Say not ought is juster then thy Parents Procure not friends in hast nor procur'd part with in hast By learning to obey you shall know how to command What forfeiture you impose on others undergoe your selfe Advise not Citizens what is most pleasant but what is best Be not arrogant Converse not with wicked persons Consult the Gods Cherish thy friend Reverence thy Parents Make reason thy guid What thou seest speak not What thou knowest conceal Be mild to those that belong to thee Conjecture hidden things from apparent His particular sentence according to Didymus and Laertius was Nothing too much according to Ausonius Know thy selfe who ascribes these also to him Him I dare happy call whose end I see Match with thy like unequalls not agree By fortune guided none to honour raise A friend in private chide in publick praise Honours atchiev'd created far exceed If fates be sure what helps it to take heed And if unsure there is of fear lesse need Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius mentions these Of every man be carefull lest he hear A sword conceald within his breast a cleer Aspect a double tongue a mind severe CHAP. X. How be opposed Pisistratus and reprehended Thespis DUring the absence of Solon the former dissention broke forth again in the City Lycurgus was head of the country men Megacleâ— of the Maritimes Pisistratus of the Townsmen who were most violent against the rich Solon's lawes were still observed in the City but the people aimed at novelty and change not as thinking it most just but in hopes to be Masters of other mens goods and to suppresse the adverse party Solon whilst things stood thus returned to Athens where he was much reverenced and honoured by all but could not speak or act in publick through the weaknesse of his body and spirits yet privately taking every one of the Commanders apart he endeavoured to reconcile their differences wherein Pisistratus seemed the most ready to be perswaded with whom he had a very antient friendship grounded aswell upon their kindred as upon the good qualities of Pisistratus then whom as Solon used to say there could not be a person of more worth if he were cured of his ambition About this time according to Plutarch which was in the fiftieth Olympiad Thespis began to present Tragedies which Suidas erroneously accounts ten Olympiads latter as is observed by Meursius the people were much taken with the novelty of the thing for as yet there were no contentions therein Solon naturally desirous to hear and learn and by reason of his age indulging more to ease and pleasure feasting and musick went to see Thespis himself act as was then the manner the Play ended he went to Thespis and asked him if he were not ashamed to speak so many lies before so great an auditory Thespis answered it was no shame to act or say such things in jest Solon striking the ground hard with his staffe replyed but in a short time we who approve this kind of jest shall use it in earnest in our contracts and transactions In fine he absolutely forbad him to teach or act tragedies conceiving their falsity unprofitable whereto he dissimulated the deceit of Pisistratus who soon after having wounded himselfe came into the Forum in a Chariot pretending to have been so used by his enemies in the behalfe of the common-wealth and inflamed the people with much rage Solon comming near to him son of Hippocraâ—es saith he you act Homers Vlysses ill in using the same means to deceive the Citizens wherewith he whipping himself deluded the enemie Immediately the people flocked in to defend Pisistratus Aristo mov'd he might be allowed a standing guard of fiftie men Solon rose up to oppose it using speeches the effect whereof he afterwards thus exprest in verse If evill your impieties befall Gods not the Author of those mischiefs call Your selves the causes have given power to those Who in requitall servitude impose Lion whom the footsteps of the fox pursue Whose souls deceit and Vanity endue The mans smooth tongue and speech you only heed But never penetrate into the deed He also foretold them the aimes of Piâ—istratus in an elegy to this effect Vapours condens ' dingender hail and snow And thunder doth from radiant lightning flow The sea is troubled by the raging wind When not disturb'd by that nothing more kind A Citty by great persons is orethrown And taught beneath a Monarchy to groan But seeing the poorer sort much addicted to Pisistratus and tumultuous the richer afraid consulting their safetie by flight he retired saying Athenians I am wiser then some valianter then others wiser then those who understand not the deceit of Pisistratus valianter then those who understand it yet hold their peace through fear The Senate being of the same faction with Pisâ—stratus said he was mad whereto he answered A little time will to the people cleer My madnesse when ' th ' midst truth shall appear The people having granted Pisistratus his request concerning a guard question'd not the number of them but conniv'd so long at his pressing and maintaining as many souldiers as he pleased that at last he possest himselfe of the Tower whereupon the Citty being in a tumult Megacles with the rest of the Alcmaeonidae fled Solon now very old and destitute of those that might back him went into the Forum armed with a spear and shield and made an oration to the people partly accusing them of folly and cowardise partly inciting them not to forsake their libertie using this celebrious speech It had been far easier to have supprest this tyranny in the grouth but much more noble to cut it off now it is at the height No man daring to hear him he went home and taking his armes set them in the street before his door Laertius saith before the Magazâ—n saying I have helped my Country and the Law as much as lay in me or as Laertius O Country I have assisted thee both in word and deed Plutarch addes that from that time he lived retired addicted to his study and told by many the Tyrant would put him to death and demanded wherein the confided so much he answered in his age but Laertius affirmes which seemes truer that assoon as he had laid down his armes he forsook the Country and Agellius that in the raign of Scovius Tullius Pisistâ—atus was Tyrant of Athens Solon going first away into voluntary exile CHAP. XI How he travelled to Lydia and Cilicia SOlon at his departure from Athens received invitations from many by Thales desired to come to Miletus by Bias to Priene by Epimenides to Creet by Cleobulus to Lindus as is evident from their severall letters to that effect even Pisistratus pressed him to return home by this Epistle Pisistratus to Solon Neither am I the only person of the Greeks nor am I without right to the Kingdome I possesse as being descended from Codrus that
when you cannot see those things that are at your feet that you can understand the heavens He was also for preferring this study before wealth reproved by some friends not without reproach to the Science as conferring no advantage on its professors whereupon he thus vindicated himselfe and the art from that aspersion When they upbraid him saith Aristotle with his proverty as if Philosophy were unprofitable it is said that he by Astrology foreseeing the plenty of Olives that would be that year before the winter was gone antequam florere caepissent saith Cicero gave earnest and bought up all the places for oyle at Miletus and Chios which he did with little mony there being no other chapman at that time to raise the price and when the time came that many were sought for in hast he setting what rates on them he pleas'd by this means got together much money and then shew'd that it was easie for Philosophers to be rich if they would themselves but that wealth was not their aim To this Plutarch alludes when he said that Thales is reported to have practised Merchandise CHAP. IX His Morall Sentences Of his Morall Sentences those are first to bee remembred which Plutarch mentions upon this occasion Amasis King of Egypt entring into contestation with the King of Aethiopia concerning wisedome propounded these questions to be resolved by him what is oldest of all things what fairest what greatest what wisest what most common what most profitable what most hurtfull what most powerfull what most easie The answers of the Aethiopian were these the oldest of things is time the wisest Truth the fairest Light the most common Death the most profitable God the most hurtfull the Devill the most powerfull Fortune the most easie that which pleaseth Thales demanded of Niloxenus whether Amasis approved these solutions Niloxenus who was sent by Amasis into Greece with these other questions to be resolved by the Sages answered that with some he was satisfied with others not and yet replyes Thales there is not one but is erroneus and betrayes ignorance As for the first how can it be defended that Time is the oldest of things when one part of it is past the other present the third yet to come for that which is to come must in reason be esteemed younger then all men or things Next to to affirme the truth is wisedome is as much as if we should say that the Light and seeing are all one Againe if he esteeme Light faire why doth he forget the Sunne His answers concerning God and the Devill are bold and dangerous but that of Fortune most improbable for if she be so powerfull how comes it that she is so easily changed Nor is Death the most common for it is not common to the Living The most ancient of things is God for he never had beginning or birth the greatest place of the world containeth all other things place containes the world the fairest the world for whatsoever is order dispos'd is part thereof The wisest is time for it hath found out all things already devis'd and will find out all that shall be the most common hope for that remaines with such as have nothing else the most profitable vertue for it muketh all things usefull commodious the most hurtfull vice for it destroyeth all good things the most powerfull Necessity for that onely is invincible the most easie that which agreeth with nature for even pleasures are many times given over and cloy us To which Apothegmes these are added by Laertius The swiftest of things is the mind for it over-runs all Hee affirmed that there is no difference betwixt life and death being there upon asked why hee did not die because saith he there is no difference to one who asked which was eldest night or day he answered night by a day Another enquiring whether a man might do ill and conceale it from the Gods not think it said he To an Adulterer questioning him if hee might not cleare himselfe by oath perjury saies he is no worse then Adultery Being demanded what was difficult he answered To know ones selfe what easie to bee ruled by another what sweet to follow ones owne will what divine that which hath neither beginning nor end At his returne from travell being demanded what was the strangest thing he had seen hee answered a Tyrant old What will helpe to beare ill fortune to behold our enemies in worse How shall a man live iustly by avoiding what he blames in others Who is happy he who hath a sound body a rich fortune and a docile nature Plutarch adds these we may well report probable newes but improbable should not be related We ought not to beleeve our enemies incredible things nor to distrust our friends in incredible Periander being much troubled at a monster which a youth brought him born of a Mare with the head onely of a horse the rest resembling a man he advised him not to take care for