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
the same Author who as a proof thereof alledgeth that neither of them names the other in any of their writings only observes that Xenophon mentions Plato once in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseen by Agellius This enmity is further acknowledged by Athenaeus and Laertius confirmed by the Epistle of Xenoâ—hon to Aeschines wherein he condemnes Plato that not being satisfied with the Doctrine of Socraâ—es he went to the Pythagoreans in Italy and to the Aegyptian Priests arguments of a mind not constant to Socrates That he was at difference with Aristippus also argued from his writings Laertius hath two Epigrams concerning him the first upon his going with Cyrus into upper Asia Great Xenophon at once made two ascents To Asia in person and to Heaven by fame His stile and action lasting Monuments Lay to Socâ—atic-wisdome equall claime The other upon his banishment Thee the Cecropians noble Xenophon Banish'd theâ—r land 'cause Cyrusâ—hou â—hou didst aid But strangers prov'd far kinder then thy own What Athens ow'd thee was by Corinth paid Laertiâ—s reckons seven Xenophons this the first the second and Athenian brother to Nicostratus Author of the Theses besides many other things he writ the lives of Peloâ—idas and Epaminondas the third a Physician of Coos the fourth writer of the History of Hannibal the fifth writer of fabulous Monsters the sixt of Paros a statuary the seventh an old Comick Poet Suidas reckons three more one of Antioch the second of Ephesus the third of Cyprus Historians or rather writers of Romances that of the first called Babylonica of the second Ephesiica in ten books of the third Cypriaca the story of Cynaras Myrrha and Adonis CHAP. VIII His writings DIonysius Halicarnassaeus saith that Xenophon was a studious aemulatour of Herodotus both in words and language His stile according to Cicero soft and swâ—et melle dulcior sâ—â—â—ffering from the noise of Oratours in the Forum in his voice the Muses seem to speak whence he was sirnamed the Attick Muse or according to others the Attick Bee a Title formerly conferr'd on Sophocles His stile and manner of writting isat large discoursed upon by Aristides Adrianensis in an expresse tract erroneously ascribed to Hermogenes The Books of Xenophon which Scipio Africanus had alwaies in his hand and Cicero adviseth to read as very profitable in many things were as reckoned by Laâ—rtius fortie which severall persons distinguish severally hte generall titles these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liâ—e and discipline of Cyrus as Cicero renders it in eight books written non ad historiae â—idem though Diodorus Siculus seems to take it in that quality sed ad effigiem justi imperâ—i noâ— as a faithfull History but the description of an exact Prince Whence Ausonius saith in relating the vertues of Cyrus he hath given rather a wish then a history describing not what he was but what he ought to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the going up of Cyrus the younger into Asia in seven Books each of which as Laertius observes hath a Prooem the whole none Masius suspects that Xenophon was not the Author of this book the Bishop of Armach ascribes it to Themistogenes though owned as Xenophons by Plutarch Cicero Dionysius Halycarnaessuus Hermogenes Laertius Athenaeus and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek History in seven books continuing where Thucydides left the same was done by Theopompus but he went nor further then sixteen yeers Xenophon to fortie eight Agesilaus of which piece Cicero saith that Agesilaus would not suffer his picture or statue to be made this book alone surpasseth all pictures or images in his praise The Republick of the Lacedaemonians and the Republick of the Athenians which denieth to be Xenophons The defence of Socrates and them emorialls of Socrates which perhaps is that history of Philosophers mentioned by Suidas Oeconomicks the last book of the memorable discourses wherewith Cicero was so much delighted that in his younger yeers he translated it Symposium accommodated to the fourth yeer of the eighty ninth Olympiad for which reason reprehended by Athenaeus as erroneous in Chronology vindicated by the learned Casaubon Hieâ—ro Or of a Kingdome The accompts of revenues Of Horses Of Horsemanship Of Hunting Epistles Besides these which are extant Xenophon seemes to have written other things Valerius Maximus and Pliny cite his Perâ—plus There is a treatise of Aequivokes under Xenophon's name but made and imposed upon the world by Annius XENOPHONS EPISTLES To Aeschines Epist. 1. MEeting with Hermogenes amongst other things I asked him what Philosophy you followed he answered the same as Socrates For this inclination I admired you when you lived at Athens and now continue the same admiration for your constancy above other students of wisdom The greatest argument to me of your virtue is your being taken with that man if we may call the life of Socrates mortall That there are divine beings over us all know wee worship them as exceeding us in power what they are is neither easie to find nor lawfull to enquire It concerns not servants to examine the Nature and actions of their Masters their duty is onely to obey them and which is most considerable the more admiration they deserve who busie themselves in those things which belong to man the more trouble this brings them who affect glory in vain unseasonable objects For when Aeschines did any man hear Socrates discourse of the Heavens or advise his Schollers to Mathematicall Demonstrations we know he understood Musick no further then the Ear But was alwaies discoursing to his friends of some thing excellent what is fortitude and justice and other virtues These he called the proper good of mankind other things he said men could not arrive at or they were of kin to fables such ridiculous things as are taught by the supercilious professours of wisdom Nor did hee onely teach this his practice was answerable of which I have written at large elsewhere what I hope will not be unpleasing to you though you know it already to peruse Let those who are not satisfied with what Socrates delivered give over upon this conviction or confine themselves to what is probable Living hee was attested wise by the Deity Dead his Murtherers could find no expiation by repentance But these extraordinary persons affect Aegypt and the prodigious learning of Pythagoâ—as which unnecessary study argueth them of inconstancy towards Socrates as doth also their love of Tyrants and preferring the luxury of a Sicilian table before a frugal life To Crito Epist. 2. Socrates often told us that they who provide mcuh wealth for their Children but neglect to improve them by vertue do like those who feed their horses high and never train them to the manage by this means their horses are the better in case but the worse for service whereas the commendations of a horse consists not in his being fat
naturall Philosopher for first bringing that kind of learning to Athens but how that consists with his relation to Anaxagoras who as he acknowledgeth studied naturall Philosophy thirty years in Athens Casaubone justly questions Euripides as the writer of his life affirms son of Mnesarchus born at the first time of Xeâ—xes's expedition into Greece the same day that the Grecians overthrew the Persians was first a Painter then an Auditor of Anaxagoras but seeing him persecuted for his opinâ—ons lastly converted himself to Tragick poesy Socrates Son of Sophroniscus was according to Aristoxenus an Auditor of Anaxagoras till he left the City and thereupon applyed himself to Archelaus which Porphyrius reckons above the 17th year of his age or rather the ninteenth Democritus also is by some affirmed being younger then Anaxagoras forty years to have applyed himself to him but Laertius affirms he could not endure Democritus shunn'd his conversation Phavorinus likewise attests that because he would not admit him Democritus profess'd himself his Enemy and denyed his opinions of the Sun and Moon but said they were ancient and that he stole them as likewise his description of the world and assertion concerning the mind Meâ—rodorus of Lampsacum is likewise mentioned by Laertius as friend to Anaxagoras CHAP. V. OF his triall Death sentences and writings Of his tryal saith Laertius there are several reports Sotion in his treatise of the succession of Philosophers saith he was accused by Cleon of impiety for asserting the Sun to be a burning plate but being defended by Pericles his Scholar hee was fined five Talents and banish'd Satyrus that he was cited to the Court by Thucydides who was of the contrary faction of Pericles accused not onely of impiety but of holding intelligence with the Persians and in his absence condemned to death when news was brought him at the same time both of the death of his Sons which according to Aelian were two all that he had and his own condemnation of the latter he said Nature long since condemned both them me to death of his Sons with a calm look You tell me nothing new or unexpected I knew that I beget them mortall which some â—scribe to Solon others to Xenophon Demetrius Phalereus saith hee buried them with his own hands Hermippus he was imprison'd to be put to death but Pericles appearing before the Judges asked if they knew any thing in his life that they could accuse to which they answered nothing but I saith he am his disciple then be not tansported by Calumnies to kill the man but believe me and set him at liberty so he was dismissed but not able to brook the disgrace hee kill'd himself Hieronymus saith that Pericles brought him into the Court in poor garments extenuated with sicknesse an object â—itter for compassion then Justice And thus much saith Laertius of his Tryall Suidas that he was cast into Prison by the Athenians for introducing a new opinion concerning God and banish'd the City though Pericles undertook to plead his cause and that going to Lampsacum he there starv'd himself to death Iosephus that the Athenians believing the Sun to be God which he affirm'd to be without sense and Knowledge hee was by the votes of a few of them condemned to death But if we credit Plutarch he was neither condemned nor accused but by Pericles who fear'd the Ordinance of Diopithes which cited those that held prophane or sublime Opinions sent out of the City Yet else-where hee confesseth he was accused His departure from Athens being 30. years after his coming thither falls the third year of the 82. Olimpiad the 63. of his age Thence he went to Lampsacum where he continued the rest of his age which extended to 22. years more so little mindfull of Aâ—hens or of his Country as to one who told him that he was deprived of the Athenians he answered no but they of me and to his friends who when hee fell sick asked if hee would be carried to Clazomonae his Country no said he there is no need the way to the grave is alike every where Before he died the Magistrates of the City asked