which conduced to Rhetorick meditation nice disputes and the knowledge of civill things Acroatick those in which more remote and subtile Philosophy was handled and such things as pertain to the contemplation of nature and Dialectick disceptations Acroatick Discipline he taught in the Lyceum in the morning not admitting every one to come and hear them but those only of whose wit and principles of Learning and diligence in study he had before made tryall His Exoterick Lectures were in the afternoon and evenings these he communicated to all young men without any distinction calling the latter his evening walk the former his morning walk CHAP. VII His Philosophy IN Philosophy saith Ammonius he seemeth to have done more then Man for there is not any part of Philosophy whereof he treated but he doth it most accurately and many things he himselfe such was his sagacity and acutenesse finding out compleated and finished In Logick it was his invention that he separated the precepts of Disputation from the things themselves of which we dispute and taught the manner and reason of disputation For they who went before though they could demonstrate yet they knew not how to make a demonstration as they who cannot make shooes but only wear them Alexander Aphrodisaeus affirmes that he first reduced Syllogismes to Mood and Figure Philoponus that he invented all Dialectick Method whence Theodorus calls him both inventer and perfecter of Logick which he indeed in a manner challengeth but modestly to himselfe in the last Chapter of his Elenchs affirming nothing had been done in that kinde before but what the Eristicks and Sophists taught As for the Categories the invention whereof some ascribe to the Pythagoreans it is much more probable that they were wholly his own for those books entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the name of Archytas from which some conceive Aristotle to have borrowed much the particulars whereof are instanced by Patricius Theâ—istius affirmes to have been written not by the Pythagorean neither hath Laertius made mention of any writings of his for the Pythagoreans at that time wrote but little the first that wrote any thing being Philolaus but by some Peâ—ipatetick who thought his work might passe with greater credit if published in the name of so antient a Philosopher In Physick the â—ift essence whereof celestiall bodies consist distinct from the foure Elements is generally ascribed to his invention only Simplicius citeth the authority of Xenocrates in his book of the life of Plato that Plato constituted five simple bodies Heaven and the foure Elements asserting they differ no lesse in nature then in figure for which reason he assigned the figure of a Dodecaedron to Heaven differing from the figure of the foure Elements But these as the learned Nunnesius observes seem to be rather Symbolicall and Pythagoricall then the true meaning of Plato For Plato in his Timaeus expressely averrs that the Heavens are of their own nature dissolute but by the divine Will are kept together as it were by a Tye from being dissolved Xenarchus a Philosopher wrote against the fift Essence introduced by Aristotle whom Alexander Aphrodisaeus exactly answereth Theodorus calleth Aristotle the Perfecter of Physick adding â—that only his writings upon that subject were approved by following ages who rejected whatsoever others had written in the same kinde as appeareth by their losse What Epicure and others have objected against him as a fault that he enquired with such diligence into the minute and meanest things of nature is a sufficient testimony of his excellence and exactnesse in this study In Ethick whereas Polyaenus placed Felicity in externall goods Plato in those of the soule only Aristotle placed it chiefly in the soul but affirmed it to be deâ—â—led and straighâ—ned if it want exteriour goods properly using these terms For those things which are deâ—iled have the same beauty within but their superficies only is hidden and those which are straightned have the same reall magnitude In Metaphysick which he calleth First-Philosophy and Wisdome and as the more antient Philosophers before him
Aristotle fully acquits himselfe in his Epistles to An ipater where he professeth that he married her only out of tâ—e good will which he bore unto Hermias and out of a compassion for the great misfortunes that had happened to her Brother adding that she was a woman endowed with extraordinary modesty and all other vertues His second wife was named Herpylis a woman of Stagira whom Apellico cited by Eusebius and perâ—aps from him â—uâ—das affirm he married after the death of Pythais With her he lived to his end as Hermippus cited by Athenaeus and â—imothaeus by Laertius affirm Timaeus a profess'd calumniator of Aristotle saith she was his Concubine and that Aristoâ—le lived with her following the counsell of Hesiod in his Georgiâ—ks from which calumny Hesiod is fully vindicated by Proclus By Herpylis he had one son as Apellico affirmeth whom he named after his own Father Nicomachus To him he dedicated his great Moralls which Cicero thinks to have been written by Nicomachus himselfe For I see not saith he why the son might not be like the Father This Nicomachus was a disciple of Theophrastus and much beloved by him under whom he profited exceedingly in Philosophy and arrived at much eminence therein Suidas saith he writ eight Books of Physick four of Ethick Cicero compares him both with his Tutor and Father Aristocles cited by Eusebius affirmeth he was bred up an Orphan by Theophrastus afterwards died young in the Warrs which relation agrees not with Aristotle's Will nor with Suidas or Cicero who averr that he writ Books out of which Laertius brings a citation in Eudoxo He had a Daughter also called Pythais who as Sextus Empericus affirmes was thrice married First to Nicanor the Stagirite friend to Aristotle Secondly to Procles who derived his pedigree from Demaratus King of Lacedemonia By him she had two Sons Procles Demaratus who studied Philosophy under Theophrastus Her last husband was Metrodorus Disciple of Chrysippus the Gnidian Master of Erastratus By him she had a son named after her Father Aristotle Of this Aristotle there is mention in the Will of Theophrastus where he is called the Son of Midias not Metrodorus Suidas affirmeth he died before his Grandfather CHAP. XIV His Disciples and Friends THe Disciples of Aristotle were so many and so eminent that Nicander of Alexandria wrote an expresse Book upon that subject which had it been extant would doubtlesse have given us an exact account of them whereas now we must rest satisfied with an imperfect Catalogue To omit the three Princes that were his Disciple Hermias Alexander of whom already and Antipâ—ter Successor to Alexanander in Macedonia who amongst other things wrote two books of Epistles in one whereof he related the death of Aristotle in the first place is mentioned Theophrastus of Eressus a City of Leshos the most eloquent of his Disciples Him he appointed to succced him in the School Phanias of Eressus also He wrote many Books often cited by Athenaeus amongst the rest Ammonius cites his Categories Analyticks and of Interpretation Eudemus of Rhodes esteemed by Aristotle in the second place next to Theophrastus His life was written by Damias as Simplicius affirmes who often mentions him He wrote Analyticks and a Geometricall History both cited by Simplicius and some other Histories cited by Laertius wherein hee said the Magi were of opinion that men should rise again after death He survived Aristotle Eudemus of Cyprus who died in Sicily where he took Dion's part as appeareth from Plutarch Aristotle in honour of him called his Dialogue of the Soul after his name Pasicrates Brother of Eudemus the Rhodian To him some ascribe the first lesser Book of Metaphysicks as Philoponus affirmeth Theodectes To him Aristâ—â—le dedicated some Books of Rhetorick mentioned by Valerius Maximus which hee afterward retracted Patricius conceives hee was rather a companion then a Disciple of Aristotle because he mentions him seven times in his Rhetorick which he is never observed to have done of any Disciple