expiation of what the prodigy portended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stobaeus these Being demanded how far falshood was distant from truth as far saith he as the eyes from the eares It is hard but good to know ourselves for that is to live according to nature His morall precepts are thus delivered by Demetrius Phalereus if thou art a surety losse is nigh Be equally mindfull of friends present and absent study not to beautifie thy face but they mind enrich not thy selfe by unjust meanes Let not any words fall from thee which may accuse thee to him who hath committed anything in trust to thee Cherish thy parents Entertaine not evill What thou bestowest on thy Parents thou shalt receive from thy children in thy old age It is hard to understand well The sweetest thing is to enjoy our desire Idlenesse is troublesome Intemperance hurtfull Ignorance intolerable Learne and teach better things Be not idle though rich Conceale thy domestick ills To avoid envie be not pitiable Use moderation Beleeve not all If a Governer rule thyselfe I follow those copies of Stobaeus that ascribe these to Thales rather then to Pittacus because the greater part are confirmed by Laertius Ausonius hath reduced these into verse under his name Feare ere thou sin thy selfe though none elsenigh Life fades a glorious death can never die Let not thy tongue discover thy intent T is misery to dread and not prevent He helps his foes that justly reprehends He that unjustly praiseth harmes his friends That 's not enough that to excesse extends His Motto was according to Laertius Know thyselfe according to Didymus and Higynus if thou be a surety losse is nigh By Hermippus this is ascribed to him though by others to Socrates He gave thanks to fortune for three things first that he was born rationall not a beast secondly that a man not a woman thirdly that a Grecian not
for this reason he ascribed the honour thereof unto Solon naming the Citie which before was called Aepea from him Soli. This foundation he mentions in his Elegies addressing his speech to Philocyprus Maist thou in Cyprus long as King abide And ore this people and this Town preside In a fleet vessell from this haven may Cythera crownd with violets me convey Her kind aspect and happinesse may she Grant to this Town a safe return to me He visited Thales also at Miletus whose imposture towards him related already in Plutarchs words receive from Tzetzes Solon's friend Thales lead a single life By Solon often mov'd to take a wife These a Milesian Thales so contriv'd Meeting pretends from Athens late ariv'd Solon asks curiously what newes was there One that 's abroad saith he hath lost his heir The Cittie waited on his obsequies was it not Solon 's son Solon replies To this the stranger as suborn'd assents He with torn hair in cries his passion vents whom Thales tenderly embracing leave This grief saith he I did thee but deceive ' â—is for these reasons Marriage I decline which can deject so great a soule as thine Whether it belong to this deceit or to a real loss Dioscorides and Stobaeus report that weeping for the death of his Son one told him but this helps nothing he answered and therefore I weep At Delphi he met with the rest of the wise men and the year following at Corinth by Perianders invitation which was as Plutarch implies long before Pisistratus came to raign nor doth Dion Chrysostom intend the contrary though so interpreted by a learned person his words importing only this Solon fled not the Tyranny of Periander though he did that of Pisistratus That he went also to Creet perhaps to visit Epimenides is evident from an Epistle of Thales CHAP. IX The attribute of wise conferred on him his morall Sentences WHen Damasius the second was Archon in the yeare of the 49. Olympaid all the seven received the attribute of wise of these was Solon upon whom Themistius saith it was conferr'd as an honorable title full of dignity Plutarch avers that all of them except Thales were so called from their skill in civill affaires And againe In Philosophy Solon chiefly affected as did likewise most of the wise men that part of morality which concerns politicks and speaking of Muâ—sipâ—â—ilus he was not saith he an orator of those Philosophers who are called naturall but embraced that wisedome which teacheth government of a State and prudence in publique actions which he retained as a Sect delivered by succession from Solon Whence Macrobius instanceth Solon as skilfull in that kind of learning which draweth Philosophy deeper and establisheth a state Hereto may bee added his morall learning for which though Socrates reduced it first to a Science and was there upon honored as the inventor thereof the seven were so famous that some affirme the title of wise was given them only for excelling others in a laudable course of life and comprehending some morall rules in short sentences of these they had three sorts Apothegmes Precepts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of his Apothegmes Laertiuâ— recites these Speech is the Image of Action He is a King who hath power Lawes are like cob-webs which entangle the lesser sort the greater breake through Those who are in favour with Princes resemble counters used in casting accompts which sometimes stand for a great number sometimes for a lesser so those are sometimes honored sometimes cast downe Being demanded how men might be brought to doe no wrong if saith he they who have received none and those who are wronged be alike concern'd Satiety comes of riches contumely of Satiety Plutarch and others these He conceived that City to be best govern'd where the people as eagerly prosecute wrongs done to others as to themselves Being demanded how a City might be best ordered he answered if the Citizens obey'd the Magistrates the Magistrates the lawes hee affirmed that King and Tyrant should become most glorious who would convert his Monarchy to Democracy He esteemed that Family best wherein wealth is gotten not unjustly kept not unfaithfully expended not with repentance Hee defined the happie those who are competently furnished with outward things act honestly and live temperately which definition Aristotle approves He said a commonwealth consists of two things reward and punishment Seeing one of his friends much grieved he carried him to the Tower and desired him to view all the buildings below which observing the other to have done now saith he think with your selfe how many sorrowes have heretofore and doâ— at present dwell under those roofes and shall in future ages and forbeare to be troubled at the inconveniencies of mortality as they were only yours He said also that if all men should bring their misfortunes together in one place every one would carry his owne home againe rather then take an equall share out of the common stock Being in drinking demanded by Periander whether hee were silent through want of discourse or through folly answered no fool can be silent amidst his cups He said that City was best ordered wherein the good were rewarded the bad punished He said a man ought to fear nothing but that his end exclude not Philosophy Demosthenes recites a discourse which he used to the Judges in accusing one who had moved a pernicious law to this effect It is a Law generally received in all Citties that he who makes false mony should be put to death Then he demanded of the Judges whether that Law seemed to them just and commendable whereunto they assenting he added that he conceived mony to be used amongst Citizens in respect of private contracts but that lawes were the mony of the common-wealth therefore Judges ought to punish those who embased the mony of the coÌ„mon-wealth much more severely then those who embase that of private persons and that they might better understand it to be a farre greater offence to corrupt lawes then adulterate coyne he added that many Citties use mony of silver allaid with brasse or lead without any prejudice to themselves but whosoever should use lawes so adulterated could not escape ruine and death Mimnermus writing thus From trouble and diseases free At threescore years let death take me He reproved him saying By my advice that wish extend Nor for his counsell sleight thy friend Alter thy song and let it be At fourescore years let death take me His morall precepts are thus delivered by * Demetrius Phalereus some whereof are cited by Laertius Nothing too much Sit not as judge if thou dost the condemned will esteem thee an enemy Fly pleasure for it brings forth sorrow Observe honesty in thy conversation more strictly then an oath Seal words with silence silence with opportunity Lie not but speak the truth Consider on serious things
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
â—e lived at Scilluns and at Cotinth THe Lacedemonians to requite him for suffring in their cause maintained him at the publique charge and purchasing Scilluns of the Eleans built a Town there and bestowed a fair house and land upon Xenophon whereupon hee left Agesilaus and went thither carrying with him his wife named Philesia and his two sons which he had by her Diodorus and Gryllus called the Dioscuri Pelopâ—das a Spartan 〈◊〉 sent him Captives for slaves from Dardanus for a present to dispose of them as should please him Scilluns was near Olympia eminent for celebration of the Games which Megabyzus coming to see restored to Xenophon the money which he had left in his custody wherewith by advice of the Oracle he purchased a portion of land and consecrated it to Diana in a place designed by Apollo through which ran the River Selinus of the same name with that at Ephesus running by Diana's Temple the River was stored as well with shell-fish as others the land with all kind of beasts for game he built also a Temple and after with the consecrated money offering the tithes of the fruits of the land to Diana all the Citzens and Neighbours men and women were invited to the feast where they had from the Goddesses allowance bread wine and part of the flesh of such beasts as was either taken out of the consecrated ground and sacrificed or killed in hunting with the Sons of Xenophon and other Citizens exercised against the time of the feast out of the sacred ground and out of Phaloe were taken wild Boars Goats and Staggs the place lies in the way betwixt Lacedaemonia and Olympia twenty Stadia from the Temple of Olympian Iupiter In the sacred ground were woods and hills stored with trees sufficient to maintain swine Goats and sheep whereby the beasts of carriage of such Merchants as come to the feast are maintained plentifully about the Temple a Grove of fruit-trees of all sorts The Temple was an imitation in little of that at Ephesus an image of Cypresse here resembling that of Gold there A Pillar near the Temble bare this inscription GROUNDS ACRED DIANA HE WHO POSSESSETH IT LET HIM PAY THE TITHE OF HIS YEARLY ENCREASE AND WITH THE SURPLUS AGE MAINI AIN THE TEMPLE IF HE NEGLECT THE GODDESSE WILL TAKE ORDER FOR IT At this place of retirement Xenophon employed his time in hunting and writing Histories inviting his friends thither of whom amongst others came Phaedo and Aristippus much delighted with the situation building and trees planted by the hand of the owner At length a war arising betwixt the Eleans and Lacedaemonians the Eleans invaded Scilluns with a great Army and before the Lacedemonians came to their reliefe seized on the house lands of Xenophon His sons with some few servants got away privately to Lepreum Xenophon first to Elis then to Lepreum to his