have refused it took the fig telling Diogenes he had lost both his figg and his conceit Then throwing it up into the aire and catching it as boyes use to do O worthy Diogeâ—es said he and restored it He said to Learning three things are requisite Nature Institution Exercise Being told that one had reviled him When I am absent said he let him beat me too He said Beauty was a better recommendation then any Letter Others ascribe this to Diogenes adding that Arâ—stotle called beauty the gift of a specious â—orm He called Socrates a short-liv'd Tyranny Plato Natures Prerogative Theophrastus silent â—raud Theocriâ—us specious hurt Carneades a guardlesse Kingdome Being demanded what difference there is betwixt the learned and unlearned he answered as much as between the living and the dead He said Learning in prosperity is an ornament in adversity a refuge He said they who educated children well are more to be honoured then they who beget them for these only gave them life others well-living To one boasting of the greatnesse of his Country That saith he is â—ot to be considered but whether a man deserve to be of a great Country He said Friends are one soul in two bodies He said some men lived so sparingly as if they were to live alwaies others so prodigally as if they were to die to morrow To one that asked why we love the company of those that are fair That saith he is a question for a blind man to ask Being asked what he had gotten by Philosophy hee answer'd to do those things voluntarâ—ly which others do for fear of the Law Being demanded how Disciples should profit most he answer'd if they follow those that are before them and stay not for those behind them To a foolish talker who after a long Discourse said to him I am afraid I have been tedious to you not at all answer'd he for I did not mind you Being asked how we should behave our selves towards our Friends he answer'd as we would have them do towards us He said Iustice is the vertue of giving to every one according to his desert He said Learning was the best provision against old age He used as Phavorinus relateâ— in the second of his Commentaries to say frequently he who hath many friends hath none which is â—â—â—â—wise extant in the seventh book of his Ethicks 〈◊〉 said when things happen not as we would we must will as they happen Seeing a youth very self-conceited and withall ignorant young man saith he I wish I were what you think your self and my enemies what you are Seeing a young man proud of a fine Cloak why boast you saith he of a Sheeps Fleece He said they who demonstrate plain things light a candle to see the Sun Being reviled by an impudent person Thou saith he who art vers'd to bear all things speakest them with delight I who am not used to speak them take no delight in hearing them Being demanded why he who taught others to speak himselfe held his tongue a whetstone saith he cannot cut yet it sets an edge upon swords Being asked who can keep a secret He saith he that can hold a glowing coal in his mouth Seeing a young man very neatly dress'd are you not asham'd saith he when Nature made you a man to make your self a woman A handsome young man much courted said to him If I were hated of the Citizens as you are I would hang my self And I reply'd he would hang my self if I were lov'd by them as you are Being demanded how a man should come to be rich he answer'd by being poor in desire It repented him of three things that he had ever committed a secret to a Woman that he had rid when he might have gone a foot that he had lived one day not having his Will made CHAP. XI His will and Death FRom that speech of Aristotle last mentioned may be gathered how carefull he was to make his Will but more from the exact form thereof which was thus BE all well but if it happen otherwise thus Aristotle maketh his Will Be Antipater my sole Executor during the Minority of Nicanor Let Aristomenes Timarchus Hipparchus Dioteles and if he please and have leisure Theophrastus be Guardians of the children of Herpylis and all that I leave I will that my Daughter assoon as she shall be marriageable be given Nicanor for Wife If any thing happen otherwise which God forbid before she be married or after she be married before she hath any Children let Nicanor have the ordering of my Sonne and the disposall of all other things for his reputation and mine Let therefore Nicanor take care of the Maid Pythais and my Son Nicomachus and order their Estates according to their condition as a Father and a Brother If in the mean time any thing shall happen to Nicanor which God forbid either before my Daughter be married or if married before she hath any Children if he make any Will as he appointeth so let it be Otherwise if Theophrastus approve of it let him marry the Maid and have the same power that Nicanor should have had Otherwise let the Estates as well of the Maid as the Boy be disposed with the joint consent of the Guardians and Antipater as they shall think fit Let likewise the Executors of Nicanor take care to remember us and Herpylis since that she hath been faithfull to me and if she will take a husband that such a one be given unto her as may be no disparagement unto us Let them give her out of my Estate besides what is already mentioned a Talent of Silver three Maid-servants if shee so please and the handmaid which she hath and the boy Pyrrhaeus And moreover if she will dwell at Chalcis let her have that habitation which joyneth to the Garden if at Stagira our Patrimoniall seat which howsoever Herpylis shall choose let the Executors furnish it as they shall think convenient and proper for Herpylis Let likewise Nicanor take charge of the Boy Mirmax that he may be restored honourably as becommeth us unto his own with all his goods which we delivered to our Trust. Let likewise Ambracis be a free woman and have bestowed upon her at her marriage fifty Drachmes and the Girle which she hath I will likewise that to Thales be given besides the Handmaid he hath bought a thousand Drachmes and another Handmaid Likewise to Simo besides that money which he hath already received to buy a Servant let another Servant be bought or the like Sum be given again wherewith he may purchase one As soon as my Daughter shall be married let Tycho Philo Olympias and his Son be free men Of those boyes which served me let none be sold but let my Heirs make use of their service and when they come to age as they deserve let them be manumitted Let the Executors take care to those Statues of
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
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
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
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
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
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