Clearchus of Soli. He wrote many Books often cited by Atheâ—aeus Dicaearchus Son of Phidias of Mâ—ssena in Sicily a Philosopher Oratour and Geometriâ—ian as Suiâ—as affirmeth He is cited by Cicero mention'd often by Plutarch amongst the best Philopâ—ers Arisloxenus Son of Mâ—esias a Musician of Tarentum in Italy who going to Maâ—tinia there studied Philosophy and Musick He heard his Father and Lamprus an Erythraean and Xenopholus a Pythagorean and last of all Aristoâ—le whom after his death he calumniated and wronged much because he had left Theophrastus his successour in the School whereas himimself was in great esteem amongst the Disâ—iples Thus Suidas Nicanor mentioned in his Will Philo who wrote against one Sophocles who caused the Philosophers to be voted out of Attica Plato the younger mentioned by Laertiâ—s and Philâ—pâ—nus Socrates a Bithynian mentioned by Laâ—râ—ius Mâ—ason a Phocian mentioned by Aelian as one of hose who assisted Aristotle in the ejection of Plaâ—o out of the Academy Galen likewise mentions him as Author of some mâ—dicinall writings ascribed to Aristotle Phrasidemus a Phocian mentioned by Laertius as a Peripatetick Philosopher It is likely he was a Disâ—iple of Aâ—â—stâ—â—le for he was contemporary with Theopâ—rastus Palaephatus of Abydas an Historian much beloved of Aristotle Callisthenes an Olynthian Aristotles Sisters Sonne of whom already Hipparchus a Stagirite of kin to Aristotle He wrote as Suidas affirmeth oâ— the distinctions of Sexes amongst the Gods of mariage and the like Leoâ— a Byzantine a Peripatetick Philosopher and Sophist Some aâ—firâ— he was a Disâ—iple of Aristoâ—les He was so excessively fat that coming to Athens upon an Embassy the people laught at him to whom he said do you laugh to see me thus fat I have a wife a great deal 〈◊〉 yet when we agree one bed will hold us both but when we disagree not the whole house The people suspecting him of conâ—ederacy with 〈◊〉 upon a 〈◊〉 of his came in a tumult to his house whereupon fearing to be stoned he strangled himselfe Aeschrion of Mitylene a heroick Poet loved much by Aristotle as Suidas saith Callippus an Athenian who also heard Plato Satyrus whose books of lives and characters are cited by Athenaeus Hieronimus the Rhodiaâ— eminent in Philosophy That he was Aristotle's disciple is acknowledged by Athenaeus Heraclides of Pontus a great Philologist To these add of lesse note Echecratides a Methymnaean and Adrastus a Macedonian both mentioned by Stephanus Euxithius mentioned by Plutarch Clitus a Milesian Menon the Historian Diâ—teles and Timarchus CHAP. XV. His Detractours AS the friends and followers of Aristotle were more in number then those of any other Philosopher so were also his detractours of whom having already had occasion to make some mention we shall not need to give any further account then this of Aristotles alledged by Eusebius How then is it possible that what Epicure relates of Aristotle can be true that when he was a young man
he wasted prodigally all the means his father left him whereby he was necessitated to betake himselfe to the Warres but therein being unfortunate he set up an Apothecaries shop and Plato keeping open School amongst the rest admitted him And who will credit Timaeus the Tauromenite who writes that being come to riper years he shut up his poor shop and gave over his mercenary profession Who can be perswaded to believe what Aristoxenus the Musician saith in the life of Plato that when he was from home some strangers rose up and set up a School in opposition to him which words some interpret of Aristotle but erroneously for Aristoxenus alwaies commendeth Aristotle yet Suidas as we said averrs the contrary Who does not esteem the Commentaries of Alexinus ridiculous for he bringeth in Alexander as a youth talking with his Father Philip sleghting the instructions of Aristotle but approving those of Nicagoras surnamed Hermes Eâ—bulides manifestly falsifies in the book he wrote against Aristoâ—le For first he bringeth in some dull Poems as written by others upon his marriage and affinity with Hermias then he saith that he injured Philip that he was not present with Plato at his death and that he corrupted his writings As for the accusation of Demochares against Philosophers it is not worth the mention for he asperseth not only Aristotle but all the rest and whosoever looks upon his calumnies will say they are triviall for he affirmes that some Letters of Aristotle's against the Citty of Athens were intercepted and discovered that he betrayed his own Country Stagira to the Macedonians that when Olynthus was taken he informed Philip upon the sale and ransome of the goods and prisoners which were the most wealthy of the Olynthians No lesse foolishly doth Cephisodorus disciple of Isocrates calumniate him as an effeminate person and a glutton with many other aspersions of the same kinde But of all the most foolish is that of Lyco who professed himselfe a Pythagorean for he saith that Aristotle sacrificed to his wâ—fe after she was dead as the Athenians to Ceres and that using to bath himselfe in warme oyle he afterwards sold it and that when he went to Chalcis those who bought his goods found in one bark 75 brasse pots Indeed neer so many were the first calumniators of Aristotle from whom sprung up others some in the same age others little after all Sophists Litigious persons and Orators of whose names and bookes no more remains then of their bodies As for those who flourished after these some repeat only what these had said before and therefore we need not take any notice of them much lesse of those who not lighting upon those books have fram'd some inventions of their own such as they who affirm he had 300 pots for there was not any Author of that time who made mention thereof but Lyco and he saith there were found only 75 pots And not only from computation of time and from the persons who assert these calumnies may any man perceive all they say to be but false but also from this that not any two of them lay the same thing to his charge but every one hath a particular calumny different from the rest But if any one of these had been true Aristotle should have heard of it not only once from them but a thousand times It is manifest therefore the same thing befell Aristotle which happened to many others that as well for the respect and friendship he had with Princes as for the excellency of his Dissertations the envy of the Sophists of that age persecuted him But such as are ingenious ought not to minde calumniâ—tors but those who have praised and imitated him whom they will finde to fall nothing short of the others either for number or worth Hitherto Aristocles CAP. XVI His writings LAertius hath given a large Catalogue of his Writings as a testimony of his excellency in all kinds of learning Their Titles as reduced to their severall heads by Patricius are these LOGICK THe Sophist 1. Of Sciences 1. Sophistick distinctions 4. Of Eristick 2. Eristick solutions 4. Of Genus and Species 1. Of Proprium 1. Epichirematick Commentaries 1. Instances 1. Of those which are said many waies as according to the propositum 1. For Science 1. Distinctions 17. Diaereticks 1. Of interrogation and answer 2. Propositions 1. Eristick Propositions 4. Syllogismes 1. First Analyticks 9. Second Analyticks 2. Of Problems 1. Methodicks 8. Termes Antetopical 7. Syllogismes 2. Syllogistick and Termes 1. Ante-Topicks 1. Topicks to Termes 1. Diaeretick 1. Definitions 13 Argumentations 2. Propositions 1. Epichiretick Theses 25. Methodick 1. Of Speech 1. Categories 1. Of Interpretation 1. In all 123. PHYSICK OF the Soul 1. Of suffering and being passive 1. Of Elements 3. Of motion 1. Theses of the Soul 1. Of Nature 3. Physick 1. Of Animals 9. Anatomy 7. Anatomick selections 1. Of compound Animals 1. Upon not Generating 1. Of Plants 2. Physiognomick 1. Signes of Tempest 1. Physicks by Elements 38. Perspective Problems 2. Of Stone 1. In all 75. ETHICK OF Iustice 4. Of Philosophy 3. Politick 2. Of Riches 1. Of Nobility 1. Of Pleasure 1. Alexander or os Colonies 1. Of a Kingdome 1. Of Education 1. Of Good 3. Oeconomick 1. Of friendship 1. Propositions