him if he would they should do any thing for him hee answered that his onely request was that the boyes might have leave to play yearly on that day of the month whereon he died which custom saith Laertius is continued to this time Those of Lampsacum buried him magnificently with this Epitaph Here lies who through the truest paths did passe O' th world Celestiall Anaxagoras Aelian mentions two altars erected to him one inscribed to the mind the other to truth Laertius concludes his life with this Epigram Fam'd Anaxagoras the Sun defin'd A burning plate ' for which to die design'd Sav'd by his Scholar Pericles But he Abandon'd life to seek Philosophie He is observed never to have been seen either to laugh or smile Being demanded if the Mountains of Lampsacum would in time become Sea he answered yes if time fail not first Beholding the tomb of Mausolus he said a sumptuous Monument was a sign the substance was turned into stone He first affirmed the poesy of Homer to consist of virtue and Justice to which Metrodorus added that the Poet was skilfull in naturall Philosophy He conceived that there are two lessons of death the time before our birth and sleep Laertius and Clemens Alexandrinus assert him first of the Philosophers that put forth a Book He writ Of Natural Philosophy out of which Aristotle cites these fragments All these things were together which was the beginning of the book and â—o be such is to be changed Plato this The mind is the disposer and cause of all things Athenaeus this what is commonly called the milk of the hen is the white of the egge Plato censures the book as not using the mind at all nor assiging any cause of the order of things but aeriall aetheriall and aquatick Natures and the like incredible things for causes The quadrature of the Circle which treatise Plutarch saith hee composed during his imprisonment There were three more of the same name the first an Oratour follower of Isocrates the second a statuary mentioned by Antigonus the last a Grammarian Scholar to Zenodotus ARCHELAVS ARchelaus was either an Athenian or a Milesian his Father Apollodorus or according to some Mylon he was Scholer to Anaxagoras Master to Socrates He first transferr'd naturall Philosophy out of Ionia to Athens But how that can be when Anaxagoras his Master taught there thirty years Casaubone justly questions and therefore was called the Natural Philosopher in him naturall Philosophy ended Socrates his Scholer introducing morality but hee seemeth also to have touched morall Philosophy for he treated of lawes of things honest and just from whom Socrates receiving his learning because he increased it is therefore thought
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
but more gain For your sake to dy would please Toyle and torments were but ease You direct men in pursuit Of immortall sacred fruit Richer far then gold refin'd Soft as sleep as parents kinde Great Alcides for your sake Labours vast did undertake Leda's valiant twins made known More your glories then their own Ajax and Achilles too Only dy'd for love of you Ah! for you Atarna's pride Hermias untimely dy'd But his name we will revive That our Muse shal keep alive Paying hospitable Jove Pious thanks for a friends love There wanted not those who cast many aspersions and calumnies upon this Vertuous friendship some affirm'd that Hermias lov'd Aristotle inordinately an imputation not well suiting with an Eunuch and that for this Reason he gave him Pythais to wife whom Suidas and the Greek Etymologist affirm to have been his Daughter either by Nature or Adoption Demetrius Magnesius his Neece Aristippus his Concubine so little do they agree in their relation They adde that Aristotle was so passionately in Love with her that he sacrificed to her after the same manner as the Athenians to Ceres at Eleusis This Laertius relates as done whilst she was alive But Lyco first Author of this calumny that it was after her death Moreover that Aristotle in a thankfull acknowledgement of his Bounty wrote a Paean in praise of Hermias meaning the Hymn last mentioned which Athenaeus proveth against the calumniations of Demophilus not to be a sacred hymne or Paean but a Scolion or Festivall Song Hence Theocritus the Chian derides him in this Epigram To the slave Eunuch who Atarne swai'd An empty tombe empty Aristotle made Who from the Academy did retire To wallow in vain pleasures faithless mire In answer to these calumnies first raised by Lyco dispersed further by Aristippus and continued by those that maligne the memory of Aristotle Apellieo writ certain Books wherein he accurately confutes those who durst in this manner impudently blaspheme such are his words the name of Aristotle so much prejudice and malice being in the accusation as might easily argue the falsenesse thereof Upon the death of Hermias Aristotle and with Xenocrates fled from Atarna to Mitylene as Apollodorus and Dionysius Halicarnassaeus affirm in the fourth year of the 108. Olympiad Eubulus being Archon CHAP. V. How he lived with Philip and Alexander ABout this time Philip King of Macedonia Father of Alexander taking care for the Education of his Son now growing towards mans estate and unwilling saith Plutarch to commit his Education to Professors of Musick or any other of the liberall Sciences as knowing him fit for higher designes sent to Aristotle the most famous and learned of Philosophers to come and instruct him Agellius recites his Epistle which was to this effect Philip to Aristotle health KNow that I have a Son I render the Gods many thanks not so much for his birth as that he was born in your time for I hope that being educated and instructed by you he will become worthy both of us and the Kingdom which he shall inherit Aristotle at this request of Philip went to Macedonia to him in the 4th year of the 108. Olympiad as Apollodorus and Dioâ—ystus Halicarnassaeus affirm at what time Alexander was fifteen yeares old He lived there infinitely esteem'd and beloved of Philip and Olympia his Wife Alexander's Mother They caused his Statue to be made and set up in honour of him Philip had a kindnesse to particular for him that he allo'wd him in manner an equal share in the Government of the Kingdom which interest Ammonius saith he employed to the advantage as well of private persons as of the publick as appeareth saith the Latine Interpreter of his life by his Epistles to Philip. Plutarch affirmâ—s that Philip as a recompence to Aristotle reedified the Town where hee was born Stagira which he had before laid wast He likewise assign'd him a School and study near Mieza a Town of Macedonia not far from thence where unto this day saith Pluâ—arch they shew the stony seats and shady walks of Aristotle He instructed Alexander in the deepest parts of Learning not only in Ethick and Politicks but his most reserved and solid Doctrines call'd Acroatick and Epoptick never communicated to the Vulgar That he taught him likewise the Art of Medicine Plutarch argueth for as much as Alexander was not only exceedingly delighted with the Theory thereof but practised it successfully upon many of his friends to whom he prescribed Receipts and diets as appeareth saith he by his Epistle Perceiving Alexander to be much taken with Homer's Iliads as conceiving and calling it the bestâ—â—stitution of military Vertue he took much pains in correcting and restoring the text and then gave it to Alexander which copy â—he infinitely prised He writ a Book to Alexander intituled Of a Kingdom mentioned by Laertius and Ammonius wherein he instructed him how to rule So much did he incline the mind of Alexander to do goodâ— that he used to say if any day pass'd wherein he had not conferred some benefit I have not reign'd to day Alexander so much affected him that he professed he admired and loved him no lesse then his Father because his Father he said only gave him being but Aristotle well-being The love which Philip and Alexander bore him was so great that Theocritus the Chian cast the same aspersion upon it as he did on his friendship with Hermias In the first year of the 111th Olympiad Pythodorus being Archon Philip dyed and was succeeded by his Son Alexander whose active spirit soon after his coming to the Crown designed an expedition against the King of Persia. Hereupon Aristotle having now lived with Alexander eight years though Justine saith but five which some interpret of the time before Philips death but not without some violence for that was above seven preferring the quiet of a Contemplative life before the troubles of War took leave of him returned to Athens leaving in his room Callisthenes an Olynthian his Kinsman Son of his Cozen Hero and Disciple whom before his departure observing to speak with too much liberty and obstinacy to the King he reproved in these words Son if thou thus employ thy tongue Thy thread of life cannot be long And so it came to passe not long after upon this occasion Hermolaus Son of Sopolis a youth of a noble Family that studied Philosophy under Callisthenes hunting the Wild Bore with Alexander prevented the King by casting his dart first at him for which he was by the Kings command punished with many stripes Troubled at the ignominy thereof he conspired with Sostratus Antipater and some other companions of his to murther Alexander which treason being discovered by Epimenes one of the Conspirators they were all put to death Aristobulus and Ptolemaeus Son of Lagus affirms they accused Callisthenes as him who instigated them to this attempt Hereupon Callisthenes was
