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
Oratour who dyed and left me all he had I tore and burnt his Papers went to Athens and there applyed my selfe to Philosophy This is the blood and race I boast to own Thus much concerning my selfe Let Perseus therefore and Philonides forbear to enquire after these things and look you upon me as I am in my selfe You do not use O King when you send for Archers to enquire of what Parentage they are but set them up a mark to shoot at Even so of friends you should not examine whence but what they are Bion indeed setting this aside was of a versatile wit a subtle Sophist and gave many furtherances to the exercisers of Pâ—ilophy in some things he was He first heard Crates the Academick but despising that Sect rook a â—ordid Cloak and Scrip and became a Cynick to which Laertius ascribes his constancy expert of perturbation Then he followed Theodorus the Atheist who profest all manner of learning to whose opinions he addicted himselfe and was called a Tâ—â—odoreaâ— Afterwards he heard Theophrastus the Pâ—ripatetick CHAP. II. His Apophthegms HE left many memorialls and profitable Apophthegmes as Being reproved for not endeavouring to Catch a young man new Cheese saith he will not stick to the hook Being demanded what man is most perplexed he saith he who aimes at the highest Content To one who asked his advice whether he should marry or not for this some ascribe to Bion which Agellius to Bias the mistake perhaps grounded upon the nearnesse of their Names he answered if you take a fowl Wife she will be a Torment if a fair Common He said that Age is the Haven to which all ills have recourse That Glory is the Mother of years That beauty is a good which concerns others not our selves That Riches are the Sinewes of Things To one who had consumed his Patrimony Earth saith he devoured Amphiaraus but you devour Earth He said it is a great ill not to be able to bear ill He reproved those who burn men as having no Sense and again burn them as having Sense He used to say it is better to yeeld our own youth and Beauty to others then to attempt anothers for he that doth so injures both his body and Soul He vilified Socrates saying if he could enjoy Alcibiades and did not he was a fool if he could not he did no great matter He said the way to the next World is easie for we find it blindfold He condemned Alcibiades saying when he was a boy he drew away Husbands from their Wives when a man Wives from their Husbands At Rhodes whilst the Athenians exercised Rhetorick he taught Philosophy for which being reproved I bought Wheat saith he and shall I fell Barley He said they who are punished below would be more tormented if they carried Water in whole Vessells then in Vessells full of holes One that was extreamly talkative desiring his assistance in a businesse I will doe what I can for you saith he if you send a Messenger to me and come not your self Travelling with very ill Company they fell amongst theeves we shall be undone saith he unlesse we be known He said Arrogance is the obstruction of Virtue Of a rich man Covetous he hath not money saith he but money him He said Covetous persons keep their Wealth so strictly that they have no more use of their own then of anothers He said when we are young wee use Courage when old Wisdom Wisdom excells other Vertues as the Sight the other Senses He said no man should be reproached for old age that being a Condition all pray they may arive at it To an envious man sad I know not saith he whether some ill hath befaln you or some good another He said impiety is an ill companion to bold language For though his Speech he free To Bondage yield must hee That friends whatsoever they prove ought to be retained lest we seem to have conversed with wicked persons or to shunne Good Being Demanded if there were any Gods he said Old man wilt thou not drive this â—roud away He conceived that he might make a Field fertile sooner by praising then by manuring it He said they who love to be flattered are like Pots carried by the ear To one who asked him what folly is he said the Obstruction of Knowledge He said good men though Slaves are free but wicked men though free are slaves to many Pleasures He said Grammarians whilst they enquire after the Errors of Ulysses mind not their own nor see that they themselves go astray as well as he in taking pains about uselesse things He said Avarice is the Metropolis of all Evill Seeing a Statue of Persaeus under which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persaeus of Zeno a Cittiean he said the writer mistook for it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno's servant as indeed he was CHAP. III. His Death AT last falling sick as those of Chalcis say for he died there he was perswaded to suffer ligatures by way of charme hee recanted and profest repentance for all hee had said offensive to the Gods Hee was reduced to extream want of such things as are most necessary to sick persons untill Antigonus sent to him two servants and himself followed in a litter as Phavorinus affirms in his various History of that sicknesse