bodies as are with us upon the Earth which seeing they think they see true bodies As these if ever they should be brought out of darknesse into the clear light would questionlesse despise all things which they saw before and themselves much more as having been absolutely deceived So they who rise up out of the darknesse of this life to those things which are divine and fair in all likelyhood will contemn what before they most esteemed and love more vehemently this contemplation Thus it appeareth that only what is good is honest and that Vertue sufficeth to Felicity Moreover that good and fair consist in knowledge of the first good he declareth in whole volumes As concerning those which are good by participation he speaketh thus in his first Book of Laws Good is twofold Humane and Divine c. If anything be disjoyned from the first good and void of the essence thereof that is called good by the foolish which in Euthydemo he affirmeth to be a greater ill to the Possessor That he conceiveth the Vertues to be eligible in themselâ—es is manifest in as much as he affirmeth that only to be good which is honest which he demonstrateth in many Dialogues particuly in those of the Common-wealth Hence he conceiveth that man to be most happy and blessed who hath attained the Science we mentioned yet not in respect of the honours which attend such a person nor of any other reward for though he be unknown to all men and such things as are commonly accounted Ills as dishonour banishment and death happen unto him he is notwithstanding happy On the contrary a man who wants this knowledge though he possesse all things commonly esteemed good riches power health strength and Beauty he is nothing the more happy He asserteth an ultimate end conformable to all these which is to be made like unto God as far as Humanity is capable of being such This he expounds variously somtimes as in Theaeteto he affirms our resemblance to God to consist in being prudent just and holy wherefore we must endeavour to fly with all possible celerity from hence to those This flight is the resemblance to God as much as is possible The similitude consisteth in Prudence Justice and Sanctity somtimes in Justice only as in his last Book of the Common-wealth For a man is never deserted by God whilst he endeavoureth to be just and by the very act of Vertue as much as man is capable of he is rendred like unto God In Phaedone he asserteth that this resemblance to God is acquired by Temperance and Justice thus Are not they blessed and happy and from hence shall go into the best place who have practised the popular civill Vertue which they call Temperance and Iustice Again somtimes he affirmed that the end of life is to be like unto God somtimes to follow God as when hee saith God indeed according to the old saying containing the beginning midale and end of all things c. Somtimes he joyneth both together as when he saith The Soul following God and being rendred like unto him c. The principle of Utility is good it self but this is said of God therefore the end conformable to the principle is to become like unto God to the Celestiall or rather supercelestiall God who hath not Vertue but is more excellent then all Vertue Wherefore it is rightly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misery is a perversity of the Genius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatitude is a good habit of the Genius This similitude to God we shall obtain if we enjoy convenient nature in our manner education and sense according to Law and chiefly by reason and discipline and institution of wisdom withdrawing our selves as much as possible from humane affairs and being conversant in those things only which are understood by contemplation the way to prepare and as it were to cleanse the Demon that is in us is to initiate our selves into higher disciplines which is done by Musick Arithmetick Astronomy and Geometry not without some respect of the body by Gymnastick whereby it is made more ready for the actions both of Warre and Peace CHAP. XXVIII The definition and kinds of Virtue VErtue being divine is the perfect and best affection of the Soul which adorneth a man and rendreth him more excellent and ready as well for speech as action whether he do it alone or with others Of the Vertues some are placed in the rationall part some in the irrationall For whereas the Nature of the rationall part is one that of the irascible another that of the concupiscible another the perfection of these must likewise be different That of the rationall is Prudence of the irascible Fortitude of the concupiscible Temperance Prudence is the Science of things Good Bad and betwixt both Temperance is an apt moderation of desires and appetites when when we call Temperance a moderation and obedience we mean only this that it is a faculty causing all appetites to be subjected unto it in decent order and submisse obedience to be commanded by nature This is the rationall part Fortitude is a lawfull observation of a command difficult or not difficult that is it is a faculty which keepeth a lawfull precept Iustices is an agreement amongst all these which causeth that the three parts of the Soul agree with one another and that each be worthily conversant in those things which are proper and belong unto it Thus it is a common intire perfection of these three Vertues Prudence Fortitude and Temperance in such manner that reason commandeth and the rest of the parts each according to its severall property are restrained by Reason and obey it Hence it followeth that the Vertues are mutally consequent to one another Fortitude being the conservation of a lawfull precept is likewise conservative of right reason Right reason proceedeth from Prudence Prudence cohereth with Fortitude for it is the knowledge of good things but no man can discern that which is good if he be distracted by fear or involved in the like troubles In like manner neither can any man be wise and intemperate for then he is overcome by affections If a man do somthing contrary to reason Plato affirmeth he doth through ignorance and imprudence so that can be prudent that is intemperate or fearfull Whence it followeth that the perfect Vertues cohere to one another and are inseparable CHAP. XXIX Of Virtues Vices and their differences THe gifts of Nature and progress in them are called Vertues also by reason of their similitude with the perfect Vertues assuming the same name In this sence we call all souldiers stout and sometimes call imprudent and rash persons stout when we speak not of the perfect Vertues for the perfect neither increase nor decrease but Vices are intended and remitted One man is more imprudent and more unjust then another neither do all the vices follow one another for they are certain contraries which are not competible to the same