Nicanor and his Mother and Proxenus which I gave order for to Gryllius as soon as they are perfected be set up Let likewise the Statue of Arimnestus be set up that this monument may remain of him since he died without Children I will likewise that the Statue of my Mother be consecrated to Ceres in the Nemaean Temple or where else shall be thought fitting Wheresoever my Body is buried by the Executors thither let the bones of â—ythais according as she desired be brought and laid with mine Let likewise Nicanor if he continue well in health dedicate at Stagira to Jupiter Soter and Minerva Sotira Statues of Beasts of stone of four cubits in performance of the vow which wee vowed for him He died at Chalcis in the third year of the 114th Olympiad Philocles being Archon in the 63. the great Climactericall year of his age not as Eumelus 70. years old as appeareth by the computation of Apollodorus and Dionysius Halicarnâ—ssaeus thus  y. He came to Athens at 18. Heard Plato 20. Lived with Hermias 3. With Philip and Alexander 8. Taught in the Lyceum 12. Lived at Chalcis 2. in all 63. The manner of his life is variously related Strabo Hâ—sychius Illustris and from him Suidas relate that he drunk Hemlock either being condemn'd thereunto by the Athenians as Socrates was or to prevent their Judgement Iustine Martyr Gregory Nazianzene Coelius Rhodoginus the Greek Etymologist Nonnus and othâ—rs follow the common report that a question was propos'd to him of the wonderfull nature of Euripus an arm of the Sea coming into Chalcis as Lucian averrâ— which ebbeth and floweth seven times in 24. hours Not being able to resolve it he died of shame and anxiety Some affirm that as he sate on the bank having considered long upon it he at last threw himself headlong into the River saying siâ—ce Aristotle could not take Euripus Euripus take thou Aristotle But the Authors of greatest credit Apollodorus Dionysius Halicarnassaeus Ceâ—soriâ—us Laer ius and others affirm that he died of a pain in his stomach caused by over-watching and excesse of study For Laertius affirms he was a most indefatigable student and when he went to bed he held a brazen ball in his hand that when he fell asleep the noise of it falling into a Basin set under it for that purpose might awake him which Alexanâ—er his Disciple imitated To this pain of the stomach he was very subject and somtimes asswaged it by applying a bottle of hot oile to his Breast Notwithstâ—nding this naturall infirmity of his stomach saith Censorinus and the frequent indisposition of a sickly constitution hee preserved himself a Long time through his Vertue and Temperance for it is much more strange that he attained the aâ—e of 63. years then that he lived no longer The Author of the book de Pomo affirmeth that when he was dying he said to his Disciples standing about him it was not without reason that Homer said the Gods came down to earth to relieve mankinde Coelius Rhodâ—ginus adds from the same Author that when he felt the pangs of death to come upon him weeping between griefe and hope he often repeated these words Thou Cause of Causes have mercy on me And his Disciples when they saw he was departing said He who receiveth the souls of Philosophers may â—e take thine likewise and lay it up in his own Treasury as the soul oâ— a right and perfect man as we have known thee to be Of this there is no testimony more antient then that of the Author of the book de Pomo who as Patricius clearly observes from his writings was a Christian. The Stagirites fetch'd his body from Chalcis to Stagira where they buried it with much solemnity building a magnificent Tombe for him and erecting an Altar to his memory CHAP. XII His Person and Vertues AS concerning his person he was slender having little eyes and a small voice When he was young Laertius and Plutarch affirm he had a great hesitation in his speech He went in a rich habit and wore rings his beard was shaven his hair cut short he had a high nose if we credit the head put up by Fulvius Ursinus found at Rome at the bottome of the Quirinall hill He was of a sickly constitution troubled with a naturall weaknesse of stomack and frequent indispositions which he over-mastered by his Temperance Saint Hierome affirmeth he was the Prince of Philosophers an absolute Prodigie and great miracle in nature into whom seemeth to have been infused whatsoever mankinde is capable of He was extreamly pious towards God and Man upon which subject Fortunius Licetus hath lately written two books Eusebius Cassiodorus and others affirm that many persons eminent for sanctity especially followers of School-learning have through the means of Aristotles Philosophy been carried on to Inspection into the highest doctrines of true Faith as that there is one God c. As concerning his gratitude to men besides those instances already mentioned to Proâ—enus and his sonne to Hermias and his sister to his Master Plato to his own Mother Brother and Country and infinite others many Philosophers whose opinion he takes occasion to alledge he mentions with their due praise of which were his Master Plato of whom we have already spoken whom as we have said he sometimes mentioned honourably and sometimes concealeth his name where he preferreth his own opinion Amongst others of whom he maketh honourable mention are observed Democritus in his first book de Generatione Diogenes Apolloniates in the same book Anaxagâ—ras in the first of his Metaphysicks For that he was very moderate the Interpreter of his life confirmes instancing in his book of Caâ—egorems where he saith We ought not to deâ—ermine any thing hastily but to consider often and to doubt oâ— eâ—ery thing is not unusefull And again in his book of Good We muâ—â— remember being men not only that we are happy but that we ought to be able to prove it by firm reason And again in his Ethicks to Nicomachus Man is our friend Truth our friend but above all we ought to honour Truth And in his Meteorologicks As concerning thâ—se we doubâ— of some of them others we touch superficially And in the same not once or twice but infinite times Men do happen upon the same opinions therefore we ought not to be proud of our owne wisdome in any thing whereof we conceive our selves to be â—he Inventors The common report therefore grounded upon no authority that he collected the books of the antient Philosophers and having taken out of them what he intended to confute burnt them is manifestly false for any one that reads Cicero will finde they were most of them extant in his time CHAP. XIII His Wives and Children HE had two wives the first Pythais sister to Hermias the Eunuch Tyrant of Atarna and his adopted heir Of the scandals that were cast upon him by this marriage
heat The upper part of a Plant is the root not the boughes THE THIRD PART CHAP. I. ETHICK WE come next to the Morall part of Philosophy including Ethick OEconomick and Politick Of the first we have ten Books of Aristotles written to his Son Nicomachus two Bookes called his Great Ethick one of Vertues Of OEconemick two Books of Politick eight We shall not have recourse to these for an account of his Doctrine in this kind being furnished by Stobaeus with a summary of what he and the rest of the Peripateticks asserted in Morality Ethick saith he is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Custome for those things the principles and seeds whereof we receive from Nature are to be perfected by Custom and right institution Hence Ethick pertaineth only to living Creatures and particularly to man for the rest acquire Custom not by Reason but Necessity man by Reason Of the Soul one part is Rationall the other Irrationall the rationall part is Iudicative the irrationall Appetitive of the rationall that which is Theoretick conversant in divine things is called Science that which is Practick conversant in humane Actions is called Counsell Of the latter one part is concupiscible another irascible In like manner Vertue is twofold rationall and irrationall consisting in Theory and practise Ethick Vertue consisteth not in Science but in election of Goods Vertue is perfected by three things Nature Custom and Reason For man differing from other Creatures both in body and mind as being a species placed between divine essences and irrationall Creatures hath some affinity to both in what is rationall and agrees with the Soul he is ally'd to the Divinity in what is irrationall proper to the body he agrees with the irrationall Both these desire perfection by Reason and first he desireth to be for this is naturally insite in him Hence he affecteth things that are according to his Nature and is averse from things contrary to his nature He endeavoureth to preserve health pleasure life these being according to nature expetible in themselves and good On the contrary he shunneth sicknesse pain and death as being repugnant to nature and therefore ill and to be avoided We love our own bodies we love our own soules their parts their faculties their acts the principle of appetite office and vertue is a providentiall care of these If errour did not happen concerning things expetible and avoidable but that we lived continually participant of good and vold of ill we should not enquire in these for a true election But being in things expetible and avoidable through ignorance often deceived sometimes rejecting the good sometimes admitting the ill for good we necessarily have recourse to constancy of Iudgment which having obtain'd convenient to nature we call it from the excellency of its function Vertue admiring and honouring it above all things For actions and those which are called Offices proceed from election of things according to nature and rejection of things repugnant to nature Herein consist right actions and sinnes even on these dependeth almost the whole reason of Election as we shall briefly demonstrate That Children are expetible to parents not only for use of benefit but also in themselues is most evident There is no man so cruell and savage who doth not rather desire his children after his death should live happily and well then otherwise By this affection dying persons make Wills providing even for the unborn choosing Tutors and Guardians to assist them And as Children are loved for themselves so likewise we love Parents Brethren Wife Kindred Acquaintance Country-men for themselves as having some interest in them by nature For man is a sociable communicative creature and though of Friendships some are more remote then others it is nothing to the purpoâ—e for all friendship is for its own sake and not for use only And if friendship with Country-men be expetible in it selfe it will likewise be expetible in it selfe with all men for all those who benefit others are so affected towards them that they do most actions for the office sake Who will not free any man from a wilde beast if he be in his power Who will not direct a man that is out of his way Who will not relieve a man that is ready to starve or direct a man in a desart to a spring Who desires not to be well spoken of after death Who abhorrs not these speeches as unnaturall When I am dead let earth be mix'd with fire I care not so I now have my desire It is manifest therefore that we have a naturall goodwill and friendship towards all mankinde as being a thing expetible in it selfe and consonant to reason The race of Gods and Men is one From Nature both alike begun Love of all mankinde being thus common to us much more evidently it is expetible in it selfe towards those whom conversation hath made our friends A Friend Friendship and Good-will are expetible in themselves In like manner praise is expetible in it selfe for we contract society with those who praise us And if praise glory likewise which is nothing but the praise of many persons Now seeing that externall Goods are expetible in themselves much more are the goods of the soul and body expetible in themselves For if man be expetible in himselfe the parts of man must likewise be expetible in himselves The parts of man in generall are Soul and Body the body therefore is expetible in it selfe Why should the body of another person be dear to us and not our own Or why should our body be dear to us and not the parts and functions thereof Health therefore strength beauty swiftnesse sound sense and the rest are expetible in themselves for none of ordinary capacity would choose to be deformed or maimed though no inconvenience would happen thereupon so that deformity even without any inconvenience seemeth justly avoidable And if deformity be avoidable in it selfe beauty is expetible not for use only but in it selfe For that beauty pleaseth is manifest in as much as all have a naturall inclination besides that of conversation to such as are beautifull and endeavour to confer benefits on them so as it seemeth to procure benevolence In this respect therefore beauty is judged expetible in it selfe deformity avoidable in it selfe It is the same in health and sicknesse strength and weaknesse activity and heavinesse sense and privation of sense And if Corporeall goods are expetible in themselves and their contrary evills avoidable the parts and vertues of the soul must necessarily be expetible also For vertue beginning as we said from the body and externall goods and reflecting upon it selfe and considering how much more neer relation it hath to the soul contracteth a neerer affinity with it So that the vertues of the soul are much to be preferred before those of the body which is easily collected from what hath been said For if corporeall health be expetible in it selfe much more is Temperance