he dyed on whose death thus Laertius Bion the Boristhenite By his Birth to Scythia known Did religious duties slight Gods affirming there were none If to what he then profest Firm he had continued still Then his tongue had spoke his breast And been constant though in ill But the same who Gods deni'd He who sacred fanes despis'd He who mortalls did deride When to Gods they sacrific'd Tortur'd by a long disease And of deaths pursuit afraid Guifts their anger to appease On their hearths and Altars laid Thus with smoak and incense tries To delight their sacred scent I have sinn'd not only cries And what I profest repent But unto an old wives charms Did his willing neck submit And about his feeble armes Caus'd them leather thongs to knit And a youthfull sprig of bayes Did set up before his gate Every means and way essaies To divert approaching fate Fool to think the Gods might be Brib'd with gifts their favours bought Or the sacred Deitie Were and were not as he thought But his wisdoms titles now Tum'd to ashes not avail With stretch'd arms I know not how Hail he cried great Pluto hail Of this name Laertius reckons ten The first contemporary with Pherecydes the Syrian of Proconnesus who writ two Books extant in his time The second a Syracusian wrote of the Art of Rhetorick The third this Philosopher The fourth an Abderite of the Family of Democritus a Mathematician he wrote in the Attick and Ionick Dialect He first said there were some habitable parts of the earth where it was six months day and six months night The fift of Soleis he wrote the Aethiopick
son of Thales his Father sent with others thither at the division of the Land upon their defection from and subjection by the Athenians at the beginning of the Peloponnesian War and returned to Athens at what time those Athenians were ejected by the Lacedemonians in aid of the Aeginetae He was of an eminent Family his Father Aristo Son of Aristoteles of the race of Codrus Son of Melanthus who as Thrasylus affirmes derived themselves from Neptune Melanthus flying Messena came to Athens where afterwards by a Stratagem killing Xanthus he was made King after Thymocles the last of the Theseidae His Mother Perictione by some called Potone whose Kindred with Solon is thus described by Laertius and Proclus Execestides had two Sons Solon and Dropides Dropides had Critias mentioned by Solon in his Poems Bid fair-haird Critias his Sire observe A wandring minde will from his leader swerve Critias had Callaeschrus Callaeschrus had Critias one of the thirty Tyrants and Glaucon whom Apuleius calls Glaucus Glaucon had Charmides and Perictione Perictione by Aristo had Plato the sixt from Solon Solon was descended from Neptune and Neleus Father of Nestor Thus Laertius from whom Proclus dissents only in that that he makes Glaucon Son of the first Critias Brother to Callaeschâ—us which Critias manifestly saith he in Plat. Charmides confirmes calling Glauco Father of Charmides his Uncle Thus was Plato descended both waies from Neptune â—here are saith Apuleius who assert Plato of a more sublime race Aristander followed by many Platonists thinks he was begotten on his Mother by some Spectrum in the shape of Apollo Speusippus in his Treatise entitl'd Plato or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clearchus in his Eulogie of Plato Anaxiliâ—es in his second Book of Philosophers Plutarch Suidas and others affirm it to have been commonly reported at Athens that he was the Son of Apollo who appearing in vision to her being a woman of extraordinary Beautie Perictionae se miscuit she thereupon conceived Aristo her Husband having often attempted to enjoy her but in vaine at last Apollo appearing to him in a vision or dream and a voice commanding him to refrain the company of his Wife for ten Months untill her delivery were past he forbore whence Tyndarus He did not issue from a mortall bed A God his Sire a God-like life he led Some thereupon as Saint Hierom saith affirmed he was born of a Virgin and it was a common speech among the Athenians that Phoebus begat Aesculapius and Plato one to cure Bodies the other Soules Aristo had afterwards by Perictione two Sons Adimaretus and Glauco and a Daughter Potone Mother to Speusippus These relations of Plato will be more conspicuous in this Genealogicall Table For the Year of his Birth to omit the mistakes of Eusebius who placeth it in the fourth year of the eightie eight Olympiad in the Archonship of Stratocles and of the Chronicon Alexandrinum that placeth it the year following Laertius saith He was born according to the Chronologie of Apollodorus in the eightie eight Olympiad which seemes to be towards the beginning of the first year whilst Aminias was yet Archon For Laertius elsewhere saith that he was six years younger then Isocrates for Isocrates saith he was born when Lysimachus Plato when Aminias was Archon under whom Pericles dyed in the third year of the Peloponesian War This Aminias is by the Scholiast of Euripides called Ameinon by Athenaeus Epameinon by Diodorus Siculus Epaminondas The various reading occasion'd either by addition or detraction