wherefore they are as Zeno saith inseparable connexed to one another as Chrysippus Apollodorus and Hecaton affirm He who hath one hath all saith Chrysippus and he who doth according to one doth according to all He who hath vertue is not only contemplative but also practick of those things which are to be done Things which are to be done are either expetible tolerable distributible or retainable so that whosoever doth one thing wisely doth another justly another constantly another temperately and so is both wise magnanimous just and temperate Notwithstanding these vertues differ from one another by their heads For the heads of prudence are to contemplate and do well that which is to be done in the first place and in the second to contemplate what things are to be avoided as obstructive to that which is to be done The proper head of temperance is to compose our own appetites in the first place and to consider them in the second those under the subordinate vertues as being obstructive and divertive of appetites The heads of Fortitude 〈◊〉 the first place to consider all that we are to undergo in the second other subordinate vertues The heads of justice are in the first place to consider what every one deserves in the second the rest For all vertues consider the things that belong to all and the subordinate to one another Whence Panaetius saith it is in vertue as in many Archers who shoot at one mark distinguished by divers colours every one aims at the mark but one proposes to himselfe the white line another the black and so of the rest For as these place their ultimat end in hitting the mark but every one proposes to himselfe a severall manner of hitting so all vertues have Beatitude which is placed conformably to nature for their end but severall persons pursue it severall waies As vertues are inseparable so are they the same substantially with the supream part of the soul in which respect all vertue is said to be a body for the Intellect and Soul are a body for the soul is a warm spirit innate in us Therefore our soul is a living creature for it hath life and sence especially the supream part thereof called the Intellect Wherefore all vertue is a living creature because it is essentially the Intellect And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that expression is consequent to this assertion Between vertue and vice there is no medium contrary to the Peripateticks who assert a mean progression betwixt vertue and vice for all men have a naturall appetite to good and as a stick is either straight or crooked so man must be either just or unjust but cannot be either more or lesse just or unjust That vertue may be learned is asserted by Chrysippus in his first book of the End and by Cleanthes and Possidonius in his Exhortations and Hecaton because men of bad are made good That it may be lost is likewise affirmed by Câ—rysippus deny'd by Cleanthes The first â—aith it may be lost by drunkennesse or madnesse the other that it cannot be lost by reason of the firm comprehensions of the soul. Vertue is in it selfe vertue and not for hope or fear of any externall thing It is expetible in it selfe for which reason when we do any thing amisse we are ashamed as knowing that only to be good which is honest In vertue consisteth Felicity for the end of vertue is to live convenient to nature Every vertue is able to make a man live convenient to nature for man hath naturall inclinations for the finding out of Offices for the composure of Appetites for tolerance and distribution Vertue therefore is selfe-sufficient to Beatitude as Zeno Chrysippus and Hecaton assert For if â—aith he magnanimity as conceiving all things to be below it selfe is selfe-sufficient and that be a part of vertue vertue it selfe which despiseth all things that obstruct her must also be selfe-sufficient to Beatitude But Panaetius and Possidonius deny that vertue is selfe-sufficient affirming that it requireth the assistance of health strength and necessaries yet they hold that vertue is alwaies used as Cleanthes affirms for it cannot be lost and is alwaies practised by a perfect minde which is good Justice is not by nature but by prescription as law and right reason Thus Chrysippus in his book of honest Vertue hath many attributes it is called 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good because it leadeth us to right life 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is approved without any controversy as being most excellent 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is worthy of much study 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it may justly be praised 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it inviteth those who desire it 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it conduceth to goodnesse of life 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is usefull 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is rightly expetible 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being present it profiteth being absent it it doth not 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath an use that exceeds the labour 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is alone sufficient to him that hath it 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it takes away all want 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is common in use and extendeth to all the uses of life CHAP. X. Of the End THe end is that for whose sake all offices are done but it self is not done for the sake of any or that to which all things done conveniently in life are referred it selfe is referred to nothing The end is taken three waies First for the finall good which consisteth in rationall conversation Secondly for the scope which is convenient life in relation thereto Lastly for the ultimate of expetibles unto which all the rest are referred Scope and end differ for scope is the proposed body which they who pursue Beatitude aim at Felicity is proposed as the scope but the end is the attainment of that felicity If a man throw a spear or an arrow at any thing he must do all things that he may take his aim aright and yet so as to do all things whereby he may hit So when we say it is the ultimate end of man to obtain the principles of nature we imply in like manner he must do all things necessary to taking aim and all things likewise to the hitting of the mark but this is the last the chiefe good in life that as to be selected notdesired Reason being given to rationall creatures for the most perfect direction to live according to reason is in them to live according to nature that being the Artificer of Appetite Hence Zeno first in his discourse of human nature affirmes that the end is to live conformably that is to live according to one reason concordantly as on the contrary savage Beasts