1. Of Enthymemes 1. Of inventions 2. Morall disputes 1. Morall descriptions 1. Of Tumult 1. Of History 1. Of the iudgment of Syllo gismes 1. Of flattery 1. Of the Sea 1. To Cassander of a Kingdome 1. Of Comedy 1. Of Meteors 1. Of Speech 1. Collection of words 1. Solutions 1. Of Musick 3. Of Meteors 1. Megacles 1. Of Laws 1. Of things contrary to Law 1. A Collection of the Doctrines of Xenocrates 1. Confabulations 1. Of an Oath 1. Rhetorical Precepts 1. Of riches 1. Of Poësy 1. Problems Politick Ethick Physick Erotick 1. Proverbs 1. Collection of Problems 1. Of Physicall Prâ—blems 1. Of Example 1. Of Proposition and Narration 1. Of Poësy another 1. Of the wise men 1. Of Advice 1. Of Soloecismes 1. Of the Art of Rhetorick 1. Of Rhetoricall Arts 71 kinds Of Hypocrisy 1. Aristotelick or Theophrastick Commentaries 6. Naturall Sentences 16. Epitome of Physicks 1. Of Gratitude 1. Ethick-Characters Of Falshood and Truth 1. Of the History of Divinity 6. Of the Gods 3. Geometricall Histories 4. Epitome of Aristotle concerning Animals 6. Epichirems 2. Thesâ—s 3. Of a Kingdom 2. Of Causes 1. Of Democritus 1. Of Calumny 1. Of Generation 1. Of the Prudence and Manners of Animals 1. Of Motion 2. Of Sight 4. To definitions 2. Of being Given 1. Of Greater and Lesser 1. Of Musick 1. Of the divine Beatitude 1. To those of the Academy 1. Protreptick 1. How a City may be best inhabited 1. Commentaries 1. Of the fiery ebullition in Sicily 1. Of Things granted 1. Of the waies of Knowing 1. Of the Lying Argument 3. Ante-Topick 1. To Aeschylus 1. Astrological History 6. Arithmeticall Histories of Encrease 1. Acicharus 1. Of Iudicial Orations 1. Epistles concerning Astycreon to Phanias and Nicanor Of Piety 1. Euias 1. Of opportunities 2. Of seasonable discourses 1. Of the Institution of Children 1. Another different 1. Of Institution or of Vertues or of Temperance 1. Protreptick 1. Of numbers 1. Definitions of syllogistick speech 1. Of Heaven 1. Politick 2. Of Nature 1. Of Fruits and Animals All which saith Laertius amount to 1182. Divisions These Books as Theophrastus had ordered in his Will were delivered to Neleus What afterwards became of them hath been related in the life of Aristotle STRATO CHAP. I. His Life STrato was successour to Theophrastus He was of Lampsacum his Father Arcesilaus or as some Arcesius mentioned in his Will He was a person of great worth eminent saith Laertius in all kinds of Philosophy but especially in that which is called Physick the most antient and solid part wherein he introduced many things new dissenting not only from Plato but from his Master Aristotle From his excellency herein he was called the Naturall Philosopher He prescribed all divine power to Nature Ethick hee touched but little He took upon him the government of the School according to Apollodorus in the third year of the 123 Olympiad and continued therein 18. years He instructed Ptolomy the son of Philadelphus who bestowed 80 Talents upon him CHAP. II. His Will and Death His Will saith Laerthus was to this effect THus I order against the time that I shall die All those things which are in my house I bequeath to Lampyrion and Arcesilaus Out of the money which I have at Athens let my Executors first defray the charges of my Funeral and the solemn rites after my enterrement doing nothing superfluously nor niggardly The Executors of these things I appoint in my Will be these Olympicus Aristides Mnesigenes Hippocrates Epicrates Gorgylus Diocles Lyco Athanes I leave the School to Lyco for the rest are either too old or otherwise employed All the rest shall do well if they confirm this choice that I have made I bequeath likewise all my Books unto him except those which are written by our own hand besides all Vtensills Carpets and Cups for Feasting Let the Executors give 500. Drachmes to Epicrates and one of the servants which Arcesilaus shall think good Let Lampyrion and Arcesilaus discharge all the debts which Daippus undertook for Hiraeus Let nothing be owing either to Lampyrion or to the heirs of Lampyrion but let him be discharged of all and the Executors bestow on him 500. Drachmes and one of the servants as Arcesilaus shall think good that having taken much paines with us he may have sufficient for food and rayment I maâ—â—mit Diophantus and Diocles and Abus I give Simmias to Arcesilaus I manumit Dromo When Arcesilaus shall come let Hiraeus with Olympicus and Epicrates and the rest of the Executors cast up the Accounts of the charges of my Funerall and other things whatsoever is over and above let Arcesilaus take it of Olympicus not pressing him upon the day of payment Let Arcesilaus discharge the Covenants which Strato made with Olympicus and Aminias which are in the hands of Philocrates Son of Tisamenus As for my Tombe let it be ordered as Arcesilaus and Olympicus and Lyco shall think good This was his Will preserved by Aristo the Chiaâ— He was of so thin and low a constitution that he felt not any pain at his death Of this name Laertius reckons eight The â—irst a Disciple of Isocrates The second this Philosopher The third a Physician Disciple of Erasistratus The Fourth an Historian who wrote the Wars of Philip and Persaeus with the Romanes The fift is wanting The sixt an Epigrammatick Poet. The seventh an antient Physician The eighth a Peripatetick who lived at Alexandâ—â—a CHAP. III. His Writings SUidas saith he wrote many Books Laertius gives this Catalogue of them Of a Kingdom 3. Of Iustice 3. Of Good 3. Of God 3. Of Principles 3. Of Lives Of Felicity Of Philosophy Of Fortitude Of Vacuum Of Heaven Of Breath Of humane Nature Of the generation of Animals Of mixtion Of Sleep Of Dreams Of Sight Of Sense Of Pleasure Of Colours Of Diseases Of Iudgements Of Faculties Of Metallick Machines Of Hunger and Offuscation Of Light and Heavy Of divine inspiration Of Time Of Aliment and augmentation Of uncertain Animals Of fabulous Animals Of Causes Solutions of Questions Proems of Places Of Accident Of More and lesse Of Unjust Of Priority and Posteriority Of Priority of Genus Of Proprium Of Future Confutations of Inventions Commentaries which are suspected Epistles beginning thus Strato to Arsinoe Health LYCO CHAP. I. His Life STrato saith Laertius was succeeded by Lyco Son of Astyanax of Troas an eloquent person and excellent for the education of Children He heard also Panthaedus the Dialectick He said that as Horses need both bridle spur so in Children there must joined both modesty and ambition Of his florid expression is alledged this instance Of a poor Maid hee said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A maid is a heavy burden to her Parent when she outruns the flowry season of her youth for want of â— dower Whence Antigonus said of him that as the fragrancy and pleasantnesse of an excellent
not imagine it was sleep by reason of his great wakefulnesse but immediately putting back his Cloak perceived he was dead Hereupon there arose a contention amongst them who should bury him they fell from words to blows but the Magistrates and great ones of the City came themselves and buried him by the gate which leads to Isthmus Over the Sepulchre they placed a Column and upon it a Dog cut out of Parian stone Afterwards his own Countrymen honoured him with many brazen Statues bearing this Inscription Time doth the strongest Brasse decay Diogenes thou ne're canst dy Who to content the ready way To following Ages didst descry Laertius reckons five of this name the first of Apollonia a natural Philosopher The second a Sicionian The third this The fourth a Stoick of Seleucia The fift of Tarsis MONIMUS MOnimus was a Syracusian Disciple to Diogenes he was first servant to a Mony-changer to whom Xeniades who bought Diogenes often coming he was so taken with the worth and Vertue of the person that he counterfeited himself mad and threw all the mony from off the Table whereupon his Master turning him away he betook himself to Diogenes He followed likewise Crates the Cynick and others of that Sect which confirm'd his Master in the opinion that he was mad He was a person eloquent and learned mention'd by Menander in his Hippocomus of so great constancy that he contemned all glory for vertues sake He wrote some things which at first appearance seemed Ludicrous but contained deep serious sense as of Appetites two Books and a Protreptick ONESICRITUS Onesicritus was of Aegina or according to Demetrius an Astypalaean he had two Sons He sent the younger named Androsthenes to Athens who hearing Diogenes would not depart thence Hereupon he sent the elder named Philiscus who stayed there likewise for the same reason Lastly the Father himselfe went and was so much taken with Diogenes that he became a sedulous Auditor of him as his two sons were He was esteemed amongst the most eminent Disciples of Diogenes Laertius compares him with Xenophon one fought under Cyrus the other under Alexander One wrote the institution of Cyrus the other the praise of Alexander Their styles also were very like CRATES Crates was a Theban Son of Ascandas He was likewise reckon'd amongst the most eminent of Diogenes's Disciples yet Hippobotus saith he was not a Disciple of Diogenes but of Bryso the Achaean He flourished about the 113th Olympiad Antisthenes in his successions saith that being at a Tragedy where Telephus was represented carrying a Basket in a sordid condition he betook himselfe to the Cynicall Philosophy and selling all his estate for he was very rich having gotten together above two hundred talents he distributed it amongst the Citizens and was so constant a Professor of this Philosophy that Philemon the Comick Poet takes notice thereof in these words By him in Summer a thick Coat was worn In Winter-time so temperate a torn Diocles saith Diogenes perswaded him to part with his estate and to throw all the mony he had left into the Sea and that the house of Crates was from Alexander that of Hipparchia his Wife from Philip. Some of his neer friends that came to him to disswade him