cannot be lost contrary to Cleanthes They also affirm That Justice is Justice by Nature and not by Constitution of Law as Love it self and right Reason are according to the Opinion of Chrysippus in his Treatise De Honesto They also hold that Discord it self is not contrary to Phylosophy For if this were not true there would be a Deficiency in Life it self as Possidonius affirms Chrysippus also asserts the Liberal Sciences to be of great Use in his Treatise of Justice And Possidonius maintains the same Opinion in his Book De Officiis The same Authors aver That we are not just to other Creatures because of the Dissimilitude that is between us and them They allow a Wise man to be in Love with young Lads that carry in their more beautiful Aspects the Marks of Ingenuity and a Propensity to Virtue as Zeno in his Common-Wealth and Chrysippus in his Lives and Apollodorus in his Ethics declare For Love say they is an Endeavour to gain Friendship for the sake of appearing Beauty nor is it for the sake of Coition but of Friendship Therefore Thraso having his Mistress wholly at his Command abstain'd from her for fear of being hated So then Love is a Tie of Friendship not to be blam'd as Chrysippus acknowledges in his Treatise of Love. Beauty they define to be the Flower of Love. Now there being Three Sorts of Lives the Speculative the Practical and the Rational Life they say The Third is to be preferr'd For that a Rational Creature was created by Nature sufficient for Contemplation and Practice Farther they say That a Wise man will readily surrender his Life for his Country and his Friend though he suffer Torment Mutilation of Members or the most incurable Diseases 'T is their Opinion also That Wives should be in common so that a man might make Use of the first he met by accident for thus Zeno and Chrysippus both ordain'd in their Common-Wealths for that they will all have the same Charity and Affection for their Offspring and by that means Adultery and Jealousie will be remov'd out of the World. They affirm that Common wealth to be the best which is a mixture of Regal and Popular Power And this is a Brief Accompt of their Morality though they have asserted many other Opinions not without probable Grounds As for their Natural Philosophy it is comprehended under the Places of Bodies Principles Elements Deities the End Place and Vacuum Thus specifically But generally they divide it into Three Places Of the World of the Elements and of Causes The Place of the World they divide into two Parts For by the means of one Consideration they associate to themselves the Mathematics which teach 'em to enquire into the Nature of the wandring and fix'd Stars and the like As Whether the Sun be as big as he seems to be And the same concerning the Moon the Rising and Setting of the Stars and the like By means of the other Speculation which is only proper for Naturalists they enquire What is the Substance of Natural Philosophy what the Sun is and what the Stars are as to Matter and Form whether Created or not whether Living Bodies or no whether corruptible or not whether govern'd by Providence and so of the rest The Place of Causes also they distinguish into two Parts Under one Consideration falls the Question common to Physicians concerning the Dominion of the Soul what things are existent in the Soul of the Seed c. What remains is common also to the Mathematics as How we see what 's the Cause of the Optic Fancy what the Cause of Clouds Thunder Rainbows Halo's Comets and the like They assert two Principles of all Things the Active and Passive The Passive that same lazy and feneant Substance call'd Matter The Active God which is the Reason contain'd in it Who being Sempiternal was the Architect of the whole Structure and of all things contain'd in it This is the Opinion of Zeno the Cittian in his Treatise of Substance With whom agree Cleanthes in his Book of Atoms and Chrysiyppus in his First Book of Physics toward the End Archedemus in his Treatise of the Elements and Possidonius in his Second Book of Natural Philosophy However they make a Distinction between Principles and Elements for the one they hold to be without beginning the other Corruption that the Elements shall perish by Fire for that the Elements are corporeal but the Principles incorporeal and incorruptible A Body as Apollodorus defines it is that which consists of Longitude Latitude and Depth and this he calls a Solid Body The Supersicies is the Termination of a Body or that which has only Length and Latitude but no Depth And this falls as well under Thoughts as Substance A Line is the End of a Supersicies or Length without Breadth or having only Length A Point is the Termination of a Line and is the smallest Mark that can be They hold but one God to whom they give the Names of Intelligence Fate Jove and sundry other Appellations This God at the Beginning when he was alone by himself turn'd all Substance into Water having rarify'd it first into Ayr. And as the Sperm is contain'd in the Birth thus this Spermatic Reason