concerning Vertue 3. Of the passions of anger 1. Ethicks 4. Of the Better 1. Of Elegible and Accident 1. Of Pleasure 1. Of Voluntary 1. Of Faire 1. Amiâ—able Theses 2. Politicks 2. Laws 4. Constitutive Law 1. Politick Auscultation 8. Of Iust 2. Of Consultation 1. Iurisdictions 1. Passions 1. Governments of Cities 158. Proper Democracies Oligarchicks Aristocraticks Tyrannicks In all 217. METAPHYSICK OF Contraries 1. Of Principle 1. Of Idaea 1. In all 3. MATHEMATICK MAthematicks 1. Of Magnitude 1 Of Unity 1. Astronomick 1. Optick 1. Of Musick 1. Mechanicks 1. In all 7. PHILOLOGICK OF Poets 3. Gryllus of Rhetorick Works of Rhetorical art 2. Collection of the Theodectick art 1 Rhetoricall Enthymemes 1. Homericall Difficulties 6. Poeticks 1. Comparisons 1. The Olympionicae 1. Phythionick Musick Pythick 1. Pythionick Elenchs 1. The Dyonysiack Victories 1. Of Tragedies 1. Poems 3. So Hermias to Democritus Elegies In all 27. UNCERTAIN or EXTRAORDINARY NErinthus 1. Menexenus 1. Erotick 1. Symposium 1. Protreptick 1. Of prayer 1. Collection of arts 12. Art 1. Another art 1. Collection 2. Of fabulous living creatures 1. Medicine 2. Memorialls 1. Encyclicks 2. Inordinate 12. Expounded by their Genus 14. Doctrines 1. Proverbs 1. In all 46. EPISTLES TO Philip and Alexander 4. To Antipater 9. To Mentor 1. To Aristo 1. To Olympias 1. To Hephaestion 1. To Themistagoras 1. To Philoxenus 1. In all 19. AGAINST THE ANCIENT PHILOSOPHERS OVt of Plato's Laws 2. Out of Plato's Commonwealth 2. Out of Timaeus and Archytas their writings 1. Problems out of Democritus 2. Against Melissus 1. Against Alcmaeon 1. Against Gorgias 1. Against Xenophanes 1. Against Zeno 1. Of the Philosophy of Archytas 3. Of the
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
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
heat The upper part of a Plant is the root not the boughes THE THIRD PART CHAP. I. ETHICK WE come next to the Morall part of Philosophy including Ethick OEconomick and Politick Of the first we have ten Books of Aristotles written to his Son Nicomachus two Bookes called his Great Ethick one of Vertues Of OEconemick two Books of Politick eight We shall not have recourse to these for an account of his Doctrine in this kind being furnished by Stobaeus with a summary of what he and the rest of the Peripateticks asserted in Morality Ethick saith he is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Custome for those things the principles and seeds whereof we receive from Nature are to be perfected by Custom and right institution Hence Ethick pertaineth only to living Creatures and particularly to man for the rest acquire Custom not by Reason but Necessity man by Reason Of the Soul one part is Rationall the other Irrationall the rationall part is Iudicative the irrationall Appetitive of the rationall that which is Theoretick conversant in divine things is called Science that which is Practick conversant in humane Actions is called Counsell Of the latter one part is concupiscible another irascible In like manner Vertue is twofold rationall and irrationall consisting in Theory and practise Ethick Vertue consisteth not in Science but in election of Goods Vertue is perfected by three things Nature Custom and Reason For man differing from other Creatures both in body and mind as being a species placed between divine essences and irrationall Creatures hath some affinity to both in what is rationall and agrees with the Soul he is ally'd to the Divinity in what is irrationall proper to the body he agrees with the irrationall Both these desire perfection by Reason and first he desireth to be for this is naturally insite in him Hence he affecteth things that are according to his Nature and is averse from things contrary to his nature He endeavoureth to preserve health pleasure life these being according to nature expetible in themselves and good On the contrary he shunneth sicknesse pain and death as being repugnant to nature and therefore ill and to be avoided We love our own bodies we love our own soules their parts their faculties their acts the principle of appetite office and vertue is a providentiall care of these If errour did not happen concerning things expetible and avoidable but that we lived continually participant of good and vold of ill we should not enquire in these for a true election But being in things expetible and avoidable through ignorance often deceived sometimes rejecting the good sometimes admitting the ill for good we necessarily have recourse to constancy of Iudgment which having obtain'd convenient to nature we call it from the excellency of its function Vertue admiring and honouring it above all things For actions and those which are called Offices proceed from election of things according to nature and rejection of things repugnant to nature Herein consist right actions and sinnes even on these dependeth almost the whole reason of Election as we shall briefly demonstrate That Children are expetible to parents not only for use of benefit but also in themselues is most evident There is no man so cruell and savage who doth not rather desire his children after his death should live happily and well then otherwise By this affection dying persons make Wills providing even for the unborn choosing Tutors and Guardians to assist them And as Children are loved for themselves so likewise we love Parents Brethren Wife Kindred Acquaintance Country-men for themselves as having some interest in them by nature For man is a sociable communicative creature and though of Friendships some are more remote then others it is nothing to the purpoâ—e for all friendship is for its own sake and not for use only And if friendship with Country-men be expetible in it selfe it will likewise be expetible in it selfe with all men for all those who benefit others are so affected towards them that they do most actions for the office sake Who will not free any man from a wilde beast if he be in his power Who will not direct a man that is out of his way Who will not relieve a man that is ready to starve or direct a man in a desart to a spring Who desires not to be well spoken of after death Who abhorrs not these speeches as unnaturall When I am dead let earth be mix'd with fire I care not so I now have my desire It is manifest therefore that we have a naturall goodwill and friendship towards all mankinde as being a thing expetible in it selfe and consonant to reason The race of Gods and Men is one From Nature both alike begun Love of all mankinde being thus common to us much more evidently it is expetible in it selfe towards those whom conversation hath made our friends A Friend Friendship and Good-will are expetible in themselves In like manner praise is expetible in it selfe for we contract society with those who praise us And if praise glory likewise which is nothing but the praise of many persons Now seeing that externall Goods are expetible in themselves much more are the goods of the soul and body expetible in themselves For if man be expetible in himselfe the parts of man must likewise be expetible in himselves The parts of man in generall are Soul and Body the body therefore is expetible in it selfe Why should the body of another person be dear to us and not our own Or why should our body be dear to us and not the parts and functions thereof Health therefore strength beauty swiftnesse sound sense and the rest are expetible in themselves for none of ordinary capacity would choose to be deformed or maimed though no inconvenience would happen thereupon so that deformity even without any inconvenience seemeth justly avoidable And if deformity be avoidable in it selfe beauty is expetible not for use only but in it selfe For that beauty pleaseth is manifest in as much as all have a naturall inclination besides that of conversation to such as are beautifull and endeavour to confer benefits on them so as it seemeth to procure benevolence In this respect therefore beauty is judged expetible in it selfe deformity avoidable in it selfe It is the same in health and sicknesse strength and weaknesse activity and heavinesse sense and privation of sense And if Corporeall goods are expetible in themselves and their contrary evills avoidable the parts and vertues of the soul must necessarily be expetible also For vertue beginning as we said from the body and externall goods and reflecting upon it selfe and considering how much more neer relation it hath to the soul contracteth a neerer affinity with it So that the vertues of the soul are much to be preferred before those of the body which is easily collected from what hath been said For if corporeall health be expetible in it selfe much more is Temperance