from this course of life he beat away for he was of a resolute spirit Demetrius the Magnesian saith he deposited some mony in the hands of a Banquier with this condition that if his sonnes betook themselves to any Civill employment it should be repaid again but if to Philosophy it should be distributed amongst the people for as much as a Philosopher stands in need of nothing Eratosthenes relates that having a son named Pasicles by his Wife Hipparchia assoon as he arrived at mans estate he brought him to the house of a young maid that was his slave saying This is a hereditary matrimony to you but those who commit adultery are according to the Tragedians punished with banishment or death Those who keep Concubines were according to the Comedians by luxury and drunkennesse transported to madnesse Pasicles the Disciple to Euclid was his brother He said 't is not possible to finde a man without a fault for in every Pomgranat there is at least one grain corrupt Having displeased Nicodromus a Lutinist he beat him black and blew whereupon he pasted a piece of paper on his forehead wherein was written Nicodromus did this He was exceedingly invective against common women He reproved Demetreus Phalerius for sending bread and wine to him saying I wish the fountains also produc'd bread intimating that he lived with water The Athenian Magistrates blamed him for wearing a long robe I will shew you Theophrastus saith he in the same attire which they not believing he brought them to a Barbers shop where he was sitting to be trimm'd At Thebes being beaten by the Master of the Gymnasium or as others at Corinth by Euthicrates he laughed saying He by the foot him drew And o're the threshold threw Zeno in his Chrias saith he sowed a sheep-skinn upon his cloak to appear the more deformed He was of a very unhandsome look and whilst he discoursed laughed He used to lift up his hands and say Be of good courage Grecians both for the eyes and all other parts for you shall soon see these deriders surprised by sicknesse and proclaiming you happy blame their owne slothfulnesse He said we ought so long to study Philosophy untill the leaders of the Army seem to be Horse-drivers He said they who lived with flatterers were forsaken persons living like sheep amidst wolves not with those who wish'd them well Perceiving he drew nigh to death he looked upon himselfe saying And dost thou go old friend To the next world thou whom old age doth bend For he was crooked through age To Alexander asking whether he would that his Country should be restored or not To what end saith he seeing there will come perhaps another Alexander and depopulate it He said contempt of glory and want were his Country which were not subject to Fortune and that he was Countryman to Diogenes not fearing any body Coming into the Forum where he beheld some buying others selling These saith he think themselves happy in employments contrary to one another but I think my selfe happy in having nothing to do either way To a young man followed by a great many Parasites Young man saith he I am sorry to see you so much alone He said we ought not to accept gifts from all men for vertue ought not to be maintained by vice Seeing at Delphi a golden Image of Phryne the Curtezan he cryed out This is a Trophy of the Grecian intemperance Seeing a young man highly fed and fat Unhappy youth saith he do not â—ortifie your prison He said He gained glory not by his riches but his poverty To one demanding what he should get by Philosophy You will learn saith he to open your purse
disease can pain Not like the common sort of people he But day and night bent on Philosophy The Comick Poets unwittingly intending to discommend him praise him as Philemon in his Comedy of Philosophers He Water drinks then Broth and Herbs doth eat To live his Schollers teaching without meat This some ascribe to Posidippus His vertues were so eminent that they grew at last into a Proverb More continent then Zeno the Philosopher whence Possidippus He ere ten daies were spent Zeno in Continence out-went Indeed he excelled all men in this kind of Vertue and in Gravity and by Iove addeth Laertius in Felicity likewise CHAP. VIII His Writings HE wrote many Bookes wherein faith Laertius he so discoursed as no Stoick after him their Titles are these Of Common-wealth writen whilst he was an auditor of Crates and as Plutarch saith much applauded the scope whereof was this That we should not live in severall Citties and Townes by distinct Lawes but that we should own all men as our Country-men and fellow-Cittisens that there should be one manner of life and one order as of one flock which grazeth by equall right in one pasture Of Appetite or Of human Nature Of Passions Of Office Of Law Of the Discipline of the Grecians Of sight Of the Universe Of signes Pythagorâ—cks Universalls Of words Homericall Problems 5. Of hearing Poetry The Art Solutions Confutations Memorialls The Moralls of Crates Some amongst whom is Casius a Sceptian reprehended many things in the writings of Zeno First that in the beginning of his Common-wealth he affirmeth the liberall Sciences to be of no use Again that all wicked men are enemies among themselves and slaves and strangers as well Fathers to their Children as Brethren to Brethren Again that only good men are Citisens and Friends and Kindred and Children as he affirmeth in his Book of the Common-wealth So that according to the Stoicks Parents should be enemies to their Children because they are not wise That in his Common-wealth he would have Women to be in common That no Temples Courts of Iudicature nor publick Schooles should be built in a Common-wealth That Mony is not necessary neither for exchange nor traffick That Women should go in the same habit as men CHAP. IX His Disciples ZENO saith Laertius had many Disciples the most eminent these PERSAEUS Son of Demetrius a Cittiean some affirm hee was Zeno's Scholer others that he was one of the servants which were sent by Antigonus to Zeno to transcribe his writings whence Bion seeing this inscription on his Statue PERSEAEUS OF ZENO A CITTIEAN said the Graver mistook for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should have put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant Afterwards he returned to Antigonus King of Macedonia Antigonus to make a tryall of him caused a false report to be brought him that his lands were spoiled by the Enemy whereat appearing troubl'd Do you not see saith Antigonus that riches are not to be reckon'd amongst indifferent things Antigonus so much favour'd him that he preferr'd him to the government of Acrocorinthus on which Fort depended not only Corinth but all Peloponnesus in this charge he was unfortunate for the Castle was taken by the cunning of Aratus a Sicyonian Athenaeus saith whilst Perfaeus was feasting who turned out Persaeus whereupon afterwards to one that maintained onely a wise man is a Governour and I saith he was once of the same mind being so taught by Zeno but now am of another opinion the Sicyonian young man meaning Aratus hath taught me otherwise Thus Plutarch But Pausanias saith that Aratus upon taking of the Fort amongst others put Persaeus the Governour to death He said that those were esteemed Gods who had invented some things very usefull to humane life He wrote these Books Of a Kingdom The Lacedaemonian Commonwealth of marriage of impiety Thyestes Of Love Protrepticks Exercitations Chryas 4. Commentaries against Plato's Laws 7. Symposiack Dialogues ARISTO Son of Miltiades a Chian sirnamed the Siren when Zeno fell into a long sicknesse he left him and went as Diocles saith to Polemo He was also a follower of Persaeus whom he flatter'd much because of his favour with Antigonus for hee was much given to pleasure even unto his end Thus revolting from his Master Zeno he asserted That the end consists in those mean things which are betwixt virtue and vice that is in indifference not to be moved on either side nor to imagine the least difference to be in these things but that they are all alike For a wise man is like a good Player who whether he personate Agamemnon or Thersides will act either part very well Thus he took away the dignity which Zeno held to be in these mean things betwixt virtue and vice holding that there is no difference in them He took away Physick and Logick affirming that one is above us the other appertaines nothing to us Ethick onely appertaines to us he compared Dialectick reason to cobwebs which though they seem artificiall yet are of no use He introduced not on any virtues as Zeno nor one called by severall names as the Megarick Philosophers but affirmed they have a quodammodotative relation to one another Professing these teneâ—s and disputing in Cunosarges he came to be called Author of a Sect whence Milciades and Diphilus were called Aristonians He was very perswasive and wrought much upon the common people whence Timon in Sillis One of Aristo's smooth perswasive race He defended eagerly this Paradox of the Stoicks that a wise man doth not opinionate but know which Persaeus opposing caused of two like twins first one to give a depositum to him then the other to come and redemand it and by his doubting if it were the same person convinced him He inveigh'd against Arcesilaus calling him a corrupter of youth On a time seeing a Monster like a Bull but of both sexes he said Alas here is an argument for Arcesilaus against energy To an Academick who said he comprehended nothing Do you not see saith he him who sitteth next you which he denying Who struck you blinde saith he or took your light away He wrote these Treatises Protrepticks 2. of Zeno's Doctrine Scholastick Dialogues 6. of Wisdome dissertations 7. Erotick dissertations Commentaries upon vain-glory Commentaries 15. Memorialls 3. Chrias 11. against Oratours against Alexinus his oppositions to the Dialecticks 3. to Cleanthes Epistles 4. But Panaetius and Sosicrates affirm the Epistles only to be his the rest to be Aristo's the Peripatetick The Sun striking hot upon his head which was bald occasion'd his death There was another of the same name a Juliite a Peripatetick another an Athenian a Musician a fourth a Tragick Poet a fift an Alaean who writ the Rhetoricall art a sixt of Alexandria a Peripatetick ERILLUS or as Cicero Herillus was a Carthaginian when he was a boy he was loved and courted by many which Zeno by causing him