of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by which of these two cannot easily be evinc'd Salmasius endevouring to prove the name to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positively affirms that the Greeks never name an Archon without the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that errour Peâ— avius confutes whose opinion is confirmed by the antient Marble at Arundell-house which addeth not the Preposition to the names of the Archons Neither is the opinion of Athenaeus much different who affirmes Plato was born the Year before Apollodorus being Archon who succeeded Euthydemus who was Archon the third Year of the eightie seventh Olympiad and that under Euphemus in the fourth year of the nintieth Olympiad he was fourteen years old For both Laertius and Athenaeus agree in the Year of his death viz. the first of the hundred and eight Olympiad when Theophilus the successor of Callimachus was Archon Athenaeus only differeth in this that computing eightie two Archons he attributes so many years to Plato's life whereas it is certain that he lived but exactly eightie one The day of his birth according to Apollodorus was the seventh of Thargelion at which time the Delians did celebrate the Feast of Apollo So likewise Florus cited by Plutarch who addes that the Priests and Prophets call Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being born upon this seventh day whence perhaps was occasion'd the fiction that he was Son of Apollo which Plutarch esteemes no disparagement to his Deity In the first year of the eighty eight Olympiad the Neomenia of Hecatombaeon fell upon the second of August and upon those Hypotheses which we laid down formerly in the life of Socrates the Dominicall Letter for that Year being E. the seventh of Thargelion will according to the Julian accompt taken proleptically fall upon Friday the thirtieth of May according to the Gregorian upon Friday the ninth of Iune in the year of the Julian period 4286. This is according to the faith of the Historians with whom the Astrologers do not agree for Iulius Firmicus hath erected the Scheme of his Nativity after this manner If the Ascendent saith he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therein posited and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then be placed in the seventh having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his signe and in the second the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fifth house beholding the Ascendent with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ninth from the Ascendent in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Geniture renders a man Interpreter of Divine and heavenly Institutiâ—ns who endued with instructive speech and the power of divine wit and formed in a manner by a celestiall Instâ—â—tion by the true license of disputations shall arrive at all the secrets of Divinity Thus Firmicus whose Scheme agreeth not with the other Calculation as being betwixt the midst of February and of March during which time the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence will appear the great Anachronisme of those who affirm that Plato went to Aegypt in the time of the Prophet Hieremie whom Eusebius placeth in the thirtie sixt Olympiad and heard him there Hieremie at the captivity of the Jewes into
assertion of Protagoras that Science is Sence against which he disputes largely the summe this That the Soul apprehends some things by mediation of the Body others without of the first kind are things warm light dry sweet c. of the other Essence and not being similitude and dissimilitude identitie and diversity uniâ—e and number Hence it followes that Sence apprehends not Essences and consequently not Truths for Essence and Truth are convertible This assertion of Plato Alcimus deduceth from Epicharmus who saith he hath plainly spoken of things subject to Sence and Reason in these words Gods alwaies were to be desisted never Like them Eternall still the same persever Chaos the first begotten Deitie Is stil'd of something how can nothing be Thence nor the first nor second nothings are How we â—steem of those we thus declare If we an even or uneven summe Alter by adding or substracting one Seems it to you the same to me not so If a continu'd measure shrink or grow It is not the same measure such the lives Of Men are one decayes another thrives That Nature which new being ever takes Is different from the being it forsakes Not yesterday the same were I and you Nor shall tomorrow be what we are now Again Alcimus The wise say that the soul apprehends some things by mediation of the body as when she hears or sees others she conceiveth within her selfe without using the body whence of beings some are subject to sence others câ—mprehensible by the Intellect Therefore Plato saith that they who desire to know the principles of the Universe must first distinguish the Ideas in themselves as similitude unity multitude magnitude restauration Secondly add in it selfe honest good just and the like thirdly examines what Idaea's cohaere mutually with one another