sons and lastly with them to Corinth where he took a house and continued the rest of his life During this time the Argives Arcadians and Thebans jointly opposed the Lacedemonians and had almost opprest them when the Athenians made a publique decree mentioned by a Xenophon to succour them Xenophon sent his Sonns upon the expedition to Athens to fight for the Lacedemonians for as Diocles affirms they had been educated at Sparta in the discipline of that place This enmity ended in a great battle at Mantinea in the second year of the hundreth and fourth Olympiad Diodorus without acting any thing memorable gave off safe and had afterwards a son of his brothers name Gryllus was ranked opposite to the Theban horse-men the Thebans having by the valour of their Generall Epâ—â—minondas got the better of the day a resolute company of Spartan horse-men broke in upon him of whom was Gryllus who slew Epaminondas with his own hand as Pausanias affirmes to have been attested both by the Athenians and the Thebans adding that he had seen at Ahtens a picture of the battle at Mantinea confirming the same and that at Mantinâ—a was erected a Pillar with the statue of Gryllus on horseback In this noble action Gryllus lost his life the newes of whose death came to Xenophon at Corinth as he was sacrificing Crowned with a Garland as soon as he heard his son was slain he took off his Garland and laid it aside then demanding after what manner he died it was answered sighting stoutly in the midst of his enemies of whom having slain many he fell at last himselfe Hereupon Xenophon took again his Garland and putting it upon his head proceeded to sacrifice not so much as shedding one tear only saying I knew that I had begot a mortall and calling the Gods to whom he sacrificed to witnesse that the vertue of his son gave him more coÌ„tent then his death sorrow Innumerable were the Epitaphs and Encomiums that were written upon Gryllus to please Xenophon whence may be collected in how great esteem he was That he made a visit to Dionysius Tyrant of Sicily but at what time is uncertain is implied by Athenaeus who relateth that being at a feast of his compelled by the Cup-bearer to drink he called the Tyrant by name What is the matter Dyonysius saith he your Cook though excellent in that art doth not enforce us to eat against our inclination CHAP. VII His Death Person Vertues Xenophon being full of years which according to Lucian exceeded ninety died at Corinth in the first of the hundreth and fifth Olympiad Callidemus or Callimedes being Archon at what time Philip son of Amintas began his raign in Macedonia He had an ingenious modest look long thick hair handsome to use the words of Laertius beyond expression Adroit in every thing particularly addicted to horses and hunting skilfull in Tacticks as his writings attest devout a great loâ—er of sacrifices skilfull in interpreting them an exact imitatour of Socrates temperate as appears from his saying that It is pleasant hungry to eat herbs thirsty to drink water So candid and ingenious that when he might have stollen the writings of Thucydides which lay concealed he chose rather to publish them with honour In a word he was a person every was absolute as well for action as contemplation Xenophon saith Eunapius was the only man of all the Philosophers who adorned Philosophy with his words and actions he describes morall 〈◊〉 in his discourses and writings in his acâ—ions he was singular as to his conduct a most excellenâ— Generall Alexander had not beâ—n great iâ— Xenophon had not said even the perfunctory actions of valtant persons ought to be recorded He was the first that committed the disputes of Socrates his Master to writing and that with much sidelity not inserting excursions of his own as Plato did whom for that reason as â—gellius observes he argueth of falsehood that there was a great enmity betwixt these two is affirmed by
some affirme he received this Oracle from Apollo Sit at the helm of state their Pilot be The common-wealth's glad to be steer'd by thee But he was most of all reproved by his familiar friends for being deterred by the name of a Tyrannie as if the virtue of a King were not diffus'd through the Kingdome instancing in Tynondas long since Tyrant of Euboea and Pittacus at present of Mytelene nothing they alledg'd could move him he told them a Tyranny was a faire possession but it had no passage out to Phocus writing thus in verse That I preserved free my native soile Nor did with bloody Tyranny desile My honour I not blush at by this deed All that was done by others I exceed Whereby it appears he was of great authority before he writ his Lawes The contumelies of such as reproved him for deâ—lining the government he thus exprest in verse Nor wise is Solon nor good counsell knowes For he resists the good that God bestowes The prey within his power he did behold But would not draw the Net thoughts meanly cold Had but his soul with noble aims been â—ir'd The Kingdome for one day he had desir'd Then split and all his family expir'd CHAP. IIII. What alterations he made during his government and first of the Sisacthia THough he refused the tyranny yet he behaved not himselfe remissely in the government not complying with the powerfull nor making lawes to please those who had chosen him where things were tollerable he corrected nor altered nothing fearing lest if he should change and confound the common-wealth in every particular he should want strength to settle it again and to temper it with the best reason but such things unto which he conceived he might perswade the obsequious and compell the refractory those he enacted joyning as he said force and justice whence being afterwards demanded if he had given the Aâ—henians the best lawes the best saith he they would receive The first change he made in the Government was this hee introduced the Sisachthia which was a discharge of bodies and goods or as as Hesychius defines it a law for remission of private and publick debts so called from shaking off the oppression of usury for at that time they engaged their bodies for payment and many through want were constrained to serve their creditors he therefor ordained that for the time past all debts should be acquitted and for the future no security should be taken upon the body of any this by a moderate term he called Sisachthia there want not of whom is Androtion who affirmed he contented the poor not by an absolute discharge of the debt but by moderating the interest which he called Sysacthia whereto he added the increase of measures and valuation of mony for the Mina which was before 73 drachmes he made a hundred by this means the poorer sort paid a greater summe in lesse coyne which was a great ease to the debtor and no wrong to the creditor but the greater part hold it was an absolute discharge which agreeth best with the verses of Solon wherein he boasteth he had removed the bounds througâ—out the land fâ—eed such as were under oppression called home those who being forced to travail had forgotten their native language and others that were at home under â—ondage set at liberty The same Law Diodorus Siculus observes to be among the Egyptians conceiving Solon though as yet he had not been there derived it from them But in this design a great misfortune befell him whilst he endeavoured to redresse the oppression of usury and was studying how to begin an oration suitable to the thing he acquainted his intimate friends in whom he reposed most confidence Conori Clinias and Hipponicus that he meant not to meddle with land but to cut off all debts they preventing the Edict borrowed of the rich great summes of money wherewith they purchased much land the Edict being published they enjoyed their purchase without satisfying their creditours Solon was much blamed as not defrauded with the rest but as being a defrauder with those and a partaker of their cousenage but this imputation was imediately washed away with â—ive Talents so much he had forth at interrest which he first according to the law blotted out Laertius saith six perswading others to do the like others of whom is Polyzâ—lus the Rhodian fifteen but his friends were ever after called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This pleased neither parts he discontented the rich by cancelling their â—onds the poor more not making good a parity of estates which they expected as Lycurgus had done he being the eleventh from Hercules having raigned many years in Lacedaemon great in authority friends and wealth whereby he was able to make good what he thought convenient for the state rather by force then perswasion even to the losse of his eye effected as a thing most expedient to the preservation and peace of the common-wealth that none of the Citizens were either rich or poor but Solon attained not this in the common-wealth he was one of the people and of a mean degree yet he omited nothing within his power carried on by his own judgment and the faith which the Citizens had in him that he displeased many who expected other things is thus acknowledged by himselfe Before they look'd vpon me kindly now With eyes severe and a contracted brow Had any else my power he would exact Their riches and their fattest milk extract But both parties soon found how much this conduced to the generall good and laying aside their private differences sacrificed together calling the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. 5. How he dividâ—d the people into Classes and â—rected Courts of Iudicatory HEreupon they chose Soâ—on reformer and Law giver of the Commonwealth not limitting him to any thing but submitting all to his power Magistracies Convocations Judgements Courts to take an accompt of them to prescribe what number and times he pleased to disanull or ratiâ—ie of the present law what he thought good First then he quite abolished all the Lawes of Draco except for murther because of their rigidnesse and severity for he punished almost all offences with death as that they who were surprised in Idlenesse should be put to death they who stole hearbs or apples should undergoe the same punishment with such as had committed murther or sacriledge whence Demades wittily said Dreco writt his lawes not in inke but blood he being asked why he punished all offences with death answered he conceived the leasâ— deserved so much and he knew no more for the greatest Herodicus â—lluding to his name said his lawes were not of a man but of a Dragon they were so rigid And Aristotle saith there was nothing in them extraordinary and worthy of memory but that soverity and greaâ—nesse of penalty which was so excessive that not by any edict or command but by a silent and expressed