to be shaved diverted He held that the end is science which is to live so as to refer all things to Science joyned with life That Science is a habit susceptive of phantasies falling under reason Yet sometimes he said there is no end but that the end it selfe is changed by the things and those which are joyned to the things as Brasse of which the Statues of Alexander or Socrates is made That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ one is objected to unwise persons as well as wise the other to wise only Those things which are betwixt vertue and vice are indifferents His Bookes are written in a short stile consisting of few words but very efficacious wherein is contain'd what he held contrary to Zeno. His writings these of Exercitation of Passion of Suspition the Law-giver Majeutick Antipheron the Master the Preparative the Directive Hermes Medea Dialogues morall Theses His Disciples were called Herilians named by Cicero as a particular Sect amongst the Socraticks DIONYSIUS son of Theophantus an Heracleot from the change of his opinion sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retractor He was from the beginning studiously addicted to learning and writ Poems of all kinds then betook himselfe to Aratus being much pleased with him Of Philosophers he first heard as Diocles affirmes Heraclides his country-man then Alexinus and Menedemus after these Zeno. Revolting from Zeno he addicted himselfe to the Cyrenaeans he went to common houses and addicted himselfe to other pleasures He asserted the end to be pleasure and that by reason of his own purblindnesse for being much grieved thereat he durst not affirm griefe to be one of the indifferents He died eighty years old starved His writings are thus intitled Of apathy 2. of riches and favour and punishment of the use of men of good fortune of the Kings of the antients of things that are praised of the customes of the Barbarians SPHAERUS was of Bosphorus he first heard Zeno then Cleanthes and having made a sufficient progresse in learning went to Alexandria to Ptolomy Philopater where there arising a dispute whether a wise man doth opinionate and Sphaerus maintaining that he doth not the King commanded some Quinces Athenaeus saith Birds of wax to be set before him wherewith Sphaerus being cosen'd the King cried out that he assented to a false phantasy Sphaerus presently answered that he assented not that they were quinces but that it was probable they were quinces but comprehensive phantasie differs from probable for that is never false but in probable matters sometimes a thing falleth out otherwise than we imagined Mnesistratus accusing him that he denyed Ptolomy to be King he answered that he thought Ptolomy or such a one was King His writings are these Of the world of the seed of Elements of fortune of leasts against atomes and apparitions of the organs of sense upon Heraclitus five dissertations of morall description of office of appetite of passions 2. dissertations of a Kingdome of the Lacedemonian Common-wealth of Lycurgus and Socrates 3. of Law of Divination Erotick Dialogues of the Eretriack Philosophers of things like of definitions of habit of contraries 3. of reason of riches of glory of death of the art of Dialectick 2. of categorems of ambiguities Epistles CLEANTHES whom Zeno compared to writing tables that are so hard they will not easily admit an impression but having once received it keep it long He succeeded Zeno of him therefore apart Philon a Theban Callippus a Corinthian Possidonius an Alexandrian Athenodorus of Soli there were two more of the same name Stoicks Zeno a Sâ—donian Last in the Catalogue of his Disciples must be remembred an Eretrian youth mention'd by Stobaeus who heard Zeno till he came to be a man then returning to Eretria his Father asked him what he had learn'd all that time he answered he would shortly let him see and did so for not long after his Father in anger did beat him which he took quietly saying This I have learn'd to bear with the anger of a Father and not to oppose it In the life of Zeno for as much as he is author of that Sect it will be requisite to give account of the Doctrine of the Stoicks in generall wherein if the terms seem harshly rendred it will easily be forgiven by those who consider the Stoicks were no lesse particular in their words then in their doctrines THE DOCTRINE OF THE STOICKS The First PART CHAP. I. Of PHILOSOPHY in generall and particularly of DIALECTICK WISDOME is the Science of things divine and humane Philosophy is the exercitation of convenient Art Convenient is only and supream vertue Of Vertues in the most generall sence there are three kinds Naturall Morall Rationall for which cause Philosophy likewise hath three parts Physick Ethick Logick Physick when we enquire concerning the World and the things in the world Ethick is employ'd about humane life Logick is that part which concerns reason which is also called Dialectick Thus Zeno the Cittiean first divided it in his book of Speech and Chrysippus in his first book of Speech and in his first of Physicks and Apollodorus Ephillus in his first book of Introductions into Doctrines and Eudromus in his morall Institutions and Diogenes the Babylonian and Possidonius These parts Apollodorus calleth Places Câ—rysippus and Eudromus species others genus's That Logick is a part of Philosophy distinct from the rest wherein all the Stoicks agree is proved by two argumentsâ— the first this Every thing which useth another if that which the thing using useth be neither part nor particle nor part of part of any other it must be part or particle of the thing using as medicine useth the art of prescribing diet which art being neither part nor particle of any other is consequently a part or particle of Medicine of part as to the cure of particle as to the practise Philosophy is conversant about Logick Logick therefore is either a part or particle of Philosophy but a particle it is not for it is not a part either of the Contemplative or the Active That which is a particle of any thing ought to have the same matter and scope with that whereof it is a part Logick hath neither of these common with Active Philosophy the matter whereof is humane things and moderation of Appetite the common scope what in them is to be embraced or shunned but the matter of Logick is propositions the scope to demonstrate by a composure of propositions that which necessarily falls out upon the collection Neither is Logick a part of the Contemplative the matter whereof is things divine the end contemplation of them now if it be not a part either of the Contemplative or the Active it is not a particle of Philosophy but equally separate from both these and consequently it must be a part of it The second Argument is thus No Art frameth its own
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
that are alwaies at difference live miserably The followers of Zeno conceiving his expression not full enough enlarged it First Cleanthes his successor added to nature making it up thus The End is to live conformably to Nature which is to live according to vertue for nature leads us to vertue Thus Cleanthes in his book of Pleasure and Possidonius and Hecaton in his book of Ends. Chryâ—ippus to make the expression of Cleanthes more clear expounds it thus To live according to expert knowledge of things which happen naturally For our natures are parts of the Universe our end therefore is to live conformably to nature which Chrysippus in his first book of Ends expounds both our own proper human nature and likewise the common nature of the Universe But Cleanthes allowes only common nature to be followed and not the particular To live according to this knowledge is all one as to live according to vertue not doing any thing forbidden by our common Law Right Reason which is current amongst all being the very same that is in God the Governour of all The vertue therefore and beatitude of a happy man is when all things are ordered according to the correspondence of a mans Genius with the will of him who governs the Universe Diogenes defineth the end A good use of reason in the election and refusall of naturall things choosing those that are according to nature and refusing those that are repugnant to nature So likewise Antipater Archidemus defineth it To live performing compleatly all offices choosing of those things which are according to nature the greatest and most principall and not to be able to transgresse them Panaetius to live according to the appetites given us by nature Possidonius to live contemplating the truth and order of the Universe Thus by living according to nature the Stoicks understand three things First to live according to the knowledge of those things which happen by nature This is Zeno's end to live convenient to nature Secondly to live preserving all or the greater part of mean offices This exposition differeth from the former for that is a Rectitude proper only to a wise man this is the office of a progressive not perfect person which may likewise be to the foolish The third is to live in enjoyment of all or the greater part of those things which are according to nature This is not constituted in our action for it consisteth of that kinde of life which enjoyeth vertue and of those things which are according to nature and are not in our power The chiefe good therefore is to live suitably to the knowledge of those things which arrive by nature elective of those which are according to nature and rejective of those which are contrary to nature This is to live conveniently and conformably to nature when the soul entring into the path of vertue walketh by the steps and guidance of right reason and followeth God That which in other arts is artificiall is here epigematick and consequent This end is Beatitude Beatitude by Zeno. is defined a good course of life which definition is used likewise by Cleanthes and Chrysippus and all their followers who affirm Beatitude to be nothing but happy life Fair and good and Vertue and that which participates of Vertue are equivalent termes whence it followes that Beatitude is all one with living according to Vertue And as Good and Virtue admit no degrees of increase or diminution neither doth the ultimate end of all good and Virtue increase or diminish For as they who are drowned are no more able to breath though they are nearer the top of the water then they who are in the bottom nor a little whelp the time of whose sight approacheth see any more then one that is newly litter'd so he who hath made some little progresse in Vertue is no lesse in misery then he who hath made none CHAP. XI Of Indifferents OF things as we have said some are good some ill some indifferent To deny this difference of things would be to confound all life as Aristo doth neither could there be any function or act of wisdom since that if amongst those things which appertain to life there were no difference no election were requisite Good and ill as we said are these things which are honest or dishonest Of these hitherto Betwixt both these there are some things which conferre nothing to happy or unhappy life called Indifferents To profit is a motion or state proceeding from Vertue To hurt is a motion or state proceeding from Vice but Indifferents neither profit nor hurt such are life health pleasure Beauty Strength riches honour Nobility and their contraries death sicknesse grief deformity imbecillity poverty dishonour meannesse and the like Thus Hecaton in his seventh Book of Ends and Apollodorus in his Ethicks and Chrysippus These therefore are not goods but indifferents For as the property of Heat is to warm not to cool so is it of good to profit