1. Of Enthymemes 1. Of inventions 2. Morall disputes 1. Morall descriptions 1. Of Tumult 1. Of History 1. Of the iudgment of Syllo gismes 1. Of flattery 1. Of the Sea 1. To Cassander of a Kingdome 1. Of Comedy 1. Of Meteors 1. Of Speech 1. Collection of words 1. Solutions 1. Of Musick 3. Of Meteors 1. Megacles 1. Of Laws 1. Of things contrary to Law 1. A Collection of the Doctrines of Xenocrates 1. Confabulations 1. Of an Oath 1. Rhetorical Precepts 1. Of riches 1. Of Poësy 1. Problems Politick Ethick Physick Erotick 1. Proverbs 1. Collection of Problems 1. Of Physicall Prâ—blems 1. Of Example 1. Of Proposition and Narration 1. Of Poësy another 1. Of the wise men 1. Of Advice 1. Of Soloecismes 1. Of the Art of Rhetorick 1. Of Rhetoricall Arts 71 kinds Of Hypocrisy 1. Aristotelick or Theophrastick Commentaries 6. Naturall Sentences 16. Epitome of Physicks 1. Of Gratitude 1. Ethick-Characters Of Falshood and Truth 1. Of the History of Divinity 6. Of the Gods 3. Geometricall Histories 4. Epitome of Aristotle concerning Animals 6. Epichirems 2. Thesâ—s 3. Of a Kingdom 2. Of Causes 1. Of Democritus 1. Of Calumny 1. Of Generation 1. Of the Prudence and Manners of Animals 1. Of Motion 2. Of Sight 4. To definitions 2. Of being Given 1. Of Greater and Lesser 1. Of Musick 1. Of the divine Beatitude 1. To those of the Academy 1. Protreptick 1. How a City may be best inhabited 1. Commentaries 1. Of the fiery ebullition in Sicily 1. Of Things granted 1. Of the waies of Knowing 1. Of the Lying Argument 3. Ante-Topick 1. To Aeschylus 1. Astrological History 6. Arithmeticall Histories of Encrease 1. Acicharus 1. Of Iudicial Orations 1. Epistles concerning Astycreon to Phanias and Nicanor Of Piety 1. Euias 1. Of opportunities 2. Of seasonable discourses 1. Of the Institution of Children 1. Another different 1. Of Institution or of Vertues or of Temperance 1. Protreptick 1. Of numbers 1. Definitions of syllogistick speech 1. Of Heaven 1. Politick 2. Of Nature 1. Of Fruits and Animals All which saith Laertius amount to 1182. Divisions These Books as Theophrastus had ordered in his Will were delivered to Neleus What afterwards became of them hath been related in the life of Aristotle STRATO CHAP. I. His Life STrato was successour to Theophrastus He was of Lampsacum his Father Arcesilaus or as some Arcesius mentioned in his Will He was a person of great worth eminent saith Laertius in all kinds of Philosophy but especially in that which is called Physick the most antient and solid part wherein he introduced many things new dissenting not only from Plato but from his Master Aristotle From his excellency herein he was called the Naturall Philosopher He prescribed all divine power to Nature Ethick hee touched but little He took upon him the government of the School according to Apollodorus in the third year of the 123 Olympiad and continued therein 18. years He instructed Ptolomy the son of Philadelphus who bestowed 80 Talents upon him CHAP. II. His Will and Death His Will saith Laerthus was to this effect THus I order against the time that I shall die All those things which are in my house I bequeath to Lampyrion and Arcesilaus Out of the money which I have at Athens let my Executors first defray the charges of my Funeral and the solemn rites after my enterrement doing nothing superfluously nor niggardly The Executors of these things I appoint in my Will be these Olympicus Aristides Mnesigenes Hippocrates Epicrates Gorgylus Diocles Lyco Athanes I leave the School to Lyco for the rest are either too old or otherwise employed All the rest shall do well if they confirm this choice that I have made I bequeath likewise all my Books unto him except those which are written by our own hand besides all Vtensills Carpets and Cups for Feasting Let the Executors give 500. Drachmes to Epicrates and one of the servants which Arcesilaus shall think good Let Lampyrion and Arcesilaus discharge all the debts which Daippus undertook for Hiraeus Let nothing be owing either to Lampyrion or to the heirs of Lampyrion but let him be discharged of all and the Executors bestow on him 500. Drachmes and one of the servants as Arcesilaus shall think good that having taken much paines with us he may have sufficient for food and rayment I maâ—â—mit Diophantus and Diocles and Abus I give Simmias to Arcesilaus I manumit Dromo When Arcesilaus shall come let Hiraeus with Olympicus and Epicrates and the rest of the Executors cast up the Accounts of the charges of my Funerall and other things whatsoever is over and above let Arcesilaus take it of Olympicus not pressing him upon the day of payment Let Arcesilaus discharge the Covenants which Strato made with Olympicus and Aminias which are in the hands of Philocrates Son of Tisamenus As for my Tombe let it be ordered as Arcesilaus and Olympicus and Lyco shall think good This was his Will preserved by Aristo the Chiaâ— He was of so thin and low a constitution that he felt not any pain at his death Of this name Laertius reckons eight The â—irst a Disciple of Isocrates The second this Philosopher The third a Physician Disciple of Erasistratus The Fourth an Historian who wrote the Wars of Philip and Persaeus with the Romanes The fift is wanting The sixt an Epigrammatick Poet. The seventh an antient Physician The eighth a Peripatetick who lived at Alexandâ—â—a CHAP. III. His Writings SUidas saith he wrote many Books Laertius gives this Catalogue of them Of a Kingdom 3. Of Iustice 3. Of Good 3. Of God 3. Of Principles 3. Of Lives Of Felicity Of Philosophy Of Fortitude Of Vacuum Of Heaven Of Breath Of humane Nature Of the generation of Animals Of mixtion Of Sleep Of Dreams Of Sight Of Sense Of Pleasure Of Colours Of Diseases Of Iudgements Of Faculties Of Metallick Machines Of Hunger and Offuscation Of Light and Heavy Of divine inspiration Of Time Of Aliment and augmentation Of uncertain Animals Of fabulous Animals Of Causes Solutions of Questions Proems of Places Of Accident Of More and lesse Of Unjust Of Priority and Posteriority Of Priority of Genus Of Proprium Of Future Confutations of Inventions Commentaries which are suspected Epistles beginning thus Strato to Arsinoe Health LYCO CHAP. I. His Life STrato saith Laertius was succeeded by Lyco Son of Astyanax of Troas an eloquent person and excellent for the education of Children He heard also Panthaedus the Dialectick He said that as Horses need both bridle spur so in Children there must joined both modesty and ambition Of his florid expression is alledged this instance Of a poor Maid hee said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A maid is a heavy burden to her Parent when she outruns the flowry season of her youth for want of â— dower Whence Antigonus said of him that as the fragrancy and pleasantnesse of an excellent