children also Hereby saith Laertius they became eager of â—ame and honour in war as Polyzelus as Cynegirus as all those in the Marathonian fight to whom may be aded Harmodius Aristogiton Miltiades and infinite others Let not a guardian marry the mother of his ward nor let not any one be ward to him who if he die shall inherit his estate confirm'd by Syrianus Marcellinus and others who adde that the same law forbad the ward to marry her guardians son Let not a graver keep the impression of any seal after he hâ—th sold it If any man put out the eye of another who had but one he shall lose both his own His law concerning theft Laerâ—ius expresseth thus What thou laidst noâ— down take not up otherwise the punishment death Aeschines addes if they confessed themselves guilty others affirm the punishment was only to pay double the value of whom is Agellius and Hermogenes who affirme the law made that distinction betwixt sacriledge and theft punishing the first with death the latter with double restitution Demâ—sthenes cleers this reciting this law exactly in these words If any man steal in the day time above fiftie drachms he may be carried to the eleven officers if he steâ—l any thing by night it shall be lawfull for any to kill him or in the pursuit to wound him and to carry him to the eleven officers Whosoever is convict of such offences as are liable to chaines shall not be capable of giving bail for his theft but his punishment shall be death and if any one steal out of the Lyceum or the Academy or Cynosarges a garment or a small vessell of wine or any other thing of little value or some vesell out of the Gymnasia or havens he shall be punished with death but if any man shall be convict privately of theft it shall be lawfull for him to pay a double value and it shall be also at the pleasure of the convictor besides payment of mony to put him in chaines five daies and as many nights so as all men may see him bound Even those who stole dung were by Solon 's law liable to punishment That if an Archon were taken drunk he should be punisht with death To those recited by Laertius adde these collected from others He allowed brothers sisters by the same father to marry prohibited only brothers sisters of the same venter Whereas contrariwise saith Philo the Lacedaemonian law-giver allowed these and prohibited those Hence Cornelius Nepos affirmes Cimon married his sister Elpinice invited not more by love then the Athenian custom which allowes to marry a sister by the same father He writ according to the manner of the antients severally concerning the discipline of Matrons for a woman taken in Adultery he permiâ—ted not to weare ornaments nor to come into publick Temples lest by her presence she should corrupt modest women if she came into a temple or adorned her selfe he commanded every one to rend her garments to tear off her ornaments and to beat her but not to kill or maim her By this means depriving such a woman of all honour and giving her a life more bitter then death This is also â—â—â—firmed by Demosthenes who addes If any man surprise an Adulterer it shall not be lawfull for him who took them to have the woman in marriage if he continue to keep her as his wise let him be infamous Let the dead bodie be laid out within the house according as he gave order and the day following before Sun-rise carried forth whilst the body is carrying to the grave let the men go before the women follow it shall not be lawfull for any woman to enter upon the goods of the dead and to follow the body to the grave under threescore years of age excepting those within the degree of cosens nor shall any woman enter upon the goods of the deceased after the body is carried forth excepting those who are within the degree of cosens Concerning sepulchers he saith no more then that no man shall demolish them or bring any new thing into them and he shall be punished whosoever violates casts down or breaks any tomb monument or columne If any one light upon the dead body of a man unâ—uried let him throw earth upon it Whosoever shall dislike a received Law let him first accuse it then if it be abrogated substitute another The manner whereof is largely expressed by Demosthenâ—s He ordained according to Libanius that Children should be obliged to persorm all due offices to their parents Sextus saith he made a Law of indemnity whereby he allowed any man to kill his son but Dionysius Halicarnassaeus affirmes he permitted them to turn their children out of dores and to disenherit them but nothing more He ordained that all such as dâ—clined to be engaged in war or forsook the Army or was a Coward should have all one punishment to be driven out of the bounds of the forum not permitted to wear a garland or to enter into publick Temples If any one be seized on for having abused his parents or forsaken his colours or being forbidden by law hath gone into places where he ought not let the eleven officers take and bind him and carry him into the Heliaea it shall be lawfull for any one that will to accuse him and if he be cast it shall be at the judgment of the Heliaea to impose what punishment or fine they should think sit if a fine let him be kept in setters till it be paid He permitted not a man to sell unguents as being an effeminate office As concerning Orators he ordered that the Eldest of the citizens should goe up first into the pleaders chaire modestly without tumult and perturbation to move he out of experience should conceive best for the commonwealth then that every Citizen according to his age should severally and in order declare his judgement He ordered that a Citizen of Athens should be tried no where buâ— at Athens He commanded that no young man should beare the office of a Magistrate nor be admitted to counsell though he were esteemed exceeding wise For the common people he ordained slow punishments for Magistrates and Rulers of the people sodaine conceiving those might be punished at any time but that the correction of these would admit no delay As for the Gods and their worship hee decreed nothing nor against Parricides answering those who questioned him about it he did not thinke any could be so wicked CHAP. VII Of the Axes and Cyrbes Senators Oath and other institutions of Solon THese Lawes he ratified for a hundred yeares They were 〈◊〉 in different tables Those which concerned private actions in oblong quadrangular tables of wood with cases which reached from the ground and turned about upon a pin like
a ship to transport him back to Creet he refused their gift and money nor would accept of any thing but a little branch of sacred Olive out of the Tower wherewith having procured a league betwixt the Cnossians and Athenians he returned home and soon after died 157. years old or according to others 150. the Cretans say he wanted but one of 300. Xenophanes affirmes he heard him when he was 154 years of age His body the Lacedemonians kept by direction of the Oracle It was taken up many years after marked all over with Characters whence arose a proverb concerning abstruse things the skin of Epimenides He called himselfe Aeacus others named him Curâ—s He was a great Poet and writ many things in verse the subjects of his writings were these Initations Lustrations and other obscure matters in verse The generation and Theogony of the Curetes and Corybantes 5000 verses The building of Argo and expedition of Jason to Colchos 6500 verses Of sacrifices in prose Of the Cretan Common-wealth Of Minos and Rhadamanthus Of Oracles and responses out of which Saint Paul cites this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cretans are alwaies liers evill beasts slow bellies There is extant under his name saith Laertius an Epistle to Solon concerning the orders of Government given by Minos to the Cretans which Demetrius conceives of later date not written in the Cretan but Athenian language but I have met with another to this effect Epimenides to Solon Be of comfort friend for if Pisitratus were ruler of Athenians inured to servitude and void of discipline his way perhaps might continue for ever But now he subjects not base people but such as are mindfull of Solons instructions who ashamed of their bondage will not brook his Tyranny And though he should settle himself in the government unmoveable yet I hope it will not devolve to his children for it is hard for free persons brought up under excellent lawes to suffer bondage As for you wander not but come to Creet to me where you will find no oppressive Monarch If in travailing up and down you should light upon some of his friends I fear you may suffer some mischief There were two more of this name one a Genealogist the other writ in the Dorick dialect concerning Rhodes PHERECYDES PHerecydes was of Syrus one of the Cyclades near Delus son of Badys or as others Babis born according to Suidas in the 46. Olympiad he lived in the time of Alyaltes King of Lydia contemporary with the seven Sophists by some accompted one of them Laertius saith he was in the fifty ninth Olympiad Ciceâ—o in the time of Servius Tullus There are who affirm he heard Pittacuâ— others say he had no Master but procured and studied by himself the abstruse books of the Phoenicians Many strange things are related of him In Syrus being thirsty he required water of one of his Scholers which being drawn out of a well he drank and thereupon declared there would be an Earthquake within three daies in that Island which happening as he foretold gained him much credit though ascribed by Cicero not to a divine but naturall cause Again going to Iuno's Temple in Ianus he beheld a ship with full sail entring the Harbour he said to those that were present it would never come into the Haven whilst he was speaking a storm arose and the ship sunk in their sight Going by Messana to Olympia he advised Perilaus at whose house he lay to remove thence with all his Family which hee obey'd not Messana was soon after taken He bad the Lacedaemonians not to esteem gold or silver Hercules having so commanded him in a dream who appeared likewise to the Kings and bad them obey Pherecydes this some ascribe to Pythagoras He held opinions contrary to Thales but agreed with him in that of water that it is principle of all things Hee said the Gods called a Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first asserted â—he immortality of the soul according to some Tzetzes affirms he was Master to Thales but that suits with their times That he in structed Pythagoras is generally acknowledg'd The manner of his death is variously related Hermippus saith in a war betwixt the Ephesians Magnesians he desirous the Ephesians might be victors demanded of one present whence he was who answered of Ephesus draw me then saith he by the leggs into the Magnesian Territory and bid your country men after they have gained the battle bury me I am Pherecydes This message he delivered they overcame the Magnesians and finding Pherecydes dead buried him honourably some affirm he went to Delphi and threw himself from the Corycean Mountain But the more generall opinion is that he died most miserably his whole body eaten up with lice Pliny saith with Serpents which broke out of his skin whereby when his face became deform'd he avoided and refused the sight of his acquaintance when any one came to visit him as Pythagoras did and demanded how he did he putting out his finger at the key hole consumed by his disease showed them the condition of his whole body Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the skin showeth which words the Philosophers take in an ill sense The Delians affirm the God of that place sent this disease to him out of anger because he boasted much of his own wisdom to his disciples saying if he should never sacrifice to any God he should lead a life no lesse pleasant then those that offered hecatombs Pythagoras buried him his tomb carried this inscription Of wisdom I comprise the utmost bound Who further would be satisfied must sound Pythagoras of Greeks the most renown'd Some affirm he was the first that writ in prose which others ascribe to Cadmus He writ Heptamuchos or Thocrasia perhaps the same with his Theology ten books containing the origine and succession of the Gods if not mistaken for the Theogony of the younger Pherecydes an obscure dark work the allegories whereof Isidore cited by Clemens Alexandrinus conceives taken from the prophecy of Cham. Concerning this Book there is extant an Epistle under the name of Pherecydes but may well be suspected to be spurious Pherecydes to Thales WEll may you die when ever your fatall hower arrives as soon as I received your letter I fell sick was overrun with lice and had a feavour whereupon I gave order to my servants that as soon as I were buried they should carry the Book to you if you with the rest of the wise men approve it publish it if you approve it not publish it not for me it doth not please there is no certainty in it whatsoever the Theologist saith you must understand otherwise for I write in fables Constrain'd by my disease I have not admitted of any Physician or friend but when they came to the door and asked how it was with me putting my finger out at the