not to hurt But health and wealth doe not hurt more then they profit therefore health and wealth are not goods Again that which we may use ill as well as well is not good but health and wealth may be used ill as well as well therefore health and wealth are not goods Yet Pâ—ssidonus reckons these amongst goods But Hecaton in his 19th of Good and Chrysippus of Pleasure will not allow Pleasure a good For pleasures are dishonest but nothing dishonest is good Moreover Riches as Diogenes con ceiveth have not only this power that they guide to Pleasure and good health but that they comprise them They do not the same in Vertue nor in other arts whereto mony may be a guide but it cannot contain them Thus if Pleasure or health were good riches likewise should be numbred amongst the good but if wisdom be good it followeth not that riches likewise be good nor that any thing which is not reckoned amongst the good not that which is good can be contained by any thing which is not amongst the good And also for this reason because Sciences and comprehensions of things by which Arts are produced move appetition but riches are not reckoned among the good it â—olloweth that no Art can be contained in Riches and much lâ—sse any Vertue for Vertue requireth far more study and exercise then Art and compriseth the firmnesse stability and constancy of all life which Art doth not Things are said to be indifferent in three respects First if they move neither appetite nor aversion as if the starres be of even number or to have even or uneven hairs on our head to stretch out the finger this way or that way to take up straw and the like Secondly things are said to be indifferent which move appetite and aversion equally not one more then the other as in two pieces of Silver of equall value no way different which to him who comes to make
to Zeno and Philomathes suspected to be spurious 1. The third order Of coincident reasons to Athenades 1. spurious Coincident reasons as to the medium 3. spurious Of Aminius's disjunctions 1. The fourth Order Of Hypotheses to Meleager 3. Hypothetick reasons in Law to Meleager 1. Hypothetick Reasons for introduction 2. Hypothetick reasons of Theorems 2. Solution of Hedyllus's Hypotheticks 2. Solution of Alexander's Hypotheticks 3. Spurious Of expositions to Leodamas 1. The fift order Of introduction to the lying reason to Aristocreon 1. Lying reasons to the Introduction 1. Of the lying reason to Aristocreon 6. The sixt order Against those who think true and false are one 1. Against those who dissolve the lying Reason by distinction 2 Demonstration that infinites are not to be divided 1. Upon that which hath been said against the division of infinites to Pasylus 3. Solutions according to the Antients to Dioscorides 1. Of the solution of the lying reason to Aristocreon 3. Solution of Hedyllus ' s Hypotheticks to Aristocreon and Apollas The seventh Order Against those who say the lying reason hath false sumptions 1. Of the negative to Aristocreon 2. Negative Reasons to Gymnasias 1. Of the diminutive reason to Stesagoras 2. Of opinionative and quiescent reasons to Onetor 2. Of the veiled reason to Aristobulus 2. Of the occult reason to Athenades 1. The eighth Order Of the Nullity to Menecrates 8. Of reasons consisting of indefinite and definite to Pasylus 2. Of the Nullity to Epicrates 1. The ninth Order Of Sophismes to Heraclides and Pollis 2. Of insoluble dialectick reasons to Dioscorides 5. Against Arcesilaus's method to Sphaerus 1. The tenth order Against Custom to Metrodorus 6. Of the Logicall place besides these four differences there are dispersed not containing in the body of Logical Questions 39. Of the Ethick Place for direction of morall notions the First Order Description of speech to Theoporus 1. Morall Theses 1. Probable sumptions for Doctrines to Philomathes 3. Definitions of civill person to Metrodorus 2. Definitions of wicked persons to Metrodorus 2. Definitions of mean persons to Metrodorus 2. Generall Definitions to Metrodorus 7. Definitions of other arts to Metrodorus 2. The second Order Of things like to Aristocles 3. Of Definitions to Metrodorus 7. The third Order Of things not rightly objected against Definitions to Laodamas 7. Probables for Definitions to Dioscorides Of Species and Genus to Gorgippides 2. Of Divisions 1. Of Contraries to Dionysius 2. Probables for Divisions genus's and species Of Contraries 1. The fourth Order Of Etymologicks to Diocles 6 Etymologicks to Diocles 4. The fift Order Of Proverbs to Zenodotus 2. Of Poems to Philomathes 1. How Poems must be heard 2. Against Criticks to Diodorus 1. Of the morall place of common speeches according to Arts and Vertue The first Order Against Rescriptions to Timonax 1. How we think and speak singulars 1. Of notions to Laodamas 2. Of Suspition to Pythonax 2. Demonstrations that a wise man doth not opinionate 1. Of Comprehension and Science and ignorance 4. Of Speech 2. Of the use of Speech to Leptines The second Order That the Antients approved Dialectick with Demonstration to Zeno 2. Of Dialectick to Aristocreon 4. Upon the objections against Dialectick 3. Of Rhetorick to Dioscorides 4. The third Order Of habitude to Cleon 3. Of art and sloth to Aristocreon 4. Of the difference of Vertues to Diodorus What vertues are 1. Of vertues to Pollis Of the morall place concerning Good and Ill the first Order Of Honesty and pleasure to Aristocreon 10. Demonstration that Pleasure is not the chief end 4. Demonstration that pleasure is not good 4 Of those which are said******** Thus concludes the seventh Book of Laertius and who seeth not that the last of these titles is defective and moreover that the rest of the Orders concerning this place of Good and Ill whereof this is but the first are wanting Doubtlesse the end of this book is imperfect and wanteth if not the lives of any Stoicall Philosophers who succeeded Chrysippus whereof he mentions Zeno and others else where yet at least a considerable part of his Catalogue containing the rest of his Ethick writings and all his Physick many of which are elsewhere cited even by Laertius himself which as the learned Casauâ—on had observed he would not have ascribed to Laertius's neglect that Chrysippus's book of Lawes is not mentioned Of his Ethick writings besides those here named were these Of Laws Introduction to the consideration of things good or ill Of Honest. Of Consent Of things expetible in themselves Of things not expetible in themselves Of Politick Of ends Of Passions Of Ethick questions Of lives whereof Plutarch cites the 4th book That Zeno used names properly Of Iustice the first book cited by Laâ—rtius Of Life and Transaction Of Offices Demonstration of Iustice. Protrepticks Of the End Of a Common-wealth Of the office of a Iudge Of Good Of Habits To Physick belong these Physicks Of the Soul the 12th book cited by Laertius Of Providence the first book cited Of the Gods Of Fate Of Divination Of the Philosophy of the Antients In calumniation of the Senses Of Jupiter Of Nature Physicall Theses Of Substance Of Motion Physicall questions the third book cited Of Vacuity Epistles The number of all his writings according to Laertius was 705. He wrote so much that he had often occasion to treat upon the same subject and setting down whatsoever came into his minde he often corrected and enlarged it by the testimonies of others whence having in one book inserted all Euripides's Medea one having the book in his hand answer'd another that asked him what book it was It is Chrysippus's Medea And Apollodorus the Athenian in his collection of Doctrines asserting that Epicurus had written many books upon his own strength without using the testimonies of others and that he therein far exceeded Chrysippus addes these words For if a man should take out of Chrysippus's writings all that belongs to other men he would leave the paper blank Seneca gives this censure of him He is most subtle and acute penetrating into the depth of truth He speaks to the thing that is to be done and useth no more words then are necessary to the understanding thereof but addes that his acutenesse being too fine is many times blunted and retorted upon it selfe even when he seemes to have done something he only pricks not pierceth Some there are who inveigh against him as one that wrote many obscene things not sit to be spoken as in his Commentary of the antient Physiologists what he writes concerning Iupiter and Iuno is obscenely feigned delivering that in 600 Paragraphs which the most impudent person would not have committed to writing for say they he hath related the story most unhandsomly
Thus far concerning Science the opposite to Science is Ignorance which is two-fold One of pure negation as when a boy or ignorant fellow knowes not that the Sun is greater then the Earth because he is ignorant of Astrologie The other of depraved disposition as when an Astrologer or ignorant Optick believes that things are as they seem this is errour which erroneous ignorance is in false propositions or in a Syllogisme through a false medium Defect of sense causeth ignorance of pure negation for if any sense be wanting it is necessary that some science of sensibles be likewise wanting for we learn all things either by induction or demonstration Induction is made of singulars perceived by sense Demonstration is of universals which are declared by induction wherefore the beginning of Science is from singulars which are sensibles Hence it is impossible for a man born blinde to have the Science of colours Yet no science is next and immediately from sense for sense is of singulars which are here and now but science and demonstration is of universals which are every where and ever not subject to sense Yet sense conduceth to science and demonstration for as much as an universall is collected from particulars known by sense CHAP. VI. Of Dialectick Syllogisme DIalectick Syllogisme is that which concludes from probables probables are those things which appear such to all or to most or only to the wise and most eminent Dialectick is a conjecturall Art as Rhetorick and Medicine therâ—fore like those it attaineth not alwaies its end it is enough for a Dialectick that he omit nothing of his Art for concluding probably All disputation is of things controverted either by Problem or proposition A Problem questions both parts as a living Creature is it the genus of man or not A proposition questions but one part as Is not living creature the genus of man Every proposition and problem is either genus under which is contained the difference definition proprium or accident Definition is a speech signifying what a thing is Proprium is that which declareth not what a thing is but is in it only and reciprocall with it Genus is that which is praedicated in quid of many that differ specifically Accident is that which is neither definition nor genus nor proprium and may be or not be in its subject Dialectick proposition is a probable interrogation received by all or many or the most excellent yet so as it is not wholly