saith Laertius a meer form and institution of life but a true Sect of Philosophy they were these They took away with Aristo the Chian Dialectick and Physick and only admitted Ethick whence what some said of Socrates Diocles applyed to Diogenes affirming he used the same expressions that we ought to enquire What good and ill Our â—ouses fill They likewise reject the liberall Sciences whence Antisthenes said those who have acquired Temperance ought not to study any learning left by other things they be diverted Geometry likewise Musick and the like they wholly took away Whence Diogenes to one that shew'd him a Watch It is an excellent invention saith he against supping too late And to one that entertain'd him with Musick Wisdome the greatest Citties doth protect But Musick cannot one poor house direct They likewise as the Stoicks affirmed to be happy to live according to Vertue as Antisthenes in his Hercules for there is a kinde of affinity betwixt these two Sects whence the Stoicks asserted Cynisme to be the neerest way to Vertue and so lived Zeno the Cittiean Their diet was slender their food only such as might satisfie Nature their Cloakes sordid they despised riches glory and nobility Some of them fed only on hearbs and cold water living under such shelters as they could finde or in Tubbs as Diogenes did who affirmed it was proper to the Gods to want nothing and that those who stand in need of fewest things come neerest to the Gods They held also according to Antisthenes in his Hercules that Vertue may be acquired by Learning and that it cannot be lost that a wise man deserves to be loved and never sinneth and is a friend to such as are like him and trusteth nothing to Fortune They took away with Aristo the Chian all things between Vertue and Vice CHAP. III. His Apophthegmes OF his Apophthegmes are remembered these He proved Labour to be good by the examples of Hercules and Cyrus one a Grecian the other a Barbarian He first defined Speech thus Speech is that which declareth that which is or was To a young man of Pontus that came to be his Disciple and asked him what he must bring with him he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new Book a new pen and a new tablet where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocall and signifieth divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wit To one demanding what kinde of Wife he should take If a fair one saith he she will be common if foul a torment Hearing that Plato spoke ill of him it is King-like saith he to do well and be ill spoken of Being initiated into the Orphick solemnities the Priest telling him that they who were initiated into those rites were made partakers of many excellent things in the next world Why then saith he do you not die To one that reproached him that both his Parents were not free Neither saith he were they both wrastlers and yet I am a wrastler Being demanded why he had few Disciples I beat them away saith he with a silver staffe Being demanded why he rebuked his Disciples so sharply So saith he do Physicians the sick Seeing an Adulterer running away Unhappy man saith he how much danger might you have escaped for one halfe penny He said according to Hecaton It is better to fall among Crowes then flatterers for those only devour the dead these the living Being demanded what was most happy for man he answered To die in prosperity To a friend complaining he had lost his notes You should have writ them in your minde saith he and not in your book As rust consumeth iron so envy saith he consumeth the envious man Those who would never die saith he must live piously and justly He said Citties were then perishing when they could not distinguish the good from the bad Being commended by some wicked men I am troubled saith he to think what ill I have done He said the cohabitation of concording Brethren is firmer then any wall He said we ought to carry such provision along with us as if we should happen to be shipwraâ—k'd we might swimme away with To those who reproached him for conversing with wicked persons So do Physicians with the sick saith he yet are not sick themselves He said It is absurd to separate corn from the weeds and in way to reject the unserviceable person 〈◊〉 in a Common-wealth not to extirpaâ—e the wicked Being demanded what he had gain'd by Philosophy he answer'd that I can converse with myselfe At a Feast to one that said to him 〈◊〉 he reply'd Do you then pipe Diogenes demanding a Coat he bad him double his Cloak Being demanded what learning is most necessary That saith he which unlearneth ill He advised those who were provoked by revilings to bear it with greater Fortitude then if stones were cast at them He derided Plato as being proud and seeing at a show a horse going loftily turning to Plato Me thinks saith he you would have acted the part of this horse very well This he said because Plato at the same time had commended the horse Another time visiting Plato as he lay sick and looking into the basin whereinto he had vomited I see here saith he the choler but not the pride He advised the Athenians to love Asses as well as Horses which they conceiving absurd and yet saith he you choose those for Generalls who know nothing but how to stretch out the hand To one that said to him many praise thee Why saith he what ill have I done To one that demanded as Phanias saith what he should do to be a good and an honest man if you learn saith he of knowing persons that the vices which you have are to be avoided To one that praised a life full of delicacies Let the sons of my enemies saith he live delicatly To a young man who desired his statue might be made handsomer then himselfe Tell me saith he if the brasse it selfe could speak what you think it would boast of the other answer'd of its handsome figure Are you not ashamed then replies he to be proud of the same that an inanimate creature would be A young man of Pontus promised to supply him as soon as his ship came home laden with saltfish hereupon he took him to a meal-woman and filling his satchell departed she calling to him for mony This young man saith he will pay you as soon as his ship comes home When at any time he saw a woman richly dress'd he went to her house and bad her husband bring out his horse and armes that if he were so provided he might allow her those freedomes being better able to justifie the injuries it occasion'd otherwise that he should take off her rich habit He said Neither a feast is pleasant without company nor riches without Vertue He said Those pleasures which come not in at the dore must not go out by the dore but by incision or purging
excessively did not take away their meat He praised those who being about to marry would not marry who being about to go sea would not go to sea who being about to undertake some publick office would not undertake it and who being about to bring up children forbore to bring them up and who could compose themselves to live with great men yet never went to them He said when we stretch out our hand to our friend we should never clutch our fist One bringing him into a new house and forbidding him to spit he spat in his face saying he could not finde a worse place Some ascribe this to Aristippus Crying out upon a time Men come hither a great many flocked about him whom he fell upon with his stick and beat them saying I called men not varlets This Hecaton in his Chrâ—ae relates Alexander said if he had not been born Alexander he would have desired to have been born Diogenes He said they were not maimed who were dumb and blinde but they who had not a wallet Going once halfe shaven to a feast of young men as Metrocles relates they beat him whereupon he took their names and setting them down in a parchment roll he wore it at his breast whereby being known they were reviled and beaten He said he was the Dog of the praised but none of the praisers durst go a hunting with him To one saying at the Pythian Games I overcame men No saith he I the men you the slaves To those who said to him you are now old take your ease what saith he if I were to run a race should I give over when I were almost at the end or rather contest with greater courage Finding Demosthenes the Orator at dinner in a common victualling house who ashamed would have stollen away nay saith he you are now the more popular Aelian relates it thus Diogenes being at dinner in a common victualling house and seeing Demosthenes passe by invited him in Demosthenes refusing do you think it saith Diogenes a disparagement to dine here when your Master dines here every day meaning the common people to whom Oratours are but servants To some strangers who were desirous to see Demosthenes pointing to him with his middle finger this saith he is he that leads the Athenians In reproofe to one who had throwne away his bread and was ashamed to take it up again he tyed a string about the neck of a bottle and dragg'd it after him through the Ceramick He said most men were mad Praeter digitum all but the finger if