of the World remain'd in the Water preparing the Matter for the Generation of external Beings and then the four Principles were created Fire Water Ayr and Earth This is the Discourse of Zeno in his Book of the World of Chrysippus in his first Book of Physics and of Archedemus in a certain Book of Elements An Element is that out of which all things were at first produc'd and into which they are to be dissolv'd again That all the Elements together at first compos'd that motionless Substance Matter That Fire is hot Ayr cold Water liquid and Earth dry and that the same Part still remains in the Ayr That the Fire is uppermost which they call the Sky where the Sphere of the Planets was first created next to that the Ayr below that the Water and the Earth the Foundation of all as being in the middle They affirm the World to be God three manner of ways First The peculiar Quality of the whole Substance incorruptible and without Beginning the Architect of the whole adorn'd Structure after some Periods of Time consuming and swallowing up the whole Substance into Himself and then restoring it out of Himself again In the next Place they affirm the Ornamental Order of the Stars to be the World. And Thirdly A Being consisting of both Possidonius defines the World to be the peculiar Quality of the whole Substance compos'd of Heaven and Earth and the Nature of the things therein contain'd Or a Systeme of Gods and Men and of those things created for their sakes That the Heaven is the outermost Periphery or Superficies upon which all that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divine Nature was fix'd Moreover That the World was
his Daughter Ptolomy the Aethiopian Antipater the Cyrenean Arete's Disciple was her Son Apristippus Sur-named Metrodidactus whose Scholar was Theodorus first Surnamed the Atheist then the Deist Antipater's Disciple was Epitimedes the Cyrenean whose Hearer was Paraebates and his Disciple Hegesias Surnam'd Pisithanatus and Aniceris by whom Plato was redeem'd Now they who embrace the Doctrine of Aristippus and are from him call'd Cyrenaics hold these following Opinions In the first place they assert two perturbations of the Mind Pain and Pleasure the one a smooth the other a rough Motion That there is no difference between Pleasure and Pleasure and that no Pleasure has any thing more peculiar to it than another as being that which all living Creatures desire The other which is Pain they all endeavour to avoid As for the pleasure of the Body which they assert to be a sort of End as Panaetius relates in his Treatise of the Sects they do not allow it to be that sedate Pleasure occasion'd by the privation of Pain and cessation of Trouble which Epicurus defends and maintains to be the End. For they hold that there is a difference between the End and Felicity For the End is only pleasure in part but Felicity is a compos'd Body consisting of all the parts of Pleasure into which number are to be reckon'd both past and present Moreover that Pleasure in part is to be desir'd for it self happiness not for it self but for the sake of all the pleasures divided Now for proof that the End is Pleasure we find our selves all accustomed to it from Children not of our own choice but by the Impulse of Nature and that when we enjoy it we seek nothing farther On the other side that there is nothing which we seek more to avoid than its contrary Pain Moreover that Pleasure is a Good though proceeding from the vilest Actions as Hippâ—baâ—us relates in his Treatise of Sects For though the act be Evil yet the Pleasure that proceeds from it is desirable and good But the removal of Pain is not by them as by Epicurus taken for Pleasure nor is the cessation of Pleasure by them accounted Pain for that both consist in Motion but neither cessation of Pain nor privation of Pleasure are Motions seeing that cessation of Pain is no more than as it were the condition of him that sleeps Moreover they affirm that perverseness of Mind can make no choice of Pleasure nor do they believe that all the Pleasures and Pains of the Mind proceed from the Pains and Pleasures of the Body For that in the Soul there is a joy for the Prosperity of our Country besides the pleasure we take in our own private happiness Nor do they believe the remembrance of past or the expectance of future enjoyments to be Pleasure which was the Opinion of Epicurus for time puts a stop to the motion of the Soul. Nor will they allow Pleasure to consist in seeing or hearing only For we hear with delight those that feign a Lamentation but a real Mourning is displeasing to our Ears Moreover they call the privation of Pain or Pleasure the Middle Condition between Both. However they hold the Pleasures of the Body far to excell those of the Mind and that therefore the pains of the Body are more grievous and whence it happens that offenders are more tormented with corporeal Punishment For pain is more grievous to endure pleasure more familiar and grateful which was the reason that some took greater care of their Bodies