angles or that which subtendeth one of the equall angles they shall likewise have the other sides equall to the other sides both to both and the remaining angle equall to the remaining angle * Eudemus attributes this theorem saith Proclus to Thales for showing the distance of ships upon the Sea in that manner as he is said to do it is necessary that he perform it by this Pamphila saith Laertius affirmes that he first described the rectangle triangle of a circle Ramus attributes to Thales upon this authority of Laertius the second third fourth and fifth propositions of the fourth book of Euclid which are concerning the adscription of a triangle and a circle and consequently takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to include both inscription and circumscription whereas in all those propositions there is nothing proper to a rectangle triangle so that if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be retain'd it must relate to the 31 proposition of the third book whence may be deduced the description of a rectangle triangle in a circle But because there is no such proposition in Euclid and this hath but an obscure reference to part of that theorem it is to be doubted that the Text of Laertius is corrupt and the word or mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insered by accident without which these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly correspond with those of Vitruâ—â—ius â—ythagoricum trigonum orthogonium describere by which he means as he at large expresseth elsewhere the forty fifth proposition of the first book of Euclid that in rectangle triangles the square of the hypotenuse is equall to the square of the sides containing the right angle That Vitruvius Proclus and others attribute this invention to Pythagoras confirmes it to be the same here meant by Laertius who addes that Thales for the invention hereof sacrificed an Oxe though others saith he among whom is Apollodorus ascribe it to Pythagoras And in the life of Pythagoras he cites the same Apollodorus that Pythagoras sacrificed a Hecatomb having foundout that the hypotenuse of a right angled triangle is of equall power to the two sides including the right angle according to the Epigram That noble scheme Pythagoras devis'd For which a Hecatomb he sacrific'd Cicero though he differ in the Author agrees in the quantity of the offering with Laertius affirming that Pythagoras upon any new invention used to sacrifice an Ox Which kind of gratitude begun by Thales was imitated by others also as by Perseus Finding three spirall lines in sections five Perseus an offering to the Gods did give Sect. 2. Of his taking the height of the Pyramids THe Pyramids of Egypt are supposed by Solinus Ausonius Ammianus Marcellinus and * Cassiodorus to cast no shadow at all which as Master Greaves hath observed in his excellent discourse upon this subject must be meant either of the summer time or which is neerer the truth that for three quarters of the year they have none at mid-day For that Thales by the shadow measured their height is acknowledged Hieronymus saith he measured the Pyramids by the shadow observing when they are of equall bignesse Pliny affirmes he found out a way to take the height of them and all such like by measuring the shadow at what time it is equall to the body But Plutarch hath given a more regular and exact account of his manner of operation by erecting a staffe perpendicular upon the end of the shadow of the Pyramid and by two triangles made by the beams of the Sun he demonstrated that what proportion there was between the shadows the same was betwixt the Pyramid and the staffe A demonstration so rationall that it is the ordinary way of taking heights by shadowes founded upon this theorem Of equiangle triangles the sides that are about equall angles are proportionall and the sides that subtend the equall angles are homologous Which if Proclus had proceeded as far as the sixth book of Euclid we should in all likelyhood have found ascribed to Thales for the same argument wherewith Eudemus proves him inventor of the fourth theorem in the foregoing Section whereby he took distances is of equall force in this whereby he took altitudes The height of the great Pyramid which Thales measured is by its perpendicular according to Mr. Greaves 499 feet by its inclining ascent 693 feet CHAP. VIII Of his Astronomy OMitting the fable of Orpheus's Harp alluding to the seven Planets and the observations of Hesiod which were little more then of the rising and setting of some principall Starres so imperfect that Plato calls all those who satisfie themselves with such superficiall knowledge Astronomers according to Hesiod we may with Eudemus and others affirme that Thales was the first of the Grecians that was skilfull in Astronomy Which Science Pliny asserts to have been brought out of Phaenicia Aristotle that the Grecians owe much of it to the Aegyptians where it had been of a long time practised Thither indeed Thales acknowledgeth that he travelled to confer with Astronomers Sect. 1. Of the Celestiall Sphears THales Pythagoras saith Plutarch repeated by * Stoâ—aeus with his followers affirm that the Celestiall sphear is divided into five Circles which they call Zones whereof one is call 〈◊〉 Artick and is alwaies in view to us one the summer Tropick one the Equinoctiall one the winter Tropick one the Antartick circle never seen by us The oblique Circle called the Zodiack lyeth under the three middle circles it 〈◊〉 them all three as it passeth and each of them is cut in right angles by the Meridian which goeth from Pole to Pole Unjustly therefore is the invention of the Zones ascribed by Posidonius to Parmenides and that of the obliquity of the Zodiack by others to Anaximander Pythagoras or Aenipodes Eudemus saith that he first observ'd the Tropicks Laertius that he first found out the accession of the Sun from Tropick to Tropick The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the Solstices but the Equinoxes likewise Sextus Empiricus The Tropick signes are those into which the Sun comming changeth and maketh conversions of the air such a sign is Aries and the opposite to it Libra so also Capricorn and Cancer for in Aries is made the vernall conversion in Capricorn the winter in Cancer the Summer in Libra the autumnall This exposition Laâ—â—tius confirmes when he saith that Thales composed only two treatises one of the Tropicks the other of the Equinoctialls and that he distinguished the seasons of the year Sect. 2. Of the Sun Moon and Starres HE first observed the Apparent diameter of the Sun which is the angle made in the eye to be the 720 part of his orbe This doubtlesse is the meaning of Laertius his words these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then which reading which implies the Sun to be 720 times lesser then the Moon nothing is more ridiculous for knowing