any man should walk pointing with his middle finger he will be thought mad if his fore-finger not so He said the most precious things were sold cheapest and so on the contrary for a Statue will cost 3000 pieces of silver a peck of wheat two pieces of brasse To one who came to him to study Philosophy he gave a fish and bid him follow him the other ashamed threw it away and departed not long after meeting the same person he laughing said The friendship betwixt you and me was broke off by a Fish Dioclâ—s relates it thus One saying to him command me Diogenes he gave him a penny worth of cheese to bring after him the other refusing to carry it our friendship saith he a pennyworth of cheese hath dissolved Seeing a boy drink water in the hollow of his hand he took his little cup out of his wallet and threw it away saying The boy out-went him in srugality He threw away his dish also seeing a Boy that had broken his supping up his broth in the same manner Seeing a woman prostrate her selfe unhandsomely in prayer and desirous to reprove her superstition as Zoilus the Pergaean reports came to her and said Are you not ashamed woman that God who stands behinde you for all things are full of him should see you in this undecent posture He said such as beat others ought to be consecrated to Aesculapius the God of Chirurgery He said against Fortune we must oppose courage against Nature Law against Passion Reason In the Craneum Alexander standing by him as the Sun shone said to him ask of me what thou wilt he answer'd Do not stand between me and the Sun One reading a long tedious discourse and coming at last neer a blank leafe at the end of the book Be of good courage friends saith he I see land To one proving by the horned Syllogisme that he had hornes he feeling of his forehead but I saith he feel none In like manner another maintaining there was no such thing as motion he rose up and walked To one disputing concerning Meteors How long is it saith he since you came from heaven A wicked man having written over the dore of his house Let no ill thing enter here Which way then saith he must the Master come in He anointed his feet with sweet Unguents saying the scent went from the crown of his head into the air but from his feet to his nostrills To some Athenians that perswaded him to be initiated into some Religious Mysteries alledging that such as were initiated had the chiefest places in the other World It is ridiculous saith he if Agesilaus and Epaminondas live there amongst bogges and the common people that are initiated live in the blessed Islands Or as Plutarch hearing these verses of Socrates Thrice happy they Who do these Mysteries survey They only after death are bless All miseries pursue the rest What saith he shall Patoecion the thieâ—e be in better condition because he was initiated then Epaminondas Mice comming to him as he was at dinner See saith he Diogenes also maintaineth Parasites Diogenes being present at a discourse of Plato's would not minde it whereat Plato angry said Thou dogge why mind'st thou not Diogenes unmoved answered Yet I never return to the place where I was sold as doggs do alluding to Plâ—to's voyage to Sicily Returning from a Bath one asked him if there were many men there he said no The other asking if there were much company he said there was Plato defining Man a two-footed Animall without wings and this definition being approved Diogenes took a Cock and plucking off all its feathers turned it into Plato's School saying This is Plato's Man whereupon to the definition was added having broad nailes To one demanding at what time he should dine if thou art rich saith he when thou wilt if poor when thou canst At Megara seeing their sheep with thick fleeces and their children almost naked It is better saith he to be the sheep of a Megaraean then his son To one who hitting him with the end of a long pole bad him him take heed Why saith he do you mean to hit me again He said the Oratours were the servants of the multitude Crownes the biles of glory He lighted a candle at noon saying I look for a man He stood in the rain without any shelter some that were present pittying him Plato who was there
men lived Crates by chance passing by the Bookseller pointed to him saying follow that man which he did and from that time forward became a Disciple of Crates CHAP. II. Of his Masters ZEno thus changing the course of his life applyed himselfe to Crates being apt to Philosophy but more modest then suited with the Cynicall Sect. Which Crates to remedy gave him a pot full of pottage to carry through the Ceramick and perceiving him to hide it as ashamed with his Coat he struck the pot with his stick and broke it Zeno running away all wet what said he are you running away little Phoenician no body hurt you Hee made a litle hollow cover of a pot in which he carried the money of his Master Crates that it might be in readinesse when hee went to buy meat Thus hee lived a while with Crates during which time he writ his Book of the Common-wealth whence some jeasting said it was written under the Dog's tail At last deserting Crates he apply'd himself to Stilpo the Megarick Philosopher Apollonius Tyrius saith that taking hold of his Cloak to pluck him away from Stilpo he said O Crates the handles by which the Philosophers are to be taken hold of are their ears Lead me by those your way or else though you constrain my body to be with you my mind will be with Stilpo With Stilpo he remained ten years From Stilpo he went to Xenocrates being so well satisfied with the instruction of these two Masters that he said he made a very good voyage when he was shipwrack'd though others apply it to his living with Crates He afterwards apply'd himself to Diodorus Cronus as Hippoâ—otus avers under whom he studied Dialâ—ctick to which Science he was so much addicted that when a certain Philosopher of that Sect had informed him of seven species of Dialectick in that sallacy which is called the Mower he asked him what he was to give him for his reward the Philosopher demanded a hundred pieces of Silver Zeno so much was he affected to Learning gave him two hundred Lastly notwithstanding that he had made a great progresse in Philosophy he heard Polemon whose Doctrine was against Pride whereupon Polemon told him Zeno I am not ignorant that you lie in ambush and come slily into my Garden as the Phoenicians use to steal away Learning CHAP. III. His School and institution of a Sect. HAving been long a hearer of others he at last thought fit to communicate the Learning which he had received and improved To this end he made choice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the painted walk so named from the pictures of Polygnotus otherwise called Pisianactia Here he constantly walked and discoursed resolving to settle there and make the place as full of tranquillity as it had been before of trouble For in the time of the thirty Tyrants neer 1400 Citizens were there put to death Hither resorted a great many Disciples to him who were at first called Zenonians as Epicure affirmeth from their Master afterwards from the place where he taught Stoicks as Eratosthenes in his eight Book of antient Comedy adding that not long before some Poets that lived there were called Stoicks also upon which occasion the name was very well known He was subtle in disquisition and dispute He disputed earnestly with Philo the Dialectick and exercised himselfe together with him so that Zeno the younger admired him no lesse then his Master Diodorus He first seemeth saith Laertius to have set a bound to the loosnesse and extravagance of propositions But of this more when we come to speak of his Philosophy which by reason of its largenesse we remit to the end of his life CHAP. IV. What honours were conferr'd upon him ZENO by the Philosophy which he taught and the practise of his life conformable to that doctrine gained so high an estimation amongst the Athenians that they deposited the keyes of the City in his hands as the only person fit to be entrusted with their liberties His name was likewise much honoured by his own Country-men as well those at Cyprus as those who lived at Sidon Amongst