as Science Magnitude Power and withall to think that those who are amongst us because they participate of them should be called by the same name as for instance just things are those which participate of Iust Honest which of honest one of every Species is eternall perceptible by the mind and consequently free from perturbation Wherefore he asserts Idaea's in nature as Exemplars after whose likenesse other things are made Thus Alcimus the first part whereof seems to be taken out of Plato's Theaetetus the latter out of his Parmenides The words of Epicharmus concerning Gods and Idea's to which Alcimus referrs this of Plato are these Is Musick then a thing It is the man Musick no what then a Musician A man or not he is the same of good Good from the thing apart is understood whoever learns good by tâ—at art is made who Musick a Musitian of each trade As dancing weaving and the like the same The Art and Artist have a different name Again Alcimus Plato in his opinion of Idea's saith thus if there is memory there must be also Idea's for memory is of a quiet permanent thing but nothing is permanent except Idea's for how saith he could living creatures be preserved unlesse by their Idea and receiving a naturall mind Now they remember Similitude and their nourishment showing that all Creatures have an innate understanding of their own similitude and therefore perceive things belonging to their kind Thus Alcimus What place of Plato he means I know not Scaliger reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he made a doubt whether that both of the opinions of Idea's were Plato's but I rather think Alcimus meant not the title of any Book having named none in the rest of his citations but what himself abstracts out of Plato's opinion concerning Idea's Plato in Philedo teacheth this concerning memory that sence is a motion common to the Soul and Body this suffering from externall Senses the other acting and dijudicating that memory is a conservatory or repository of the Senses For the Soul as oft as she in her self or by assistance of the Body calls to mind what she hath suffer'd she is said to remember To Plato's assertion Alcimus applyeth this of Epicharmus Eumaeus Wisdome's not to one consin'd Various in every living knowing mind The Hen first doth not living things beget But sits and hatcheth with enliv'ning heat This Wisdom only Nature's friend discerns Of whom her Mistresse she this lesson learns And again This is not strange for every thing we find Is to its proper species most enclin'd To Dogs a Bitch seems fairest and to kine A Bull an Asse to Asses swine to swine These things Laertius cites out of Alcimus adding that there are more of the same kind in those four Books whereby he intimates the help that Plato receiv'd by the writings of Epicharmus neither was Epicharmus himself ignorant of his own wisdom as may be collected from these Verses predicting that he should have a follower This I assert and what I now maintain Shall Monuments to future times remain Some one hereafter will my verse review And cloathing it in language rich and new Invincible himself others subdue Moreover Phavorinus alledgeth the whole form of Plato's Common-wealth in Protagoras's Antilogicks others say he borrowed his Politicks from Socrates Lastly it is related that much of Plato's morality was in the Books of Sophron the Mimographe which having been long neglected were by him first brought to Athens and were found lying under his head when he was dead CHAP. V. His School BEing return'd to Athens from his Journey to Aegypt he setled himself in the Academy a Gymnasium or place of Exercise in the Suburbs of that City beset with woods taking name from Ecademus one of the Hero's as Eupolis In sacred Hecademus shady walks And Timon The fluent sweet-tongu'd Sage first led the way Who writes as smoothly as from some green spray Of Hecademe Grashoppers chirp their lay Hence it was first called Ecademy the occasion of his living here was that he was poor and had nothing but one Orchard in or adjoyning to the Academy which was the least part of his Successours This Orchard at first yeelded but three aurei nummi of yearly rent to the Owners afterwards the whole Revenue amounted to a thousand or more It was in processe of time much enlarged by well-willers and studious persons who dying bequeathed by will something to the Professours of Philosophy their riches to maintain the quiet and tranquillity of a Philosophicall life Plato the Academy being said to be a sickly place and Physicians advising him to transfer his School to the Lyceum would not be perswaded but answered I would not live on the top of Athos to linger my life The unwholsomnesse of the place brought him to a Quartan ague which lasted eighteen months but at length by sobriety and care he master'd it and recover'd his strength more perfect then before First he taught Philosophy in the Academy and after in the Gardens of Colonus At the entrance of his School in the Academy was written LET NONE IGNORANT