than of their Souls And therefore seeing pleasure is to be desir'd for the sake of this Pleasure the efficient causes of some pleasures many times are troublesome and a croud of pleasures becomes most irksome as not creating any true Felicity They would not have a Wise Man to live always in pleasure nor a Fool alwayâ— in pain but for the most part And they think it sufficient for a Man to enjoy the satisfaction of one Pleasure at a time As for Wisdom they hold it to be a Blessing but not to be desir'd of it self but for the sake of those things that proceed from it That a Friend is to be loved for the use we make of him for that he is a part of the Body so long as he continues a Friend That some Vertues are common to Fools as well as Wise Men. That Bodily exercise conduces to the attaining of Vertue That a Wise Man will never give way to Envy Incontinency nor Superstition for they proceed from want of Judgment But they allow him to grieve and fear as being natural to Mankind That Wealth is an efficient cause of Pleasure but not to be desir'd for it self That the affections were also to be included but they did not pretend to tell us from whence they proceeded They made little inquiry into Natural Philosophy by reason of its difficulty and obscurity But for Logick they had a kindness as being so singularly useful Yet Meleager in his Second Book of Opinions and Clitomachus in his First Book of Sects both deny that they minded at all either Natural Philosophy or Logic. For they thought that he who rightly understood the nature of Good and Evil might be able both to argue and speak well that he was out of the danger of superstition and had no reason to be afraid of Death That there was nothing just honest or dishonest by Nature but only by Law and Custom However a good Man forbears to act any thing absur'd or wicked by reason of the Censures of the World and Punishments to which Offenders are liable That to be wise was to make a progress in Philosophy and other things wherein a Man was deficient before They held that one Man was more affected with grief than another and that the Senses did not always give true Information They also that call'd themselves Hegesiacs had the same prospects of Pleasure and Pain Besides they held that there was nothing of Kindness nothing of Friendship or Beneficence because they do not desire these things for their own but for the sake of benefit and necessity and for the sake of those occasions which give them Life and Being That for a Man to enjoy a Life of perfect Felicity was absolutely impossible for that the Body was subject to a thousand Distempers and the Soul sympathiz'd with the Body besides that fortune frustrated our expectations in many things That Life and Death were both to be desired and that nothing was either pleasant or unpleasant by Nature but that through Scarcity Novelty and Satiety some things were delightful others distastful That Wealth and Poverty had no relation to Pleasure for that the Peasures of the Rich and the Pleasures of the Poor were still the same That there was no difference between Servitude and Freedom Nobility and meanness of Extraction Honour and Dishonour according to the Standard of Pleasure That it was expedient for a Fool to live but indifferent to a Wise Man. That a
proportion from all things that so it may become perfect and incorruptible That time is the Image of Sempiternity which always endures but that time is the Circumrotation of the Heavens For that Nights and Days and Months c. are but parts of Time and therefore there could be no time without the nature of the World. That after the Creation of Time were also Created the Sun the Moon and Planets and that God kindl'd the Light of the Sun that the number of the Hours might be manifest and certain and that the Creatures might be capable to understand Number That the Moon moves above the Circle of the Earth next to her the Sun and over them the Planets That they are all endued with Life as being all consolidated by a Lively Motion That for the greater Perfection of the World being made like to the Intelligible Life the nature of all Creatures was made which the Earth enjoying the Heavens also must of Necessity enjoy That the Gods were for the most part of a fiery Substance That the various sorts of Living Creatures were divided into three distinct Kinds such as lived in the Air such as the Water nourished and such as bred upon the Earth But that the Earth was the Eldest of all the Deities in Heaven The Structure of which was reared for the variation of Day and Night and that the Earth being in the Center is moved about the Center Now in regard he asserted two Causes therefore he said some things were Diuturnal others proceeded from the necessary Cause those were Fire Water Earth and Air not Elements exactly neither but capable of Impression which consisted of Triangles joined together and would be resolved again into the same and that the Elements from which they sprang were the oblong Triangle and the Isosoeles And these