consent amongst the Athenians they were laid aside afterwards they used the milder lawes made by Solon differing even in name the first being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those of Draco were made in the 39th Olympiad 47 yeares as Vlpian accompts before these of Solon Next Solon being desirous that all offices might continue as they were in the hands of the rich but that other priviledges of the Common-welth from which the people were excluded might be promiscuously disposed tooke an accompt and valuation of the people and divided them into foure orders those whose stock of dry and liquid fruits amounted to 500. measures he ranked in the first place and called Pentacosiomedimni these paid a talent to the publique treasury In the second classe were those who were able to maintaine a horse or received 300. measures these he called for that reason horsemen they paid halâ—e a talent The third classe were Zengitae so called because they had 200. measures of both sorts these paid 10. minae the rest were all called Thâ—tes whom he suffered not to be capable of any Magistracy neither did they pay any thing but onely had so far interest in the common wealth as to have a suffrage in the publique Convocation at Judgements which at first seemed nothing but afterwards appeared to be of great consequence for in whatsoever was brought before the Judges he gave them leave if they would to appeale to the common forum moreover writing his lawes obscurely and perplexedly he increased the power of the forum for not being able to determine controversies by the Law they were forced to have recourse to the Judges as Masters of the law this equality he himselfe thus expresseth The Commons I sufficient power allow Honour from none I tooke on none bestowd Those who in power or wealth the rest outshin'd In bounds of moderation I confin'd To either part I was a â—irme defence And neither did allow preheminence Hither Seneca alluding saith Solon founded Athens upon equall right and Justine he carried himselfe with such temper between the commons and the Senate that he attracted equall favour from both he suffered no man saith Aeneus Gazeus to have a peculiar law but made all men subject to the same He likewise continues Plutarch constituted the court of the Areopagus consisting of the yearely Archons whereof himselfe being the chiefe was one perceiving the people to be much exalted and enboldened by the remission of their debts he ordained a second Court of Judicature selecting out of each tribe which were in all foure a hundred persons who should resolve upon all decrees before they were reported to the people nor should any thing be brought to them untill it had first past the Senate the supreame Senate he appointed Judge and preserver of the lawes conceiving the City would be lesse apt to float up and downe and the people become more setled relying upon these two Courts as on two Anchors thus the greater part of writers make Solon institutor of the Court of Areopagus of whom also is Cicero whichseems to be confirmed in that Draco never mentions the Areopagites but in criminall causes alwaies names the Ephetae but the eighth law of the thirtieth table of Solon hath these words Those who were branded with infamy before Solon was Archon let them be restored to their fame except such as were condemned by the Areopagites or by the Ephetae c. And it is certaine that the Court of Areopagus was long before Solons time untill then consisting promiscuously of such persons as were eminent for Nobility power or riches but Solon reformed it ordaining none should be thereof but such as had first undergone the office of Archon See Meursius Areop cap. 3. Pollux saith that Solon ordained a thousand men to â—udge all accusations Demetrius Phalereus that he constituted the Demarci first called Nauclari CHAP. VI. His Lawes HAving thus disposed the common-wealth and Courts of Judicature he in the next place applyed himselfe to making lawes which he performed so excellently that he is generally remembered under that notion which Minos of Creet and Lycurgus of Lacedaemon whose lawes those of Solon exceeded as Tacitus saith both in exquisitenesse and number of how much greater esteem they were then all before them may be computed from this that they were the last and continued alwaies in the Ciâ—ty They for whom they were made thought them more illustrious then their publick ornaments which transcended those of all other Cities more impregnable then their Tower which they accounted the strongest of all upon earth and far better then thâ—se things wherein they gloried most * nor were they of lesse esteem among forraign nations insomuch that the Romans agreeing concerning lawes in generall but differing about the law-giver sent Embassadours to Athens Sp. Posthumius Albus A. Manlius P. Sulpitius Camerinus commanding them to transcribe the renowned lawes of Solon which transferred out of the books of Solon the Dâ—cemviri expounded in the twelve Tables Hence Ammianus Maâ—cellinus saith that Solon assisted by the sentences of the Aegyptian Priests having with just moderation framed lawes added also to the Roman state the greatest foundation Of his lawes these have been preserved by Plutarch and others If any man were beaten hurt or violently treated whosoever had the means and will might sue the offendour Thus saith Plutarch he wisely brought the Citizens to a mutuall sence of one anothers hurts as if done to a limb of their own body Of infamous persons let all such as were infamous before the government of Solon be restored to their fame excepting whosoever were condemned by the Ephetae or in the â—rytanaeum by the Magistrates banished for murder theft or aspiring to tyrannie This was the eight Law of the thirteenth Table There were two kinds of infamy by the lesser a man was degraded and made uncapable of all honour or office in the common-wealth by the greater he and his children were lyable to be killed by any man and he not to be questioned for it Of his lawes those seem most singular and paradoxall which declare him infamous who in a sedition takes neither part it is cited out of Aristotle by Agellius in these words If through discord and dissention any sedition and difference divided the people into two factions whereupon with exasperated minds both parties take up armes and fight he who at that time and upon that occasion of civill discord shall not engage himselfe on either side but solitary and separated from the common evill of the Citty â—ithdraw himselfe let him be deprived of house country and goods by banishment He would not that any one saving himselfe harmlesse should he insensible of the common calamity or boast himselfe to have no share in the publick grief but that instantly applying himselfe to