had brought from â—roy as if it had been Helene her selfe landing at the Island Pharos he there met with the true Helene and from her attracted a true phantasy but would not believe that phantasy being distracted by the other which told him that he had left Helene in the Ship Such is undistracted phantasy therefore which likewise seemeth erroneous for as much as there are some more undistracted then others Of undistracted phantasies that is most credible and perfect which maketh a judgment Moreover there is a circumcurrent phantasy the form whereof is next to be declared In the undistracted we only enquire whether none of those phantasies which joyne in concurrence attract us as false but that they all seem true and not improbable But in that which is made by concurse which useth circumcurrence strictly examines every phantasy which is in that concurrence as in Assemblies when the people take account of every particular person that stands for the Magistracy whether they deserve that power and right of judging In the place of Judgment there is that which judgeth and that by which the judgment is made the distance and intervall figure time manner affection and operation each of which we examine strictly That which judgeth whether the sight be dimme for if it be it is too weak for judgment that which is judged whether it be not too little that through which whether the air be obscure the distance whether it too great the medium whether confused the place whether too wide and vast the time whether too suddain the affection whether not phrenetick the operation whether not unfit to be admitted For if all these be in one that which judgeth is probable phantasy and together probable undistracted and circumcurrent Wherefore as when in life we enquire concerning some little thing we examine one witnesse when we enquire into somthing of greater consequence we examine more but when of a thing most necessary we examine each of the witnesses by the joynt testimony of all So saith Carneades in light inconsiderable matters we make use of probable phantasy only for judgment in things of some moment of undistracted phantasy in things that concern well and happy living circumcurrent phantasy And as in things of great moment they take diverse phantasies so in different circumstances they never follow the same for they say they attend only probable phantasy in such things wherein the circumstance of time alloweth not a strict examination As for instance The enemy pursues a man he comming to a Cave takes a phantasy that there are some enemies there lying in wait transported by this phantasy as probable he shunneth and flyeth from the Cave following the probability of that phantasy before he accuratly and diligently examine whether there really be any enemies in ambush in that Cave or no. Probable phantasy is followed by circumcurrent in those things in which time allowes a curious examination of each particular to use judgment upon the incurrent thing As a man coming into a dark room and seeing a rope rolled up thinking it to be a serpent he flies away but afterwards returning he examines the truth and perceiving it not to stir begins to think it is not a serpent but withall considering that serpents are somtimes frozen or nummed with the cold he strikes it with his staffe and having thus by circumcurrence examined the phantasy which incurred to him he assenteth that the phantasy he had taken of that body as a serpent is false And again as I said when we manifestly behold we assent that this is true having first over-run in our thoughts that our senses are all entire and that we behold this waking not in a dream that the air is perspicuous and a convenient distance from the object Hereby we receive a creditable phantasy when we have time enough to examine the particulars concerning the thing seen It is the same in undistracted phantasy which they admit when there is nothing that can retract us as we said of Menelaus Hitherto Sextus Yet though nothing can be perceived a wise man may assent to that which is not perceived that is he may opiniâ—nate but so as he knoweth himself to opinionate and that there is nothing which can be comprehended and perceived He asserted the ultimate end to be the enjoyment of naturall principles which saith Cicero he maintained not that he really thought so but in opposition to the Stoicks He read the Books of the Stoicks very diligently and disputed against them with so good successe that it gave him occasion to say If Chrysippus had not been I had not been Clitomachus used to say of him he could never understand what he really held for he would somtimes argue on one side sometimes on the other and by the calumny of his wit saith Cicero many times deride the best causes Of the Sorites used by him see Sextus Empiricus CHAP. III. Vpon what occasion he was sent on an Embassy to Rome THE Athenians being fined by the Romans about 500. Talents at the suit of the Orâ—pians and Sicyonians for destroying Oropus a City of Baeotia sent three Philosophers on an Embassie to the Romane Senate to procure a mitigation of this fine which had been imposed upon them without hearing their defence Carneades the Academick Diogenes