those who honoured and favoured Zeno was Antigonus Gonotus King of Macedonia a Prince no lesse eminent for his Vertue then his Greatnesse much esteemed him and as often as he went to Athens heard him He sent many times to invite him to come to him amongst the rest one Letter to this effect alledged by Apollonius Tyrius King Antigonus to Zeno the Philosopher health I Think that I exceed you in Fortune and Glory but in Learning and Discipline and that perfect felicity which you have attained I am exceeded by you Wherefore I thought it expedient to write to you that you will come to me assuring my selfe you will not deny it Use all means therefore to come to us and know you are not to instruct me only but all the Macedonians For he who teacheth the King of Macedonia and guideth him to Vertue it is evident that he doth likewise instruct all his Subjects in Vertue For such as is the Prince such for the most part are those who live under his Government Zeno answered thus To King Antigonus Zeno health I Much esteem your earnest desire of Learning in that you aime at Philosophy not popular which perverteth manners but that true discipline which conferreth profit avoiding that generally commended pleasure which effeminates the soules of some young men It is manifest that you are enclined to Generosity not only by nature but by choice A generous nature with indifferent exercise assisted by a Master may easily attain to perfect Vertue But I am very infirm of body by reason of my age for I am fourescore years old and therefore not able to come to you Yet I will send you some of my con-Disciples who in those things that concern the Soul are nothing inferiour to me in those of the Body are much superiour to me of whom if you make use you will want nothing conducing to perfect Beatitude Thus Zeno absolutely refused to go to Antigonus but sent him his Disciple Persaeus son of Demetrius a Cittiean who flourish'd in the 130th Olympiad Zeno being then very old and Philonides a Theban both mentioned by Epicurus in his Epistle to Aristobulus as having been with Antigonus CHAP. V. His Apophthegmes OF his Apophthegmes are remembered these Of a man very finely drest stepping lightly over a Kennell He doth not care for the dirt saith he because he cannot see his face in it A certain Cynick came to him to borrow Oyle saying he had none left Zeno deny'd him and as he was going away Now saith he consider which of us two are the more impudent Cremonides whom he much affected and Cleanthes sitting down beside him he arose whereat Cleanthes wondring I have heard good Physicians say saith he that the best remedy for tumâ—urs is rest Two sitting by him at a Feast he
disease can pain Not like the common sort of people he But day and night bent on Philosophy The Comick Poets unwittingly intending to discommend him praise him as Philemon in his Comedy of Philosophers He Water drinks then Broth and Herbs doth eat To live his Schollers teaching without meat This some ascribe to Posidippus His vertues were so eminent that they grew at last into a Proverb More continent then Zeno the Philosopher whence Possidippus He ere ten daies were spent Zeno in Continence out-went Indeed he excelled all men in this kind of Vertue and in Gravity and by Iove addeth Laertius in Felicity likewise CHAP. VIII His Writings HE wrote many Bookes wherein faith Laertius he so discoursed as no Stoick after him their Titles are these Of Common-wealth writen whilst he was an auditor of Crates and as Plutarch saith much applauded the scope whereof was this That we should not live in severall Citties and Townes by distinct Lawes but that we should own all men as our Country-men and fellow-Cittisens that there should be one manner of life and one order as of one flock which grazeth by equall right in one pasture Of Appetite or Of human Nature Of Passions Of Office Of Law Of the Discipline of the Grecians Of sight Of the Universe Of signes Pythagorâ—cks Universalls Of words Homericall Problems 5. Of hearing Poetry The Art Solutions Confutations Memorialls The Moralls of Crates Some amongst whom is Casius a Sceptian reprehended many things in the writings of Zeno First that in the beginning of his Common-wealth he affirmeth the liberall Sciences to be of no use Again that all wicked men are enemies among themselves and slaves and strangers as well Fathers to their Children as Brethren to Brethren Again that only good men are Citisens and Friends and Kindred and Children as he affirmeth in his Book of the Common-wealth So that according to the Stoicks Parents should be enemies to their Children because they are not wise That in his Common-wealth he would have Women to be in common That no Temples Courts of Iudicature nor publick Schooles should be built in a Common-wealth That Mony is not necessary neither for exchange nor traffick That Women should go in the same habit as men CHAP. IX His Disciples ZENO saith Laertius had many Disciples the most eminent these PERSAEUS Son of Demetrius a Cittiean some affirm hee was Zeno's Scholer others that he was one of the servants which were sent by Antigonus to Zeno to transcribe his writings whence Bion seeing this inscription on his Statue PERSEAEUS OF ZENO A CITTIEAN said the Graver mistook for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should have put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant Afterwards he returned to Antigonus King of Macedonia Antigonus to make a tryall of him caused a false report to be brought him that his lands were spoiled by the Enemy whereat appearing troubl'd Do you not see saith Antigonus that riches are not to be reckon'd amongst indifferent things Antigonus so much favour'd him that he preferr'd him to the government of Acrocorinthus on which Fort depended not only Corinth but all Peloponnesus in this charge he was unfortunate for the Castle was taken by the cunning of Aratus a Sicyonian Athenaeus saith whilst Perfaeus was feasting who turned out Persaeus whereupon afterwards to one that maintained onely a wise man is a Governour and I saith he was once of the same mind being so taught by Zeno but now am of another opinion the Sicyonian young man meaning Aratus hath taught me otherwise Thus Plutarch But Pausanias saith that Aratus upon taking of the Fort amongst others put Persaeus the Governour to death He said that those were esteemed Gods who had invented some things very usefull to humane life He wrote these Books Of a Kingdom The Lacedaemonian Commonwealth of marriage of impiety Thyestes Of Love Protrepticks Exercitations Chryas 4. Commentaries against Plato's Laws 7. Symposiack Dialogues ARISTO Son of Miltiades a Chian sirnamed the Siren when Zeno fell into a long sicknesse he left him and went as Diocles saith to Polemo He was also a follower of Persaeus whom he flatter'd much because of his favour with Antigonus for hee was much given to pleasure even unto his end Thus revolting from his Master Zeno he asserted That the end consists in those mean things which are betwixt virtue and vice that is in indifference not to be moved on either side nor to imagine the least difference to be in these things but that they are all alike For a wise man is like a good Player who whether he personate Agamemnon or Thersides will act either part very well Thus he took away the dignity which Zeno held to be in these mean things betwixt virtue and vice holding that there is no difference in them He took away Physick and Logick affirming that one is above us the other appertaines nothing to us Ethick onely appertaines to us he compared Dialectick reason to cobwebs which though they seem artificiall yet are of no use He introduced not on any virtues as Zeno nor one called by severall names as the Megarick Philosophers but affirmed they have a quodammodotative relation to one another Professing these teneâ—s and disputing in Cunosarges he came to be called Author of a Sect whence Milciades and Diphilus were called Aristonians He was very perswasive and wrought much upon the common people whence Timon in Sillis One of Aristo's smooth perswasive race He defended eagerly this Paradox of the Stoicks that a wise man doth not