or silently desired That God takes care of all creatures is demonstrable from the benefits he gives them of light water and fire seasonable production of fruits of the earth that he hath particular care of man from the nourishment of all plants and creatures for mans service from their subjection to man though they excused him never so much in strength from the variety of mans sense accommodated to the variety of objects for necessity use and pleasure from reason whereby he discoursed through reminiscence from sensible objects from speech whereby he communicates all that he knows gives lawes governs states that God notwithstanding he is invisible hath a being from the instances of his Ministers invisible also as thunder and wind from the soule of man which hath something with the divine nature in governing those that cannot see it This is the effect of his discourse with Eâ—thidâ—mus The Soule is immortall for what is alwaies moveable is immortall but that which moveth another or is moved by an other hath a cessation of motion and life The soule is praeexistent to the body endued with knowledge of eternall Ideas which in her union to the body she loseth as stupisied untill awakened by discourse from sensible objects Thus is all her learning only reminiscence a recovery of her first knowledge The body being compounded is dissolved by death the soule being simple passeth into another life incapable of corruption The soules of men are divine to whom when they go out of the body the way of their return to heaven is open which to the best and most just is the most expedite The soules of the good after death are in a happy estate united to God in a blessed inaccessible place the bad in convenient places suffer condign punishment but to define what those places are is hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence being demanded what things were in the other world he answered neither was I ever there nor ever did I speak with any that came from thence Sect. 2. Ethicks HIs moralls consider a man either as a single person or as the father of a family or as a member of the common-wealth In the first respect are his Ethicks wherein such sentences as have been preserved by Xenophon Diogenes Laertius Stobaeus and others are thus collected Of vertue and vice HE exhorted his friends to Endeavour to be the most wise and beneficiall because what wants reason wants respect as the bodies of dead friends and hair nailes and the like which are cut off and cast away To be employed is good and beneficiall to be idle hurtfull and evill they that do good are imployed they that spend their time in vain recreations are idle He that hath most advantage by gifts of nature as well as he that hath least must learn and meditate on those things wherein he would be excellent He only is idle who might be better imployed To do good is the best course of life therein fortune hath share They are best and best pleasing to God who do any thing with any art or calling who followeth none is uselesse to the publick and hated of God He taught every where that a just man and a happy were all one and used to curse him who first by opinion divided honesty and profit which are coherent by Nature as having done an impious act for they are truly wicked who separate profitable and just which depends on law The Stoicks have followed him so far that whatsoever is honest the same they esteem profitable He asked Memnon a Thessalian who thought himselfe very learned and that he had reached as Empedocles saith the top of wisdome what is vertue He answered readily and boldly that there is one vertue of a child another of an old Man one of a Man another of a Woman one of a Magistrate another of a private Person one of a Master another of a Servant Very good replies Socraâ—es I ask for one vertue and you give us a whole swarm truly conceiving that he knew not one vertue who named so many Being demanded by Gorgias If he accounted not the great King of Persia happy I know not answered he how he is furnished with learning and vertue as conceiving that true happinesse consisteth in these two not in the frail gifts of fortune Euripides in his Auge saying of vertue It is best carelessely to part with these he rose up and went away saying It was ridiculous to seek a lost servant or to suffer vertue so to go away He said he wondered at those who carve Images of stone that they take such care to make stones resemble men whilst they neglect and suffer themselves to resemble stones He advised young men to behold themselves every day in a glass that if they were beautifull they might study to deserve it if deformed to supply or hide it by learning He said to begin well is not a small thing but depending on a small moment He said vertue was the beautie vice the deformity of the soul. He said outward beauty was a sign of inward beauty and therefore chose such Auditors In that life of man as in an Image every part ought be beautifull Incense to God praise is due to good men Who are undeservedly accused ought to be defended who excell others in any good quality to be praised A Horse is not known to be good by his furniture but qualities a man by his mind not wealth It is not possible to cover fire with a garment sinne with time Being demanded who live without peâ—turbation hee answered thâ—y who are conscious to themselves of no ill To one who demanded what Nobility is he answered a good temper of soul and body Of affections Love Envy Grief Hope c. THat two brothers God meant should be more helpfull to each other then two hands feet eyes or whatsoever nature hath formed doubtlesse because if they love they may great distance mutually help one another is the scope of his discourse with Chaeracrates That all things are good and fair to those things where with they agree but ill and deformed in respect of those things with which they agree not is the conclusion of his second discourse with Aristippus Envy is a grief not at the adversity of friends nor the prosperity of Enemies but at the prosperity of friends for many are so foolishly enclined as to maligne those in good fortune whom in misfortune they pittied A ship ought not to trust to one Anchor nor life to one hope To ground hopes on an ill opinion is to trust a ship to a slight anchor The beauty of fame is blasted by envy as by a sicknesse Many adorn the tombes of tâ—ose whom living they persecuted with envy Envy is the saw of the soul. Nothing is
would imitate him gave great examples whilst he walked free amidst the thirty oppressours Theramenes opposing this cruelty and injustice was accused by Critias for betraying the trust of the Common-wealth whereof he acquitted himself to the satisfaction of the Senate But Critias and his faction fearing he might overthrow the Oligarchy seized upon him with a troop of souldiers Theramenes run to the Altar but being dragg'd from thence by the officers he behaved himself like saith Diodorus the Disciple of Socrates the people pittied him but none of them durst offer to help him because he was compass'd in by the souldiers except Socrates and two of his companions who ran to him and endeavoured to rescue him out of the hands of the officers Theramenes desired them to forbear telling them that he much loved and commended their kindnesse and virtue but that it would be the greatest misfortune he could have if their love to him should occasion their deaths whereupon Socrates and his companions seeing none come in to join with them in his aid and that the contrary party was too strong for them gave over Theramenes was carried to prison and there being sentenced to drink hemlock died These outrages of the thirty Tyrants Socrates did not forbear to censure Seeing many eminent persons put to death and the rich circumvented betray'd to excessive punishments he said to Antisthenes doth it repent thee that we have done nothing in our whole lives great remarkable as those Monarchs who are described in Tragedies Atreus's Thyestes's Agamemnon's and Aegisthus's they are in those playes beheaded teasted with their own flesh and generally destroyed Buâ— no Pâ—et was ever so bold and impudent as to bring a hog killed upon the stage To another who murmur'd bâ—cause he was not looked upon since they began to rule are you sorry for it said he Hee said likewise that it were strange if a Neatherd who diminished and impoverished his herd should not confesse himself an ill Neatherd but more strange that one who being set over a City made the Citizens worse and their number less should not confesse himself an ill Governour This came to their knowledge whereupon Critias and Charicles sent for him and forbad him strictly to teach or discourse with any of the young men Socrates asked them if in aâ—s of prohibition he might be permitted to question what hee understood nâ—t which they granting Then continues he I am ready to obey the Lawes but lest I transgresse them through ignorance I desire to be informed whether when you forbid me the act of speaking this act be to be understood of things spoken rightly or not rightly if of the first I must abstain from speaking what is right if of the second I must take care to speak nothing but what is right Hereupon Charicles being displeased said Since you understood not that Socrates we command you what is easier to be understood that hence forward you speak not at all with any of the young men To take away all ambiguity replies Socrates that I may not exceed my limitation let me know expresly at what years you call a man young so long saith Charicles as he is uncapable of being Senatour and bath not attained to the height of his judgemen you are not to speak with any under thirty May I not buy answers Socrates of any under that age nor ask them the price of any thing That you may saith Charicles but your custom is to ask questions of things which you know very well forbear those and shall I not then replies Socrates make answer if anyone ask me where Charicles dwells or where Critias is To such questions saith Charicles you may You must continues Critias refrain from the artisicers whose ears you have sufficiently grated with your impertinent discourse I must then obstain saith Socrates from justice piety and the like Even from the very Neatherds replies Charicles which unlesse you do take heed your head come not short home This ill will and jealousie which they had conceived against Socrates was increased by the secret departure of some friends of his out of the City which was reported to be done by his contrivement to give intelligence to the Thebans nor was that suspicion without reason as is manifest by his last Epistle hereupon they sumon'd him into the Court where some complaints were brought against him of