the Stoick and Critolaus the Peripatetick About the time of this Embassy there is much disagreement amongst Authors Agellius saith they came after the second Punick War and maketh Ennius later then their coming which Petavius justly conceiveth to be false for as much as Ennius died in the 585th year from the building of the City But Cicero affirmeth this Embassy to have been when P. Scipio and M. Marcellus were Consuls which was the 599th year Pausanias reckoneth it upon the 603d year of the City which Casaubone approveth Each of these Philosophers to shew his learning made choice of severall eminent parts of the City where they discoursed before great multitudes of people to the admiration of all The Eloquence of Carneades was violent and rapid that of Critolaus neat and smooth that of Diogenes modest and sober Carneades one day disputed copiously concerning justice before Galba and Cato the greatest Orators of that time The next day he subverted all he had said before by contrary Arguments aâ—d took away that Justice which he had so much commended This he did the better to confute those that asserted any thing That dispute whereby he overthrew Justice is recorded in Cicero by L. Furius To these three Philosophers resorted all the studious young men and frequently heard and praised them chiefly the sweetnesse of Carneades which was of greatest power and no lesse fame then power attracting eminent and benigne hearers filled the City with noise like a great wind and it was reported that a Grecian person qualified to admiration attracting all had infused a serious affection into the young men whereby forgetting other divertisements
put into an iron Cage and so carried up and down in a miserable fordid condition and at last as Laertius relates though others otherwise thrown to Lyons and devoured CHAP. VI. His School and manner of Teaching THus Aristotle having lived eight years with Alexander returned to Athens as Apollodorus and Dionysius Halicarnassaeus affirm in the second year of the hundred and eleventh Olympiad Pythodorus being Archon where he found Xenocrates teaching in the Academy which place was resigned unto him by Speusippus in the fourth year of the hundred and ninth Olympiad Hence it appeareth that Hermippus erreth in affirming that Xenocrates took upon him the School of Plato at what time Aristotle was sent by the Athenians on an Embassy to Philip. For as Patricius hath observed it can no way agree in time it being certain as Laertius attests that Speusippus succeeded Plato in the School in the first year of the hundred and eight Olympiad immediately upon Plato's death and continued therein eight years that is to the end of the hundred and ninth Olympiad in the second year of which Olympiad Aristotle as we said went to Philip not on an Embassy but upon his invitation to educate Alexander Neither is the Author of Aristotles life lesse mistaken who saith that upon the death of Speusippus the Athenians sent to Aristotle and that both of them Aristotle and Xenocrates took upon them Plato's School Xenocrates in the Academy Aristotle in the Lyceum But this errour is easily detected by the same computation for at the time of Speâ—sippus's death Aristotle was with Alexander nor did he leave him untill six years after all which time Xenocrates profess'd Philosophy in the Academy The Academy being prepossess'd by Xenocrates Aristotle made choice of the Lyceum a place in the suburbs of Athens built by Pericles for the exercising of Souldiers Here he taught and discoursed of Philosophy to such as came to him walking constantly every day till the houre of anointing which the Greeks usually did before meals whence he and his followers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from walking Peripateticks Others say he was called Perâ—paâ—etâ—ck from walking with Alexander newly recovered of a sicknesse in which manner he used to discourse of Philosophy with him The number of his auditors encreasing very much he gave over walking and taught sitting saying Now to be silent most disgracefull were And see Xenocrates possesse the chair Though Cicero and Quintilian affirm he used this verse against Isocrates in emulation of whom he taught Rhetorick to his Disciples every morning So many Disciples resorted to him that he made Lawes in his School as Xenocrates did in the Aâ—ademy creating Archons that ruled ten daies The discourse and doctrine which he delivered to his Disciples was of two kinds One he called Exoterick the other Acroatick Exoterick were those which conduced to Rhetorick meditation nice disputes and the knowledge of civill things Acroatick those in which more remote and subtile Philosophy was handled and such things as pertain to the contemplation of nature and Dialectick disceptations Acroatick Discipline he taught in the Lyceum in the morning not admitting every one to come and hear them but those only of whose wit and principles of Learning and diligence in study he had before made tryall His Exoterick Lectures were in the afternoon and evenings these he communicated to all young men without any distinction