opinionate but know which Persaeus opposing caused of two like twins first one to give a depositum to him then the other to come and redemand it and by his doubting if it were the same person convinced him He inveigh'd against Arcesilaus calling him a corrupter of youth On a time seeing a Monster like a Bull but of both sexes he said Alas here is an argument for Arcesilaus against energy To an Academick who said he comprehended nothing Do you not see saith he him who sitteth next you which he denying Who struck you blinde saith he or took your light away He wrote these Treatises Protrepticks 2. of Zeno's Doctrine Scholastick Dialogues 6. of Wisdome dissertations 7. Erotick dissertations Commentaries upon vain-glory Commentaries 15. Memorialls 3. Chrias 11. against Oratours against Alexinus his oppositions to the Dialecticks 3. to Cleanthes Epistles 4. But Panaetius and Sosicrates affirm the Epistles only to be his the rest to be Aristo's the Peripatetick The Sun striking hot upon his head which was bald occasion'd his death There was another of the same name a Juliite a Peripatetick another an Athenian a Musician a fourth a Tragick Poet a fift an Alaean who writ the Rhetoricall art a sixt of Alexandria a Peripatetick ERILLUS or as Cicero Herillus was a Carthaginian when he was a boy he was loved and courted by many which Zeno by causing him
possesses'd But in Cleanthes there alone unbless'd He was so famous for Dialectick that it was a common speech If the Gods themselves would use Dialectick they would make use only of the Chrysippean But he was more plentifull in matter then free in expression He was infinitely studious and industrious as appeareth from the multitude of his Books An old woman that waited on him said that he wrote every day 500. Paragraphs When any question'd him in private he answer'd meekly and freely but assoon as any company came he grew eager and litigious saying Brother there hangs a cloud before your eyes Cast quite away this madnesse and be wise When he drunk at Feasts he lay very still only shaked his legs whereupon his woman said Chrysippus's legs only are drunk He had so good an opinion of himselfe that to one who asked him to whom he should commend his son he answered To me for if I knew any better I would hear Philosophy of him my selfe Whence it was said of him He is inspir'd by Jove The rest like shadowes move As also that Had not Chrysippus been No Stoa we had seen Arcesilaus and Lacydes as Sotion saith coming into the Academy he studyed Philosophy with them whence he disputed against Custome and for Custome and of Magnitude and Multitude using the arguments of the Academicks He was a great despiser of honours for of all his writings he dedicates none to any King He was content with little for he lived without any other attendants then one old woman and when Ptolomy wrote to Cleanthes desiring he would come to him or send some one of his Disciples Sphoerus went but Chrysippus refused Having sent for Aristocreon and Philocrates his sisters sons he first taught in the Lyceum in the open air as Demetrius writes CHAP. II. His Apophthegmes TO one that blamed him for not hearing Aristo as many did If I should follow many saith he I should not study Philosophy To a Dialectick assaulting Cleanthes with sophismes Leave saith he diverting an aged person from serious things propound those to us that are young He said meditation is the fountain of discourse He said drunkennesse is a lesser madnesse He said a wise man grieveth but is not troubled for his minde yields not to it To one that said to him your friend revileth you behinde your back Blame him not saith he for he might do it before my face To a wicked man that cast many aspersions upon him You have done well saith he not to omit any thing that is in your selfe Being told that some spoke ill of him It is no matter saith he I will live so that they shall not be believed He said there is a difference between swearing true and swearing truly and betwixt swearing false and forswearing That which is sworn at the time that it is sworn must necessarily be either true or false seeing that the form of swearing is an Axiom But he that sweareth at the same time that he sweareth is not necessarily perjur'd or sweareth true because the time is not yet arived that must determine his oath For as a man is said to have covenanted truely or falsely not when the covenant is made but when the time whereby it is limited is come so a man is said to swear truly or falsely when the time comes wherein he promised to make good his oath Being demanded why he did not undertake the government of the Commonwealth Because saith he If I govern ill I shall displease the Gods if well the people He said he who hath arrived at perfection dischargeth all offices omitting none yet his life is not happy for Beatitude is a post-accession thereto when as the mean actions acquire a constancy habit and peculiar confirmation CHAP. III. His Writings BEcause saith Laertius his writings were very celebrious we shall give an account of them digested according to their subjects They were these Of the Logicall place Theses Logick Philosophick Commentaries Dialectick definitions to Metrodorus 6. Of Dialectick names to Zeno 1. Dialectick art to Aristagoras 1. Of connex Probables to Dioscorides 4. The first order of the Logicall place of things Of Axioms 1. Of not-simple Axioms 1. Of Connex to Athenades 2. Of Negatives to Aristagoras 3. Of Catagoreuticks to Athenodorus 1. Of things spoken by privation to Thearus 1. Of best Axioms to Dion 3. Of Indefinites 4. Of things spoken according to Time 2. Of perfect Axioms 2. The second order Of true disjunct to Gorgippides 1. Of true connex to Gorgippides 4. Division to Gorgippides 1. Of Consequents I. Of that which is for three to Gorgippides 1. Of Possibles to Clitus 4. Of Significations against Philo 1. What are false 1. The third order Of Precepts 2. Of Interrogations 2. Of Percontation 4. Epitome of Interrogation and Percontation â— Epitome of Answers 1. Of Question 2. Of Answer 4. The fourth order Of Categorems to Metrodorus 10. Of right and supine to Philarchusâ— Of Conjunctions to Apollonides 1. To Pasylus of Categorems 4. The fifth order Of the five cases 1. Of expressions defined according to the subject 1. Of Assimilation to Stesagoras 2. Of Appellatives 2. Of the Logicall place concerning words and their reasons the first order Of singular and plurall expressions 6. Of Words to Sosigenes and Alexander 5. Of the anomaly of Words to Dion 4. Of Sorites pertaining to voice 3. Of Soloecismes to Dionysius 1. Of unusuall speech 1. Words to Dionysius 1. The second order Of the elements of speech 5. Of the syntax of things said 4. Of the syntax and elements of speech to Philip 3. Of the elements of speech to Nicias 1. Of relative speech 1. The third order Of not-dividents 2. Of Amphibolies to Apollas 4. Of Tropicall Amphibolies 1. Of connex Tropicall Amphibolies 2. Upon Panthoedus of Amphibolies 2. Introduction to Amphiboly 5. Epitome of Amphibolies to Epicrates 1. Connex to the Introduction of Amphibolies 2. Of Logicall place concerning Reasons and Moods the first order The Art of Reasons and Moods to Dioscorides 5. Of Reasons 3. Of the composition of Moods to Stesagoras 2. Comparison of tropicall Axioms 1. Of reciprocall Reasons and connex 1. To Agatho or of sequent problems 1. Of Inferences to Aristagoras 1. Of placing the same reason in diverse Moods 1. Against those who oppose that the same reason may be plated in syllogistick and not syllogistick Moods 2. Against those who oppose the reduction of Syllogismes 3. Against Philo's book of Moods to Timostratus 1. Logicall conjuncts to Timocrates and Philomathes Upon Reasons and Moods 1. The second order Of conclusive Reasons to Zeno 1. Of first indemonstrable Syllogismes to Zeno 1. Of Reduction of Syllogismes 1. Of redundant Syllogismes to Pasylus 2. Theorems of Soloecismes 1. Syllogistick Introductions to Zeno 1. Introductions to Moods to Zeno 3. Of Syllogismes false in figure 5. Syllogistick reasons by reduction in indemonstrables 1. Tropicall Questions
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