were the Beginnings and twofold Causes of all things whose Exemplar and Pattern were God and Matter which of Necessity must be void of Form as all other Substances capable of Impression That the cause of these things was a necessary cause which receiving the Ideas begat the Substances and was moved by the dissimilitude of its Power and by its own Motion compelled those things that were moved by it to move contrary to it That these Causes at first moved without any Order but when the World began to be embellished and adorn'd they received their Symmetry and Order from God. For there were also two Causes before the Creation of Heaven though very obscure and irregular till the World was brought to Perfection and then the Heaven was made of a Mixture and Materials chosen out of all Existences then Created He held that God and the Soul were Immaterial for that as being such and no otherwise it could be free from Corruption and Perturbation And for Ideas he supposes 'em to be certain Principles and Causes that such and such things are by Nature what they are Concerning Good and Evil his Tenents were these that the End was to be like God. That vertue was sufficient to render Life happy though it wanted these Utensils of the Body as Health Strength quickness of the Senses and the like or the exteriour advantages of Wealth Nobility Honour c. For that without these a wise and vertuous Man might be happy moreover he may be admitted to the Government he may Marry and he will be sure to observe the Laws besides he will make as wholesome Laws for the Benefit of his Country according to the utmost of his Ability unless the perverseness of the People frustrate his good Intentions He held that the Gods took Care of human Affairs and that there were also Daemâ—ns or Spirits He first design'd the Notion of Honest to be that which is contiguous to laudable rational profitable and seemly as they are imprinted by Nature and taken so to be He also discoursed of the truth of Words and may be said to have been the first that had the true Art of putting and answering Questions as being his continual Practice Moreover in his Dialogues he allowed the Justice of God to be a Law to the end he might render his Perswasions to Justice the more prevalent and prevent the Punishment of Evil-Doers after Death Which was the Reason that he was look'd upon as fabulous and trivial by some Persons while he intermixed in his Works such Stories as those as if the uncertainty of what should happen after Death would be a means to deter Men from injustice and injury His distribution of things as Aristotle affirms was after this manner Of Blessings said he or enjoyments some are of the Mind others of the Body others Extrinsecal Justice Prudence Frugality c. he plac'd in the Mind Beauty Health and Strength in the Body Riches Friends and Prosperity of our Country he numbred among external Happinesses and thus he asserted three sorts of Blessings He also divided Friendship into three sorts Natural Sociable and Hospitable Natural the Friendship of Parents to their Children and Kindred one to another of which also other Living Creatures participate Soâ—iable is that which Custom and Converse begets where there is no tye of Consanguinity such as that between Pylades and Orestes Hospitable is that which we shew to Strangers being induc'd thereto either by Letters of Recommendation or some secret Sympathy of Disposition to which some add a fourth which is Amorous Friendship As for the Forms of Civil Government he allowed five sorts Democratical Aristocratical Oligarchical Regal and Tyrannical Democratical is where the Multitude have the Power in their hands and chuse Magistrateâ— and make their own Laws Aristocracy where neither the Rich nor the Poor nor the Noble but they who are the most Just and Vertuous and consequently the Best Oligarchy is where the Magistrates are Elected by their Estates for the Rich are fewer by much than the Poor Regal Government is either according to the Law or by Succession The Kingdom of the Carthaginianâ— is a Kingdom according to Law for it is Political but that of the Lacedemonians by Succession Tyranny is that when the People aâ—â— govern'd by force and constraint of one single Person against their wills He asserted also three sorts of Justice The one that related to the Gods the other to Men the third to the Deceased For they that Sacrifice according to the Law and are careful in observance of Religious Ceremonies are Just and Pious toward the Gods. They who pay their Debts and deliver up their Trusts are just toward Men And they that take care of the Monuments of their Predecessors and pay their Funeral Duties to their Friends are just to the Deceas'd He also asserted three sorts of Knowledge The one relating to Trade and Manufacture the other Speculative the other Practical In the first are included Carpenterâ— Shipwrights and the like professing a Craft or Trade To Practical he referr'd the Art of well governing neat piping or playing upon the Harâ— which all consist in