calling the latter his evening walk the former his morning walk CHAP. VII His Philosophy IN Philosophy saith Ammonius he seemeth to have done more then Man for there is not any part of Philosophy whereof he treated but he doth it most accurately and many things he himselfe such was his sagacity and acutenesse finding out compleated and finished In Logick it was his invention that he separated the precepts of Disputation from the things themselves of which we dispute and taught the manner and reason of disputation For they who went before though they could demonstrate yet they knew not how to make a demonstration as they who cannot make shooes but only wear them Alexander Aphrodisaeus affirmes that he first reduced Syllogismes to Mood and Figure Philoponus that he invented all Dialectick Method whence Theodorus calls him both inventer and perfecter of Logick which he indeed in a manner challengeth but modestly to himselfe in the last Chapter of his Elenchs affirming nothing had been done in that kinde before but what the Eristicks and Sophists taught As for the Categories the invention whereof some ascribe to the Pythagoreans it is much more probable that they were wholly his own for those books entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the name of Archytas from which some conceive Aristotle to have borrowed much the particulars whereof are instanced by Patricius Theâ—istius affirmes to have been written not by the Pythagorean neither hath Laertius made mention of any writings of his for the Pythagoreans at that time wrote but little the first that wrote any thing being Philolaus but by some Peâ—ipatetick who thought his work might passe with greater credit if published in the name of so antient a Philosopher In Physick the â—ift essence whereof celestiall bodies consist distinct from the foure Elements is generally ascribed to his invention only Simplicius citeth the authority of Xenocrates in his book of the life of Plato that Plato constituted five simple bodies Heaven and the foure Elements asserting they differ no lesse in nature then in figure for which reason he assigned the figure of a Dodecaedron to Heaven differing from the figure of the foure Elements But these as the learned Nunnesius observes seem to be rather Symbolicall and Pythagoricall then the true meaning of Plato For Plato in his Timaeus expressely averrs that the Heavens are of their own nature dissolute but by the divine Will are kept together as it were by a Tye from being dissolved Xenarchus a Philosopher wrote against the fift Essence introduced by Aristotle whom Alexander Aphrodisaeus exactly answereth Theodorus calleth Aristotle the Perfecter of Physick adding â—that only his writings upon that subject were approved by following ages who rejected whatsoever others had written in the same kinde as appeareth by their losse What Epicure and others have objected against him as a fault that he enquired with such diligence into the minute and meanest things of nature is a sufficient testimony of his excellence and exactnesse in this study In Ethick whereas Polyaenus placed Felicity in externall goods Plato in those of the soule only Aristotle placed it chiefly in the soul but affirmed it to be deâ—â—led and straighâ—ned if it want exteriour goods properly using these terms For those things which are deâ—iled have the same beauty within but their superficies only is hidden and those which are straightned have the same reall magnitude In Metaphysick which he calleth First-Philosophy and Wisdome and as the more antient Philosophers before him
rest of his Disciples He was likewise so quick of apprehension that what Plato had said of Aristotle and Xenocrates Aristotle apply'd to him and Callisthenes Theophrastus was acute to admiration ready to apprehend every thing that he taught Callisthenes was dull so that one needed a bridle the other a spur CHAP. II. His Profession of Philosophy and Disciples ARistotle retiring to Chalâ—is in the 2d year of the 114th Olympiad being importuned by his Disciples to appoint a successour made choice of Theophrastus as hath been already related in the life of Aristotle who thereupon undertook the government of the School and Aristotle dying lived in his Garden â—Demetrius Phalerius cohabiting with him This time wherein Theophrastus flourished is reckoned by Pliny to be about the 440th year from the building of Rome 390 years as Salmasius rightly reads before that time wherein Pliny wrote saith he went at certain houres to the School neatly dressed and there sitting down discoursed in such manner that he omitted no gesture suitable to the argument whereupon he treated so that once to expresse a Glutton he licked his lips In the fourth year of the 118th Olympiad Xenippus being Archon Sophocles son of Amphiclides procured a Law to be made forbidding all Philosophers to keep publick Schooles unlesse such only as the Senate and people should think fit to license if any did otherwise he should be put to death By this decree saith Athenaeus he banished all the Philosophers out of the City amongst the rest Theophrastus who