humidity being ratified by the Sun That the primitive humidity being diffused as a pool was burned by the motion of the Sun about it and the unctuous part bring exhaled the remainder became salt That assoon as the world was made and living creatures produced out of the world the world enclined of it selfe towards the south according to divine providence that some parts thereof might be habitable others not habitable by reason of the extremities of heat and cold That the mistion of the Elements is by apposition That the inundation of Nilus is caused by the snow of Aethiopia which is dissolved in summer and congealed in winter Sect 5. Of living Creatures THat Creatures were first generated of humidity calidity and earthly matter afterwards mutually of one another males on the right side females on the left That the soule is that which moveth that it is aeriall and hath a body of the nature of aire That there is a death of the soule likewise which is separation from the body That all Animalls have active reason That sleep is an action of the body not of the soul. That in the hand of man consists all his skill That the voice is made by the wind hitting against firm resisting air returning the counter-blow to our ears which is the manner whereby also the repercussion of the air is formed called Eccho That the Gall is the cause of acute diseases which overflowing is dispersed into the lungs veines and costs CHAP. III. His predictions SUidas saith he foretold many things of those two instances onely have been hitherto preserved The first thus related by Pliny The Grecians celebrate Anaxagoras of the Clozomenian and for foretelling by his learning and Science in the second yeare of the 78. Olympiad on what day a stone would fall from the Sun which happen'd in the day time in a part of Thrace at the river Agos which stone is at this day shewne about the bignesse of a became of an adust colour a Comet also burning in those nights Plutarch adds that it was in his time not onely shewen but reverenced by the Peloponnesians Eusebius reckons the fall of this stone upon the fourth yeare of the 78. Olympiad which is two yeares after Pliny accompts of the prediction Silenus cited by Laertius saith it fell when Dimylus was Archon which if it be to be red Dyphilus for the other name is not to be found neere these times will be the first yeare of the 84 Olympiad But the marble at Arundell House graven about the 129. Olympiad to be preferred before any other chronologicall accompt expressly names the fall upon the 4th yeare upon the 77. Olympiad when Theagenides was Archon two yeares before Pliny saith it was foretold It was beleeved to have portended as Plutarch testifies the great defeat given to the Athenians by Lysander at the river Agos 62. yeares after viz. the fourth yeare of the 39. Olympiad Of the wonder Aristotle gives a very slight accompt affirming It was a stone snatched up by the wind and fell in the day time a Comet happening in those nights which is disproved by Plutarch who hath this large discourse upon it It is said that Anaxagoras did prognosticate that one of the bodies included the Heavens it should be loosed by shaking fall to the ground the Stars are not in place where they were first created they are heavie bodies of the nature of stone shining by reflection of the aether being drawn up by force kept there by the violence of that circular motion as at the beginning in the first separation of things cold heavie they were restrained There is another opinion more probable which saith those which we call falling starres are not fluxions of the aether extinguisht in the aire almost as soon as lighted nor inflammations or combustions of any part of the aire which by it spreadeth upwards but they are coelestiall bodies failing of their retention by the ordinary course of heaven throwne downe not upon the habitable earth but into the Sea which is the cause we doe not see them yet the assertion of Anaxagoras is confirmed by Damachus who writeth in his book of Religion that 75. daies together before this stone fell they saw a great body of fire in the Air like a cloud enflamed which tarried not in one place but went and came uncertainly removing from the driving whereof issued flashes of fire that fell in many places like falling starrs when this great body of fire fell in that part of the Earth the Inhabitants emboldned came to the place to see what it was and found no appearance of fire but a great stone on the ground nothing in comparison of that body of fire Herein Damachus had need of favourable hearers But if what he saith be true he confuseth those Arguments who maintain it was a piece of a Rock by the force of a boistrous wind torn from the top of a Mountain and carried in the air so long as this whirlwind continued but so soon as that was laid the stone fell immediately unlesse this lightning body which appeared so many daies was fire indeed which coming to dissolve and to be put out did beget this violent storm of force to tear off the stone and cast it down This it is likely Charimander meant who in his book of Comets saith Anaxagoras observed in the Heavens a great unaccustomed light of the greatnesse of a huge pillar and that it shined for many daies The other memorable prediction of Anaxagoras was of a storm which hee signified by going to the Olympick games when the weather was fair in a shaggy gown the rain powring down all the Graecians saith Aelian saw and gloried that hee knew more divinely then according to humane Nature CHAP. IV. His Scholers and Auditors THese are remembred as his Scholars and Auditors Pericles Son of Xantippas being instructed by Anaxagoras could easily reduce the exercise of his mind from secret obstrusive things to publick popular causes Pericles much esteemed him was by him instructed in natural Philosophy and besides other virtues fre'd from superstitious fears arising from ignorance of physicall causes whereof there is this instance the head of a Ram with but one horn being brought to Pericles was by the South sayers interpreted prodigious Anaxagoras opening it showed that the brain filled not its naturall place but contracted by degrees in an ovall form toward that part where the horn grew Afterwards Anaxagoras neglected and decrepit with age in a melancholy resentment thereof lay down and cover'd his face resolving to starve himself which Pericles hearing came immediately to him bewailing not Anaxagoras but himself who should lose so excellent a Counsellor Anaxagoras uncovering his face said They Pericles who would use a Lamp must apply it with oil Archelaâ—s Son of Apollodorus was Disciple to Anaxagoras and as Laertius affirms called the
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