which having acquitted himselfe they to get a better cause of quarrel against him gave order to him and four more to go to the Pyraeum and to apprehend Leon whom they meant to put to death that they might possesse his estate But Socrates refused adding that he would never willingly assist an unjust act whereupon Chaâ—icles said dost thou think Socrates to talk thus peremptorily and not to suffer A thousand ills answered Socrates but none so grievous as to do unjustly Charicles made no reply nor any of the rest the other foure went for Leon Socrates directly to his house but from thence forward the jealousie they had of him was so much encreased that if their power had not been soon dissolved they would have gone neer to have taken away his life CHAP. XI His falling out with the Sophists and with Anytus THe Sophists Masters of language in those â—imes saith Cicero whereof were Gorgias of Leontium Thrasymachus of Chalcedon Protagoras oâ— Abdera Prodicus a Cian Hippias an Elian and many others who profest in arrogant words to teach how an inferiour cause such was their phrase might by speaking be made superiour and used a sweet fluent kind of Rhetorick argute in sentences loftie in words sitter for ostentation then pleading for the Schooles and Academies rather then the Forum were so highly esteem'd that wheresoevâ—r they came they could perswade the young men to forsake all other conversation for theirs These Socrates opposed and often by his subtlety of disputing refelling their principles with his accustomed interrogatories demonstrated that they were indeed much beneath the esteem they had gained â—hat they themselves understood nothing of that which they undertook to teach others he withdrew the young men from their empty conversation These who till then had been looked upon as Angels for wit and Eloquence he proved to be vain affecters of words ignorant of those things which they profest and had more need to give mony to be taught then to take as they used mony for teaching The Athenians taken with these reproof's which Socrates gave them derided them and excited their children to the study of solid vertue Another quarrell Socrates had of long continuance for it was the occasion of his death but begun many years before with Anytus an Oratour by profession privately maintained and enriched by Leather-sellers He had put two of his sons to Socrates to be taught but not being pleased that whilst they were in that way they had not learned so much as to be able thereby to get their
sat still by him admiring in the soundnesse of his sleep the happy equality of his mind assoon as he waked he told him that he came to bring sad newes if not such to him yet to all his friends that the ship would certainly be at home to morrow at furthest some that came from Sunium affirming they had left it there but that in all likelyhood it would come that day and he should dye the next In good timebe it answered Socrates but I do not beleeve it will come to day for the day following I must dye as they say who have the power in their hands but that I shall not dye to morrow but the day after I guesse by a dream I had this night that a woman very beautifull in a white garment saluted me by my name saying Thou e e three daies are told Rich Pthya shalt behold The same relation according to Laertius he made to Aeschines This occasion Crito took to perswade him to save himselfeâ— which he prest with many arguments That his friends would be accused of covetousnesse as more desirous to spare their wealth then to redeem him that it might be effected with little trouble and expence to them who were provided for it that himselfe was rich enough to do it or if not Simmias Cebes and others would joyne with him that he ought not voluntarily to thrust himselfe into destruction when he might avoid it that he should leave his children in an uncertain mean estate that it would not be construed constancy but want of courage Consider well these reasons saith he or rather for it is now no time to stand considering be perswaded what is to be done must be done this nightâ— or it will be too late Socrates answered that his cheerfull readinesse to relieve him was much to be esteemed if agreeable to justice otherwise the lesse just the more blamable that opinion and censure ought not to be regarded but truth and equity that wrong must not be requiâ—ed with wrong that faith should be kept more strictly with a City then with private persons that he had voluntarily subjected himselfe to the lawes of his Country by living under their government and to violate them at last were great in justice that by breaking Prison he should not only draw his friends into many inconveniences but himselfe also into many dangers only to live and dye in exile that it such a condition he should be nothing more capable to bring up his children well but dying honestly his friends would take the more care of them That whatsoever inconvenience might ensue nothing was to be preferred before justice that it he should escape by treachery the remainder of his life would be never the more happy nor himselfe after death better entertain'd in the next world These things saith he I hear like the Corybantian pipes the sound of these words makes me dease to every thing else therefore whatever you shall say to the contrary will be to no purpose but if you have any other businesse speak Crito answering he had not any else as for this then concludes he speak no more of it let us go the way which God points out to us CHAP. XII THe time and manner of his death The time of Socrates death is formerly touch'd the Marble at Arundell-House saith he died when Laches was Archon aged seventy yeers which according to Plato were compleat for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demetrus Phalerius saith he dyed the first year of the nintie fifth Olympiad having lived seventy years Dioclorus Siculus averres it was done in that yeare Baches being Archon Although there be not any thing in the Greek story settled by better authority then the years of Socrates Leo Ailaius with much confidence and little reason controverts the received Chronology of his life and death the occasion is this the fourteenth of the Socratick Epistles publisht by him mentioneth an oration of Polycrates as spoken at the arraignment of Socraes but the Walls of Athens repaired by Conon six years after the death of Socrates being spoken of in that Oration the Epistle is thereby rendred suspicious the truth seems to be this After the death of Socrates it became an ordinary Theme in the Schooles of Rhetorick which was at that time much studied at Athens to speak for and against Socrates Polycraes a Sophister to exercise his wit wrote an invective Lyâ—ias a famous Oratour who died about the 100 Olympiad had written as we have already said an Apologetick which is by the Scholiast of Aristides cited in answer to Polycrates Apologies were in like manner written by Plato Xenophon and long after by Libanius although Isocrates admonished Polycrates of certain errors in his Oration against Socrates yet the Anachronism continued for Chronology was not yet studied in Athens and thence it is that Plato himself is in that respect so much reprehended by Aâ—henaeus Aristides Macrobius and other the writer of the Socraticall Epistle admits â—olycrates as the accuser at the triall and oration as then and there spoken so also doth Hermippus whom Laertius cites to the same effect But Phavorinus a Critick of later times when Chronology was more exact detects the errour by computation of times Allatius will by no means have the criticism of Phavortnus allowed and labours to introduce an uncertainty of the time to the end hee may perswade that Socrates lived beyond the reparation of the walls of Athens the great Engine where with he labours to demolish all that hath been afferted by the antients is the testimony of Suidas who I know not upon what authority saith he lived 80. years his smaller artillery are the groundlesse emendation of Meursius and the mistake of Scalâ—ger before noted the absurd Metachronism of the Chronicum Alexandrinum which makes Socrates die in the 104th Olympiad and in the 90th year of his age the anistoresie of the unknown writer of Aristoles life who supposeth him in the 17th year of his age to have heard Socrates three years and which is most ridiculous the notorious anachronisms of Plato must serve asirrefragable arguments to impugne the truth With these proofes in the sophisticall disguise of a Dialogue hee endeavours to puzzle the unwary reader The manner of his death receive from Plato in the person of Phaedo an Eye-witnesse Every day saith he I went with other friends of his to visit him we met in the Court where he was tried it being near the prison where we entertain'd our selves with discourse till the prison was open'd then went in unto him and spent many times the whole day with him But that day we met sooner then ordinary for the evening before as we came out of the Prison we heard the ship was come from Delos and thereupon we appointed to meet early the next morning at the usuall place where being come the Porter came out to us and told us that that we must stay a while
there the newes of his death whereat he was so troubled that he would not go within the City-gates but enquiring the place where he was buried went thither and breaks forth into a passionate discourse accompanyed with many tears to the enclosed dead body when night was come he fell asleep upon the Sepulcher the next morning affectionately kissing the dust that lay upon it and with much passion taking leave of the place he returned to Megara Suidas tells a like story for that there were more examples then one in this kind Libanius implies of a Chain named Cyrsas who comming to Athens to hear Socrates went to his Tomb and slept there to whom Socrates appeared in a dream and discoursed with him with which only satisfaction he went directly home again By these accidents the Athenians were awakened into a sense of their injustice considering they were obnoxious to the censure of the Lacedaemonians by extraordinary crimes whose children were so affectionate to the Philosophers whom they had murdered as to take such long journeys to see Socrates whom they would not keep when he was with them hereat they became so exasperated that they were ready to tear those wicked men that were the occasion of his death peece-meal with their teeth the whole City cried out they disclaimed the act and that the authors thereof ought to be put to death Antisthâ—nes furthered their rage by this means Some young men of Pontus invited o Athens by the same of Socrates met with Antisthenes who carried them to Anytus telling them he was much wiser then Socrates whereupon those thaâ—â— present with much indignation turned Anytus out of the City thence he went to Heraclea where some say the Citizens also expelled him others that they stoned him to death Mlius was by the Athenians condemned and put to death others affirme the like of all his accusers without tryall Platarch that they so much ha â—d them as they would not suffer them to kindle â—ire at their houses they would not answer them any question they would not wash with them but threw away the water they had touch'd as impure until unable to bâ—ook this hatred they hanged themselves In further testimony of their penitence they called home his friends to their former liberty of meeting they forbad publick spectacles of games and wrestling for a time they caused