alienate from the common opinion Dialectick problem is threefold practick or Morall pertaining to election or repulse Theoretick pertaining to Science neutrall which conduceth to the rest viz. Logick Thesis is a paradoxall sentence of some eminent Philosopher contrary to the vulgar opinion Dialectick Arguments is twofold Induction and Syllogism Arguments are gained by four instruments 1. Choice of propositions 2. Distinction of Aequivoques 3. Invention of differences 4. Consideration of Similitudes Problems are either universall or particular the same places which confirm or confute one confirm or confute the other From proprium genus and definition is immediately and simply made Demonstration but not from Accident because that is externall not necessarily and intimately inhaerent in the Subject Wee shall not here say any thing of the multitude of places he hath invented which are more necessary to those that will learn the Art then suitable to this abridgement The Disputant must first find out a place or medium secondly dispose and question it within himself thirdly propose it to his adversary In disputation against the learned Syllogism is to be used against the vulgar induction The office of the opponent is to compell his respondent to this incredible and absurd consequent from his Thesis of the Respondent to take care that nothing absurd bee collected from his Thesis CHAP. VII Of Sophistick Syllogism AN Elench is a Syllogism which contradicts the conclusion asserted by the respondent Of Elenchs some are true some false that proper to a Sophos whose office is to pursue and defend truth and to discover and confute falshood this to a Sophist who from seeming wisdom acquireth gain and had rather seem then be A Sophist hath five ends whereto he endeavoureth to reduce his adversary the first is Elench or redargution of which there are two kinds one in the word the other out of the word Sophisms in the word are six 1. By Homonymie as that Ill is good for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are good but Ills are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fallacy consists in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sometimes necessarily inevitable sometimes beneficiall 2. By Amphibolie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either that the Enemies would take me or that I would take the Enemies 3. By composition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he who sits can walk which is true in a divided sense not in a compounded 4. By Division as five are two and three therefore even and odde 5. By accent which is not so easily done in Logick as in Poetry 6. By figure of the word when things which are not the same are interpreted in the same manner as a male for a female Sophisms out of the word are seven 1. From accident when that which is demanded is equally competent to the thing and to the accident for whereas many things are competent to the same it is not necessary that they be all in the subject and praedicate as if Coriscus differs from a man he differs from himself for he is a man 2. From that which is simply or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that which is said in part is taken as of all as if that which is not is imaginative that which is not is 3. From ignorance of the Elench when not understanding the true Nature of a contradiction they think that to be an absolute contradiction which is none omitting either the same respect in the thing or the same respect of the same thing or the simplicity or the time To this all Sophismes may bee reduced 4. Of the consequent when we allow those to be true reciprocall consequences which are not such as it is yellow therefore it is honey and the contrary it is not yellow therefore it is not honey 5. Of petition of the principle neither by requiring that to bee granted which was to be proved or proving the same by the same the termes only changed as the Soul is immortall because it is not subject to death 6. Of a not-cause as a Cause as when that is taken to be the cause of the thing or conclusion which is cause of neither as Arms disturb peace therefore they are to be taken away 7. Of Plurality of Interrogations as one when many things are asked in one as Iustice and Impiety are they Vertues or not Hitherto of Elenchs the four other Ends whereto a Sophist endeavours to reduce his
adversary are Falsitie Paradox Soloecism and Tautologie Sophismes are solved either by distinction or negation Thus much may serve for a slight view of his Logick whereof we have but few Books left in respect of the many which he wrote upon that part of Philosophy THE SECOND PART CHAP. I. Of PHYSICK NOt to question the Method of Aristotle's Books of Physick much lesse their titles as some to make them better agree with Laertius's Catalogue have done and least of all their Authority with Patricius we shall take them in that order which is generally received according to which next Logick is placed Physick Physick is a science concerning that substance which hath the principle of motion and rest within it self The Physicall Books of Aristotle that are extant treat of these nine generall heads Of the principles of naturall things of the Common affections of naturall things of Heaven of Elements of the action and passion of Elements of Exhalation of Plants of Animals of the Soul CHAP. II. Of the Principles of Naturall Bodies THe Principles of naturall Bodies are not one as Parmenides and Melissus held nor Homoiomeria's as Anaxagoras nor Atomes as Leucippus and Democritus nor sensible Elements as Thales Anaximander Anaximenes Empedocles nor numbers or figures as the Pythagoreans nor Idaea's as Plato That the Principles of things are Contrary privately opposite was the joint opinion of the Ancients and is manifest in Reason For Principles are those which neither are mutually of one another nor of others but of them are all things Such are first contraries as being first they are not of any other as contrary not of another Hence it follows that being contrary they must be more then one but not infinite for then naturall things would not be comprensible by Reason yet more then two for of contraries only nothing would be produced but that they would rather destroy one another There are therefore three Principles of naturall bodies two contrary privation and form and one common subject of both Matter The constitutive Principles are matter and form of privation bodies consist not but accidentally as it is competent to Matter Things are made of that which is Ens potentially Materia prima not of that which is Ens actually nor of that which is non-ens potentially which is pure nothing Matter is neither generated nor corrupted It is the first insite subject of every thing whereof it is framed primarily in it self and not by accident and into which it at last resolveth To treat of forme in generall is proper to Metaphysicks CHAP. III. Of Nature and the Causes of Naturall bodies OF Beings some are by Nature as Plants others from other causes those have in themselves the principle of their motion these have not Nature is a Principle and Cause of the motion and rest of that thing wherein it is primarily by it self and not by accident Materiall substances have nature Natural properties are according to Nature Nature is twofold Matter and Form but Form is most Nature because it is in act Of Causes are four kinds the Material of which a thing is made the Formall by which a thing is made or reason of its essence The efficient whence is the first principle of its mutation or rest as a Father the Finall for which end it is made as health is to walking Causes are immediate or remote principall or accidentall actuall or potentiall particular or universall Fortune and Chance are Causes of many effects Fortune is an accidentall Cause in those things which are done by election for some end Chance is larger an accidentall cause in things which are done for some end at least that of Nature They are both efficient Nature acts for some end not temerariously or casually for those things which are done by nature are alwaies or for the most part done in the same manner yet somtimes she is frustrated of her end as in Monsters which she intends not Necessity is twofold absolute which is from Matter conditional which is from the end or form both kinds are in naturall things CHAP. IV. Of the affections of naturall Bodies Motion Place Time MOtion is of a thing which is not such but may be such the way or act by which it becommeth such as curing of a body which is not in health but may be in health is the way and act by which it is brought to health Neither is it absurd that the same thing should be both in act and power as to different respects for the thing moved as water in warming is in act as to the heat which it hath in power as to the greater heat which it is capable of Infinite is that which is pertransible without end such an infinite in act there is not not amongst simple bodies for the elements are confined to certain number and place neither amongst mixt bodies for they consist of the elements which are finite But there are things infinite potentially as in addition Number which may be augmented infinitely in division Magnitude which may be divided infinitely in time and continued succession of generation The properties of place are that it containes the thing placed that it is equall to and separable from the thing placed that the place and thing placed are together that it hath upwards or downwards and the like differences that every Physicall body tends naturally to its proper place and there resteth Place is the immediate immovable superficies of a continent body Those things which are contained by another body are in place but those which have not any other body above or beyond them are not properly in place Bodies rest in their naturall places because they tend thither as a part torn off from the whole Vacuum is place void of body such a vacuum there is not in nature for that would destroy all motion seeing that in vacuum there is neither upwards nor downwards backwards nor forwards Nor would there be any reason why motion should be to one part more then to another Moreover it would follow that it were impossible for one body to make another to recede if the triple dimension which bodies divide were vacuous Neither is the motion of rare bodies upwards caused by vacuity for that motion is as naturall to light bodies as to move downwards is to heavy Time is the number of motion by before and after Those two parts of time are conjoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present as the parts of a line are by a point Time is the measure of rest as well as of motion for the same measure which serves for the privation serves for the habit All motion and mutation is in time for in every motion there is a swiftnesse or slownesse which is defined by time The Heavens Earth Sea and other sensibles are in time for they are movable Time being a numerate number exists not without a numerant which