Apollodorus who answer'd he would sooner take up the cup of poyson from the hand of Socrates then pledge him upon that condition Upon the death of Socrates Plato whose excessive grief upon that occasion is observed by Plutarch with others of his Disciples fearing the Tyranny of those persons who put their Master to death â—ed to Euclid at Megara who friendly entertained them till the storm was blown over Apuleius saith that before he came to Socrates he was initiated in the Sect of Heraclitus But more likely is that which is affirmed by Laertius that after Socrates's death he applyed himselfe to Craâ—ylus a follower of Heraclitus and to Hermogenes He conceived saith Saint Augustine that his own invention and Socrates ' s instructions came short of the true aime of Philosophy He considered with himselfe what course he should take to benefit himselfe most for this purpose he determined to travell to any place where report told him he might drink of the spring of Learning even to the farthest parts of the Earth saith Cicero First to Italy where he addicted himselfe to the discipline of Pythagoras which though he saw replenished with curious and high reason yet he chiefly affected to imitate the continence and chastity thereof though the Pythagoreans themselves affirme he had all his naturall Philosophy from thence Perceiving the knowledge of the Pythagoreans to be assisted with other disciplines he went to Cyrene to learn Geometry of Theodorus the Mathematician thence to Aegypt which was then under the Empire of Artaxerxes Mnemon under pretence of selling Oyle but the scope of his journey was to fetch Astrology from thence To learn Arithmetick and Celestiall Speculations of the Barbarians saith Cicero and to be instructed in the rites of the Prophets He travelled over the Country inâ—orming himselfe all the way by their Priests of the multiplicious proportions of Geometry and the observation of Celestiall motions At what time the young Students at Athens â—ere enquiring for Plato to instruct them he was busied in surveying the inexplicable banks of Nilus the vast extent of a barbarous Country and the winding compasse of their trenches a Disciple to the Aegyptian old men Having taken a full survey of all the Country he at last setled himselfe in the Province of Sais Learning of the Wise men there what they held concerning the Vniverse whether it had a beginning and whether it is moved at present wholly or in part according to Reason From these Pausanias affirmes he learn'd the Immortality of the Soul which that they held as likewise the transmigration thereof into severall bodies is affirmed by Herodotus Some say that Euripides followed him to Aegypt and falling sick was cured by the Priests with Sea-water whereupon he said The Sea doth wash away all ills of Man But this agrees not with the time of his death which was before that of Socrates viz. in the 93d Olympiad From Aegypt Plato returned to Tarentum in Italy at what time L. Camillus and P. Claudius were Consuls at Rome as Cicero affirmeth What Fasti he used I know not for in those which are now with us received as authentick there are no such Consuls during the whole life of Plato And indeed in those times Rome was for the most part govern'd by Tribunes Here he conversed with Eurytus of Tarentum the Elder Archytas the Elder at whose discourse concerning Pleasure he was present and with the rest of the Pythagoreans Echecrates Timaeus Acrio corruptly in Valerius Maximus Ario and Coetus Locrians Thus to the learning of Socrates he added that of Pythagoras and informed himselfe in those things which Socrates neglected He would have gone also to the Indians and to the Magi but that the Warres which at that time were in Asia hindred him CHAP. IV. What Authors he follow'd EUgubinus affirmes that Plato borrow'd the mystick part of his Philosophy from Hermes Trismegistus particularly that concerning the Divine Goodnesse which I suppose he rather asserts from his own conjecture in regard Plaâ—o had been long in Aegypt then from any good Authority He was induced thereunto by those Books which are now commonly but falsely vented under the name of Hermes Trismegistus whereas the learned Casaubon in his Exercitations upon Baronius hath sufficiently taught us the forgery of those Books which seem by some Impostor to have been compiled out of the works of Plato and the Divine Scripture That Plato received some light from Moses is affirmed with much greater Authorities of severall Nations and Religions Of Iewes by Aristobulus Plato saith he followed our Law in many things his various allegations evince him a curious observer thereof for the Volumes of Moses were translated before Alexander's time And Iosephus Plato chiefly followed our Law-giver Of Philosophers by Numenius what is Plato saith he but Moses speaking Greek Of Fathers by Iustine Martyr Clement Alexandrinus Eusebius Theodoret Saint Augustine c. When Plato went to Sicily he bought the Books of Philolaus a Pythagorean which were three of Nâ—turall Philosophy the first that ever were published out of that School Some say he had them of Dionysius's friends for four Alexandrian Minae Others that Dionysius had them of a young Man one of Philolaus's Disciples and gave them to Plato Others that he sent to Dion at Syracuse to buy them for him which he did for 100 Minae Agellius saith ten thousand Denaries For having received of Dionysius above eighty Talents he was very full of mony Out of these he is said as Agellius and Laertius affirm to have taken a great part of his Timaeus for which derided by Timon in Sillis thus You Plato with the same affections caught With a great Summ a little Treatise bought Where all the knowledge which you own was taught Alcimus in his four Books to Amintas affirmes that Plato borrow'd much from the writings of Epicharmus the Comick Poet in the first Book he hath these words In Sensibles saith Plato neither magnitude nor quality is permanent but in continuall fluxion and mutation as if we should substract number from them which are neither equall nor certain nor quantitative nor qualitative these are they where generation is alwaies their essence never To Insensibles nothing can be added nothing taken away This is the nature of Eternall Beings the like and same ever Thus Plato cited by Alcimus Indeed he teacheth this in many places particularly in Timaeo where he at large explaineth what is that which never is and never had beginning and that which hath beginning but no being He concludes the first comprehensible by the Intellect with Reason the other by sence and opinion But the citation of Alcimus seems to refer to Plato's Theaetetus the subject of which Dialogue is Science there he examines some Definitions of Science by the Antients amongst the rest the