his Statue made in brasâ—e by Lysippus to be set up in the Pompeum and a Plague ensuing which they imputed to the injustice of this act they made an order that no man should mention Socrates publickly or on the Theater that so they might so get what they had done Euripides restrained by this order from doing it directly reproached them covertly in a Tragedy named Palamedes in whom he alluded to Socrates particularly in these verses A Philomele neer mischiefe knew Is stain alasse is slain by you At which words all the spectators understanding they were meant of Socrates fell a weeping The death of this sole person saith Eunapius brought a generall calamity upon the Citty for it may easily be collected by computation of times that from thence forward the Athenians did nothing considerable but the Citty by degrees decayed and with it all Greece CHAP. XV. Of his person and vertues AS to his person he was very unhandsome of a melancholy complexion bald a flat nose eyes sticking out a severe down-cast look difficult in speech and too concise his language rough and carelesse but more efficacious then all the eloquence of Themistocles Pericles or any other so acute that he could maintain either side in any question and therefore is reproached by Aristophanes as having two languages whereof one was to defend wrong fervent in dispute often so transported that he would beat himselfe and tear his beard to the derision of the standers by which he took quietly Patient to be redargued sometimes he covered his face in discourse that he might not be diverted by any object of sight His constitution strong and hardy which he preserved such by taking diligent care of his health well bearing cold hunger and upon occasions excesse of wine without disturbance His habit the same in winter as in summer having but one garment a year no shooes his diet sparing In fine his countenance promised so little that Zopyrâ—s a Physiognomist who undertook to discover the dispositions of men by their lookes said he was stupid because there were obstructions in his jugular parts adding he was given to women and many other vices whereat Alcibiades and other friends of his that were present knowing him free from those imputations fell a laughing but Socrates justified his skill answering he was by nature prone to those vices but supprest his inclinations by reasons whence Alcibiades used to say he resembled the image of Silenus as he did indeed in his countenance baldnesse and flat-nose carved on the outside of little boxes sitting and playing on a Pipe for as those boxes within held images of the Gods so was he adorned with chastity integrity and all inward beauty revished as Plutarch saith with a divine zeal to vertue in all kinds whereof Xenophon Laertius and others assert these instances He was so wise that he never erred in judging betwixt better and worse nor thereto needed any others help Yet he constantly professed that he only knew that he knew nothing for which reason he was by the Oracle of Apollo at Delphi declared of all men the most wise in this manner to Charephon many witnesses being present Wise Sophocles wiser Euripides But wisest of all men is Socrates Apollo saith Cicero conceiving the only wisdome of mankind to consist in not thinking themselves to know those things whereof they are ignorant This Oracle though he were nothing exalted with it himselfe procured him much envy He was so rligious that he never did any bing without advising first with the Gods never was known to attempt or speak any impiety He bare a reverence to the Gods not human but such as transcended the greatest fear Some say it was out of his great reverence to the Divinity that he used to swear by a Cock a Dog and a Plane-Tree under which they used to sit though it were imerpreted Atheisme He was constant and a lover of the publick good as appears in his acquitting the ten Captains in his denying the thirty Tyrants to fetch Leon in his resusing to escape out a Prison and râ—proving such as grived for his dath Xantippe used to say that when the State was opprest with a thousand miseries he alwaies went abroad and came home with the same look never more cheerfull or more troubled for he bore a mind smooth and cheerfull upon all occasions far remote from grief and above all feat In his declining
cannot be had but may be participated Some are sixt which we can neither have nor participate as to be virtuous and just Consultation is threefold From the Past by example as what befell the Lacedaemonians through overmuch confidence From the present as considering the timerousnesse of men weakness of walls scarcity of provision and the like From the Future as that Ambassadours should not be injured upon suspicion least it cast infamy upon all Greece Voice is Animate of living creatures Articulate of men Inarticulate of Beasts Iâ—animate sounds and noise Tings are Divisible compounded as Syllables Symphonies living creatures water Gold Homogeneous consist of similar parts differing from the whole onely in number as water gold and all liquid things Heterogeneous consist of dissimilar parts Indivisible compounded of nothing as a point sound Things are Absolute requiring nothing else to expresse them as a man a horse and other creatures Relatives which imply another thing as greater then others swifter fairer and the like for what is greater relates to somthing lesser and the like These according to Aristotle were Plato's divisions of first things CHAP. IX His three voyages to Sicily PLato made three voyages to Sicily the first to see the fâ—ery â—bullitions of Aetna and to improve the knowledge of States and Philosophy which he got by his other travells This was about the 40th year of his age at what time Dionysius the elder Son of Hermocrates reigned in Syracuse Plutarch saith hee was led thither by providence not fortune and that some good Genius designing a far off the liberty of the people of Syracuse brought him acquainted with Dion then very young who entertained him as his guest He much disliked the luxury of that place feasting nocturnal lucubrations and the like Conversed frequently with Dion discoursed with him of those things which were best in man and with his best arguments exhorted him thereto by which he seemed to lay grounds for the subversion of that Tyranny which afterwards hapned Dion though young was the most ingenious of all Plato's followers and most eager in pursuit of Virtue as appears as well by the testimony of Plato as his own actions Though he had been brought up by the King in an effeminate luxurious kind of life yet as soon as he tasted of Philosophy the guide to Virtue his soul was enflamed with love thereof and from his own â—andour and ingenuity was perswaded that Dionysius would be no lesse affected therewith And therefore desired him when hee was at leasure to admit and hear Plato Hereupon the Tyrant sent for him at that meeting all their discourse was concerning fortitude Plato affirmed none was further from that Virtue then a Tyrant and proceeding to speak of Justice asserted the life of the Just to be happy of the unjust miserable Dionysius was displeased at this discourse as reflecting upon himself and with the standers by for approving it at last much exasperated he asked Plato why he came into Sicily Plato answered to seek a good man it seems replyed Dyonisius you have not yet found him Laertius saith Plato disputed with him concerning Tyranny affirming that is not best which benefits our selves unlesse it be excellent also in Virtue whereat Dyonisius incensed said to him your discourse favours of old age and yours answered Plato of Tyranny Dionysius enraged commanded him to be put to death I will have saith he your head taken off at which words Xenocrates being present answered He that doth it must begin with mine but Dion and Aristomenâ—s wrought with him to revoke that sentence Dion thinking his anger would have proceeded no further sent Plato away at his own request in a Ship which carried Pollis whom Laertius calls Polis Aelian Pôlis a Lacedaemonian Captain who at that time had been sent Embassadour to Dionysius back to Greece Dionsiyus secretly desired Pollis to kill him whilst he was on Shipboard or if not by all means to sell him alledging it would be no injury to Plato for he would be as happy in bondage as at liberty as being a just man Some affirm the occasion of Dionysius his anger was because that when he asked what was the best brasse Plato answered that whereof the Statues of Aristogiton and Harmodius were made Others that it was because he was over-mastered in learning But Tzetzes rejecting these as idle fictions of Philosophers falsifiers affirms the true reason to have been that he perceived he advised Dion to possesse himselfe of the Kingdome Pollis transported him to Aegina there Charmander son of Charmandrites accused him as meriting death by a Law they had made that the first Athenian that should come to that Island should without being suffered to speak for himselfe be put to death Which Law as Phavorinus affirms he himselfe made One that was present saying in sport he is a Philosopher they set him at liberty Some say they brought him to the publick assembly to plead for himselfe where he would not speak a word but underwent all with a great courage Then they altered their intent of putting him to death and agreed to sell him for a slave Plutarch saith that upon a decree of the Aeginetae that all Athenians taken in that Island should be sold for Slaves Pollis sold him there Anniceris a Cyrenaick Philosopher being accidentally present redeemed him for twenty or as others thirty Minae and sent him to Athens to his friends they immediately returned the mony to Anniceris but he refused it saying they were not the only persons concerned in Plato's welfare Some say Dion sent the mony which he would not accept but bought therewith a little Orchard in the Academy Pollis was defeated by Chabrias and afterwards drowned in Elice The report goes that an apparition told him he suffered those things for the Philosophers sake Dionysius understanding what had happened writ to Plato to desire him not to speak ill of him Plato returned answer that he had not so much time vacant from Philosophy as to remember Dionysius To some detractours who upbraided him saying Dionysius hath cast off Plato no saith he but Plato Dionysius Dion continued to live not according to the ordinary luxury of the Sicilians and Italians but in vertue untill Dionysius died for which maligned by those who lived after Tyrannicall institutions Then considering that these documents were not practised by himselfe alone but by some others though few he entertained a hope that Dionysius the younger who succeeded his Father in the Government might become one of those to the extraordinary happinesse of himselfe and the rest of the Sicilians To this end he used many exhortations to invite him to vertue intermixed with some sentences of Plato with whom Dionysius upon this occasion became extreamly desirous to be acquainted To that effect many Letters were sent to Athens to him some from Dionysius others from Pythagoreans in Italy desiring Plato to go to Syracuse who by
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