the year following returned when as Philo a Disciple of Aristotle accused Sophocles for having done contrary to Law Whereupon the Athenians revers'd the decree â—ined Sophocles five Talents and called home the Philosophers by which means Theophrastus returning was reinstated in the School Laertius saith there came to hear him 2000 Disciples Suidas saith if there be no mistake in the number 4470. of whom were Strato his Successor Demetrius Phalereus Nichomachus son of Aristotle whom Aristippus saith he much affected Erasistratus the Physician as some affirme and Menander the Comick Poet. CHAP. III. His Vertues and Apophthegmes HE was exceeding learned and studious as Pamphila affirmeth He was very liberall in conferring benefits and a great cherisher of learning He made collections of mony for the conventions of Philosophers not for luxury but for temperance and learned discourses He twice freed his Country being under the oppression of Tyrants Cassander son of Antipaâ—er much esteemed him and Ptolomy the first wrote Letters to him He was so much honoured by the Athenians that Agnonides accusing him of Impiety very hardly escaped from being fined himselfe Of his Apophthegmes are remembered these He said it is more safe trusting to an unbridled horse then intemperate speech To a young man at a Feast silent If you hold your peace saith he because you are foolish then you are wise but if you are wise you do foolishly in holding your peace He used to say of all things that are spent time is the most precious Being demanded as Aristo saith what he thought of Demosthenes he answer'd he is worthy of this City of Demades he is above the City To Philip Son of Cassander he said I wonder your eyes do not make musick the pipe of your nose coming so directly upon them To prove that riches are not to be lov'd and admir'd hee instanced Callias a rich Athenian and Ismenias a Theban these saith he use the same things as Socrates and Epaminondas He said we must not love strangers to the end we may make tryall of them but make tryall of them to the end we may love them He said the Soul paid a dear rent for her habitation in the body He said Falshood raised from Calumny and Envy endureth a little while but soon perisheth Seeing a young man blush be of good comfort saith he that is the complexion of Vertue He used to say stand in awe of thy self and thou shalt not be ashamed before other He said the good need but few Laws for things are not accommodated to Laws but Laws to things The envious are more unhappy then others in this respect that they are troubled not only at their misfortunes but also at the good fortunes of others Being demanded what preserved humane life he said beneficence reward and punishment He said Honours are to be acquired not by conversation and favour but by action Being demanded what Love is he answered the passion of an idle soul. He said a woman ought not to be seen her self nor behold others richly attired for both are inticements to dishonesty He said Love is an excessive desire of somthing irrational the entrance thereof easie the disingagement difficult CHAP. IV. His Will and Death His Will is thus delivered by Laertius BE all well but if any thing happen otherwise thus we give order All those goods which belong to the House I bequeath to Melantes and Pancreon Sonnes of Leo Those which are set apart for Hipparchus I will be thus disposed First that the study and Ornaments belonging thereunto be perfected and if any thing may be added more to beautifie them that it be done Next that the statue of Aristotle be set up in the Temple and the other Donaries which were before in the Temple Moreover that the little walk which is near the School be built new not worse then it was before and that the Maps of the World be placed in the lower Walk That an Altar likewise be built wanting nothing of perfection and splendor I will that the statue of Nicomachus as big as the life be finished it is in Praxitele's hands let him go on with it Let it be placed wheresoever they shall think good who have the disposall of the rest and are named in my Will Thus much for the Temple and Donaries My Land at Stagira I bequeath to Callinus all my Books to Neleus The Garden and Walk and all the houses belonging to the Garden I bequeath to my Friends hereafter named that they may exercise themselves and study Philosophy therein for men cannot alwaies be abroad But with condition that they do not alienate it nor pretend any propriety thereto but esteem it a thing sacred in common possession making use of all things therein as becometh just and loving Friends The persons to whom I wil that this be in common are Hipparchus Neleus Strato Callinus Demotimus Demaratus Callisthenes Melantes Pancreon and Nicippus Let also Aristotle sonne of Midias and Pythias if he desire to study Philosophy partake likewise of the same priviledge and let the most antient of the Overseers take great care of him that he be instructed as well as is possible in Philosophy Let us be buried in that part of the Garden which they shall think most convenient not erecting a Monument