Ephippus in Naufrago objects to Plato and some friends of his that corrupted with money they detracted from many persons that they went proudly habited and they took more care of their outward beauty then the most luxurious See Athenaeus lib. 11. CHAP. XV. His Writings THE writings of Plato are by way of Dialogue of the Invention of Dialogue we have already spoken now of the Nature thereof A Dialogue is composed of puestions and answers Philosophical or Politicall aptly expressing the Characters of those persons that are the speakers in an elegant stile Dialectick is the art of discourse whereby we confirm or confute any thing by questions and answers of the disputants Of Platonick discourse there are two kinds Hyphegetick and Exegetick subscribed thus Hyphegetick Theoretick Logick Physick Practick Ethick Politick Exegetick Gymnastick Majeutick Physick Agonistick Endeitick Anatreptick we know where there are other divisions of Dialogues as into dramatick Narrative mixt but that division is more proper to Tragedy then to Philosophy Of Plato's Dialogues are Physick Timaeus Logick The Politick Cratylus Parmenides The Sophist Ethick Apology of Socrates Crito Phaedo Phaedrus Symposium Menexemus Clitophon Epistles Philebus Hipparchus The Rivalls Politick The Common-wealth The Lawes Minos Epinomis The Atlantick Maieutick Alcibiades Theages Lysis Laches Pirastick Euthyphron Menon Ion. Charmides Theaetetus Endeictick Protagoras Anatreptick Euthydemus Hippias 1. Hippias 2. Gorgias 1. Gorgias 2. It being much controverted continueth Laertius whether Plato doth dogmatize some affirming others denying it it will be necessary to say somthing thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dogmatise is to impose a Doctrine as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to impose a Law A Doctrine is taken two waies either â—or that which is Decreed or the Decree it self That which is Decreed is a proposition the Decree it self an imposition Plato expounds those things which he conceiveth true Confutes those which are false suspends his opinion in those which are doubtfull He asserts what he conceiveth true under one of these four persons Socrates Timaeus an Athenian Guest an Aelian Guest The Guests are not as some conceive Plato and Parmenides but imagined namelesse persons as what Socrates Timaeus speak are the Decrees of Plato Those whom he argueth of falsehood are Thrasymachâ—s Callicles Polus Gorgias Protagoras Hippias Euthydemus and the like In Argument he often used induction of both Sorts Induction is a discourse which from certain truths Collects and inferreth a truth like to those Of Induction there are two kinds one from Contraries another from Consequents From Contraries as when he who is questioned answereth in all things contrary to himself as thus My Father is either the same with yours or not the same if therefore thy Father be not the same with mine he is not my Father and again if a man be not a living creature he is stone wood or the like but he is neither stone nor wood for he hath a soul and moveth himselfe therefore he is a living creature if a living creature a dog and an Ox. This kind of induction by contraries serves not for assertion but confutation Induction by consequents is two-fold one when a singular being sought is concluded from a singular the first proper to Oratours the second to Logicians as in the first the question is Whether such an one were a murtherer it is proved from his being bloody at the same time This induction is Rhetoricall for Rhetorick is conversant in Singulars not in universalls it inquireth not after justice but after the severall parts thereof the other is Dialectick whereby Universalls are concluded from Singulars as in this question Whether the Soule be immortall and whether the living are of the dead which is demonstrated in his Book of the Soul by a generall Maxime that contraries proceed from contraries this being generall is proved by singulars as waking succeeds sleeping the greater the lesser and so on the contrary Thus he useth to confirm what he asserts Thrasylus saith he published his Dialogues according to the tragick Tetralogie His genuine Dialogues are fiftie six his Common-wealth divided into ten they make nine Tetralogies reckoning his Commonwealth one Book his Lawes another The first Tetralogie hath a common subject declaring what is the proper life of a Philosopher every Book hath a two-fold title one from the principall person the other from the subject The first Euthyphron or of Piety Pirastick Socrates his Apologie Ethick Crito or of that which is to be done Ethick Phaedo or of the soul Ethick The second Cratylus or of right naming Logick Theaetetus or of Science Pirastick The Sophist or of Ens Logick The Politick or of a Kingdome Logick The third Parmenides or of Idaea's Logick Philebus or of Pleasure Ethick The Symposium or of Goodâ—Ethick Phaedrus or of Love Ethick The fourth Alcibiades 1. or of human Nature Majeutick Alcibiades 2. or of Prayer Majeutick Hipparchus or the Covetous Ethick The Rivalls or of Philosophy Ethick The fift Theages or of Philosophy Majeutick Charmides or of Temperance Pirastick Laches or of Fortitude Majeutick Lysis or of Friendship Majeutick The sixt Euthydemus or the Litigious Anatreptick Protagoras or the Sophist Endeictick Gorgias or of Rhetorick Aâ—atreptick Menon or of Vertue Pirastick The seventh Hippias first or of Honest Anatreptick Hippias second or of Falâ—â— Anatreptick Io or of Ilias Pirastick Menexenus or the funerall Oration Ethick The eight Clitophon or the Exhortation Morall The Commonwealth or of Just Politick Timaeus or of Nature Physick Critias or the Atlantick Ethick The ninth Minos or of Law Politick Lawes or of Legislation Politick Epinomis or the Nocturnall convention or the Philosophers Politick Epistles thirteen Ethick in the inscriptions whereof he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Aristodemus one to Architas two to Dionysius foure to Hermias Erastus and Coriscus one to Leodamas one to Dion one to Dions friends two Thus Thrasilaus Others of whom is Aristophanes the Grammarian reduce his Dialogues to Trilogies placing in The first The Common-wealth Timaeus Critias The second The Sophister The Politick Cratylus The third Lawes Minos Epinomis The fourth Theaetetus Euthyphron Apology The fift Crito Phaedo Epistles The rest single without order Some as we said begin with Alcibiades major others from Theages others from Euthyphron others from Clitiphon others from Timaeus others from Phaedrus which they say was the first Dialogue he wrot as the subject it selfe seemeth to confirme which savours of youth and therefore Dicearchus condemnes it as too light to which censure Cicero agreeth as conceiving he ascribeth too great a power to Love others begin with Theaetetus many with his Apologie He mentions not himselfe in all his writings except once in his Phaedo and another time in his Apologie for Socrates At the recitall of his Phaedo all but Aristotle rose and went away The efficacy of that Dialogue which treats of the immortality of the Soule is evident from Cleombrotus of Ambracia
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
Philosophy of Spâ—usipppus and Xenocrates 1. In all 19. The Sum of all these Books excepting the Epistles is 513. Laertius reckons them to be near 400. perhaps accounting the severall Books that are upon the same subject for one But of these the greatest part is lost and of many that are extant the Titles altered of the extant there are only these LOGICK CAtegories 1. Of Interpretation 1. First Analyticks 2. Second Analyticks 2. Topicks 8. Elenchs 1. PHYSICK OF natural Auscultation 8. Of Heaven 4. Of Generation and Corruption 2. Of Meteors 4. Of the World 1. Suspected Of the Soul 3 Of Sense and Sensibles 1. Of memory and Reminiscence 1. Of sleep and waking 1. Of Dream 1. Divination by dreams 1. Of the motion of living Creatures 1. Of the length and shortnesse of life 1. Of youth and age life and death 1. Of Respiration 1. Of the going of Animals 1. Of Breath 1. Of the generation of Animals 5. Of the parts of Animals 4. The Historie of Animals 10. Of Colours 1 Of Physiognomy 1. Spâ—rious 2 ETHICK EThick to Nicomachus 10. Great Ethick 2. Ethick to Eudemus 7. Of vertues 1. Oeconomick 2. Poliâ—ick 8. METAPHYSICK MEtaphysick 14. Of the abstruse part of Divine Wisdom according to the Aeâ—yptians translated out of Arabick but suspected to be spurious 14. MATHEMATICKS MAthematick 2. Mechanick 1. Of insecable lines 1. PHILOLOGICK RHetorick 3. Rhetorick to Alexander 1. Poetick 1. EXTRAORDINARY PRoblems 38. Wonders 1. Of Zenophanes Zeno and Gorgias 1. Besides these there are many other Books â—ited for his under these Titles Magick Laert. Prooem Epitome of Oratours Laert. Arisâ—p Of Beanes Laert. Pythag. Of Mixtion Aristot. de sensu cap. 3. Of Sapors Arist. de sensu cap. 4. Physical History Arist. de incess Animal cap. 2. Of Nutriment Arist. de Somno cap. 3. Selection of Contraries Arist. Metaph. lib. 3. cap. 2. Division of Contraries Arist. Metaph. lib. 10. cap. 3. Of Opposites Simplic in cap. de Opposit Comm. 8. Collection of Pythagorick Opinions Simplic in lib. 2. de Coelo Com. 4. Of Idea's Alexand. in lib. 1. Metaphyâ— Comm. 59. where he cites the fourth Book though Laertius but one as if there were no more Of Enunciation Alexand. in lib. 4. Metaphys Com. 25. 44. Of Affirmation Alexand. in lib. 4. Mâ—â—aphys Com. 62. Of Platonick assertions Plut. contra Coloâ— Eudemas Plut. Consol. ad Apollon Of Drunkennesse Plut. Symposiac 3. Athenaeus cites the tenth book hereof Animal or of Fishes Athen. Deâ—pâ— 7. Of living Creatures and of things pertaining to living Creaâ—â—res Atâ—en Of the manners of living Creatures Athen. Of Pheasants Athen. Of Consanguinity Athen. Of wonderful luxury Athen. Apologie Athen. Histories Athen. Barbarous Iurisdictions Of Audibles Porphyr Comm. in Ptol. Mâ—â—s Proclus in Timaeum Plat. The Cohabitant Pâ—oclus Proaem in Repub. Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macrob. Saturnal lib. 1. Of Nature Clem. Alexandrin Strom. lib. 6. We shall not add the Peplâ—s cited by Nicephorus and the Chriae by Stobaeus under his name since it is manifest they belong not to the same Aristotle as 〈◊〉 hath evinced These Books Aristotle gave to Theophrastus when he made him his successor in the School as Strabâ— affirmeth adding that Aristotle was the first we know of that made a Library which the Aegyptian Kings learned of him to do Theophrastus bequeathed all his books to Nelius a Scepsian who carried them to Sâ—epsis and dying left them to his heirs men of no Learning who only kept them confusedly locked up And when they understood what care was taken by the Aâ—â—alick Kings in whose jurisdiction Scepsis was to make a Library in Pergamus they 〈◊〉 them in a hole under ground where they continued about 130 years by which means they received some injury by the wet and worms At last some that were descended from Aristoâ—lâ— and Theophrastus sold them to Apellico a Teâ—an who according to Athenaeus was made free of the City of Athens a person very rich who besides many other Libraries bought this of Aristotle being himselfe a lover of Peripatetick Philosophy for a great summe of mony This Apellico was more a lover of Books then of Learning so that because they had received some injury he caused them to be transcribed supplying the defects not rightly and by that means put them forth full of faults The antient Peripateticks that succeeded Theophrastus wanting Books as having but very few and those Exoterick could not treat exactly upon any part of Philosophy They that lived latter after that these books were published had much greater helps to Philosophy and the imitation of Aristotle although by reason of the infinite faults they were forced to say many things by guesse Hereunto Rome conduced not a little for soon after the death of Apellico Sylla taking Athens in the fourth year of the 173 Olympiad seised upon his Library and causing it to be carried to Rome Tyrannio a Grammarian a person studious of Aristotle obâ—ained leave of the Library-Keeper to be permitted the use of them the Book-sellers not having good writers and not comparing well the Copies it occasion'd many faults as well in those Books that were at Rome as in those transcribed and sold into Alexandria Plutarch adds that from this Tyrannio Andronicus the Rhodian had them who first made them publick setting forth those volumes which saith he we have Thus Strabo and Plutarch Athenaeus saith that Nelius sold them to Ptolemaeus Phâ—ladelphius by whom they were translated to Alexandria where how long they lay hid is uncertain which Library was afterwards burn'd by Iulius Cesar. CHAP. XVII His Commentatours NO sooner were the writings of Aristotle communicated to the world but they were entertained with generall approbation which some expressed by employing themselves in Commenting upon them whose example was â—ollowed by many in all following ages To omit Pasicrates the Rhodian brother of Eudemus who wrote as Galen affirmeth upon the book of Categories we shall name in the first place Andronicus the Rhodian who first published Aristotles writings put fâ—rth a Paraphrase or Comment upon the greatest part of them Next his Disciple Boethus a Sidonian took much pains in the exposition of Aristotle whence he is often mentioned honourably by Ammoniusâ—nd â—nd Simplicius Aristo a Coan Disciple also to Andronicus as Strabo affirms living in the time of Nicias Tyrant of Coos is reckoned by Simplicius amongst the old Commentatours upon Aristotles Categories Nicolaus Damascenus who lived in the time of Augustus by whom much loved is cited by Simplicius and Averroes as an Expositor of Aristotle Aâ—henodorus of Tarsis a Stoick who lived also under Augustus as Plutarch affirms is cited by Simplicius as having written upon Aristotle's Categories but rather by way of confutation then interpretation as did likewise Alexander Aegeus Nero's Tutor mention'd Simplicius Cornutus who lived at the same time cited by Porphyrius and Simplicius Lucius and Nicostratus a Macedoman who lived under Antonius Sotion of Alexandria and Achacius seem
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
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
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