Theologie though there be not any invention of his extant yet he perfectly went through all the parts thereof For he was not only acquainted as some falsely imagine with terrestriall things and those which belong to this World but even with those things which are above this World as may appear from the eight book of his Physick where he saith that the first cause is not subject to motion neither in it selâ—e nor by accident in which words he declareth that God is not a body nor any way passible And in his 12th book of Wisdome or Metaphysicks he discourseth accurately of God and Intelligences in a rationall clear way not inâ—olv'd in Fables or Pythagoricall Symbols but founding his assertion upon reason and demonstration as much as the subject and human reason alloweth Patricius labours much to prove that whatsoever he had in this kind excellent he borrow'd from Hermes Trismegistus But as we have already said Mr. Casaubon hath fully evinâ—'d that Book to have been imposed upon the World by some later writer What is added by the antient Latine Interpreter concerning Aristotle's sentence of that visuall Hexagonall Pyramid which a learned person hath observed to be chosen as a midle way betwixt the sentence of those who made the optick penicill a pyramid of a quadratick base and those who made it of a Conick figure is very obsâ—ure and hardly admits of an Interpretation worthy so great an Author CHAP. VIII His correspondence with Alexander WHilst Aristotle taught Philosophy at Athens his Disciple Alexander was employed in an Expedition to Asia against Darius King of Persia incited thereunto by the principles of Honour which were infused into him by Aristotle particularly from the Presidents of Achilles Ajax and other Heroes celebrated by Homer whose Iliads Aristotle had so câ—refully recommâ—nded unto him He began this expedition in the third year of the 11th Olympiad at which time Ctesicles was Archon at Athens immediately after the departure of Aristotle who it is probable came only for this reason from him as preferring a quiet and studious life before the troubles of War The first thing that Alexander did was to visit the Tombe of Achilles in the Sigaeum at the sight whereof he broke forth into these words O fortunate young man that hadst a Homer to celebrate thy praise â— for had it not been for his Iliads addes Cicero in the same Tombe where Achilles's his body lay his name also would have been buried He took with him the Iliads of Homer corrected by Aristotle and made it his constant companion insomuch that hee put it every night with his dagger under his pillow And in a Victory over Darius having taken a Casket of Unguents of extraordinary value amongst the spoiles of Darius beset with Pearles and precious stones as Pliny describes it his friends telling him how many uses it might be put to because Unguents did not become a Souldier Yes saith he it shall serve to keep the Books of Homer that the most precious work may be kept in the richest case hence was this correct copy called as Plutarch saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whilst he was in Asia engaged in the Warrs against Darius in the midst of his continuall Victories and businesse hearing that Aristotle had published his Acroatick books of naturall Philosophy he sent this Letter to him Alexander to Aristotle Health YOu have not done well in publishing your Acroatick discourses for wherein shall we excell others if this Learning wheriâ— we have been instituted be made common to all As for me I had rather excell others in knowledge then in power Farewell To which Aristotle returned this answer Aristotle to Alexander health YOu wrote to me concerning my Acroatick Discourses that they ought not to have been communicated but kept secret Know that they are made publick and not publick for none but they who have heard us can understand them Farewel Thus notwithstanding Alexander were busied in the Warres yet he forgot not his Master Aristotle but kept a friendly correspondence with him So constant was he in his love to Learning and particularly so much enflam'd as Pliny saith with a curious desire of understanding the natures of living Creatures that he sent thousands of men throughout all Asia and Greece to procure all kinds of living Creatures birds beasts and fishes at an excessive charge Athenaeus saith 800. Talents which according to Budaeus's account is 840000 crowns these men he sent with what they took to Aristotle that he might not be ignorant of any thing that any Nation afforded by which information he composed as Pliny affirmeth 50. excellent Volumes of Liâ—ing Creatures of which ten are only left unlesse we put into the same number those Books of his which have some near relation to this subject as Of the going of living Creatures 1. Of the parts of living Creatures and their causes 4. Of the Generation of living Creatures 5. If this were done by Alexander as Pliny and Athenaeus attest though Aelian ascribe it to Philip it must necessarily have been whilst he was in his Asiatick expedition For Aristotle as hath been already proved staid but a very short time with him after the death of his Father Aristotle made the same use of this correspondence with Alexander as he had done of the Interest he before had with Philip the advantage not only of particular person but of whole Cities This City of Stagira the place of his Birth did acknowledge which at the suit of Aristotle Alexander caused to be reedified and repeopled and restored to its former state having before by Philip been laid levell with the ground For though Plutarch relate this as done in the time of Philip Laertius Ammonius Dion Chrysostome Aelian and others hold that it was done by Alexander to which Valerius Maximus addes that it was not long before Aristotles death In memory of which Benefit the people of Stagira used to celebrate a yearly Festivall which they called the Aristotelean Feast naming the month in which it fell Stagirites Erestus likewise the Country of Theopâ—rastus which Alexander determined to punish very severely by the mediation of Aristotle was pardoned That he benefited many particular persons is evident saith Ammonius from his Epistles to the King yet extant wherein he recommends severall persons to him Hence it is manifest that the Author of his life is mistaken when he affirmes that in Alexanders Asiatick expedition Aristotle accompanyed him to the Brachmanes where he writ that noble piece of the Lawes and institutions of 255 Cities That likewise he travelled over all Persia with Alexander where during the War Alexander died and Aristotle returned into his own Country This relation agrees not with the other circumstances of Aristotles life Alexander died in the fourth year of the hundred and thirteenth Olympiad two years before Aristotle's departure from Athens But as it is apparent that this mistake
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
Aristotle fully acquits himselfe in his Epistles to An ipater where he professeth that he married her only out of tâ—e good will which he bore unto Hermias and out of a compassion for the great misfortunes that had happened to her Brother adding that she was a woman endowed with extraordinary modesty and all other vertues His second wife was named Herpylis a woman of Stagira whom Apellico cited by Eusebius and perâ—aps from him â—uâ—das affirm he married after the death of Pythais With her he lived to his end as Hermippus cited by Athenaeus and â—imothaeus by Laertius affirm Timaeus a profess'd calumniator of Aristotle saith she was his Concubine and that Aristoâ—le lived with her following the counsell of Hesiod in his Georgiâ—ks from which calumny Hesiod is fully vindicated by Proclus By Herpylis he had one son as Apellico affirmeth whom he named after his own Father Nicomachus To him he dedicated his great Moralls which Cicero thinks to have been written by Nicomachus himselfe For I see not saith he why the son might not be like the Father This Nicomachus was a disciple of Theophrastus and much beloved by him under whom he profited exceedingly in Philosophy and arrived at much eminence therein Suidas saith he writ eight Books of Physick four of Ethick Cicero compares him both with his Tutor and Father Aristocles cited by Eusebius affirmeth he was bred up an Orphan by Theophrastus afterwards died young in the Warrs which relation agrees not with Aristotle's Will nor with Suidas or Cicero who averr that he writ Books out of which Laertius brings a citation in Eudoxo He had a Daughter also called Pythais who as Sextus Empericus affirmes was thrice married First to Nicanor the Stagirite friend to Aristotle Secondly to Procles who derived his pedigree from Demaratus King of Lacedemonia By him she had two Sons Procles Demaratus who studied Philosophy under Theophrastus Her last husband was Metrodorus Disciple of Chrysippus the Gnidian Master of Erastratus By him she had a son named after her Father Aristotle Of this Aristotle there is mention in the Will of Theophrastus where he is called the Son of Midias not Metrodorus Suidas affirmeth he died before his Grandfather CHAP. XIV His Disciples and Friends THe Disciples of Aristotle were so many and so eminent that Nicander of Alexandria wrote an expresse Book upon that subject which had it been extant would doubtlesse have given us an exact account of them whereas now we must rest satisfied with an imperfect Catalogue To omit the three Princes that were his Disciple Hermias Alexander of whom already and Antipâ—ter Successor to Alexanander in Macedonia who amongst other things wrote two books of Epistles in one whereof he related the death of Aristotle in the first place is mentioned Theophrastus of Eressus a City of Leshos the most eloquent of his Disciples Him he appointed to succced him in the School Phanias of Eressus also He wrote many Books often cited by Athenaeus amongst the rest Ammonius cites his Categories Analyticks and of Interpretation Eudemus of Rhodes esteemed by Aristotle in the second place next to Theophrastus His life was written by Damias as Simplicius affirmes who often mentions him He wrote Analyticks and a Geometricall History both cited by Simplicius and some other Histories cited by Laertius wherein hee said the Magi were of opinion that men should rise again after death He survived Aristotle Eudemus of Cyprus who died in Sicily where he took Dion's part as appeareth from Plutarch Aristotle in honour of him called his Dialogue of the Soul after his name Pasicrates Brother of Eudemus the Rhodian To him some ascribe the first lesser Book of Metaphysicks as Philoponus affirmeth Theodectes To him Aristâ—â—le dedicated some Books of Rhetorick mentioned by Valerius Maximus which hee afterward retracted Patricius conceives hee was rather a companion then a Disciple of Aristotle because he mentions him seven times in his Rhetorick which he is never observed to have done of any Disciple Clearchus of Soli. He wrote many Books often cited by Atheâ—aeus Dicaearchus Son of Phidias of Mâ—ssena in Sicily a Philosopher Oratour and Geometriâ—ian as Suiâ—as affirmeth He is cited by Cicero mention'd often by Plutarch amongst the best Philopâ—ers Arisloxenus Son of Mâ—esias a Musician of Tarentum in Italy who going to Maâ—tinia there studied Philosophy and Musick He heard his Father and Lamprus an Erythraean and Xenopholus a Pythagorean and last of all Aristoâ—le whom after his death he calumniated and wronged much because he had left Theophrastus his successour in the School whereas himimself was in great esteem amongst the Disâ—iples Thus Suidas Nicanor mentioned in his Will Philo who wrote against one Sophocles who caused the Philosophers to be voted out of Attica Plato the younger mentioned by Laertiâ—s and Philâ—pâ—nus Socrates a Bithynian mentioned by Laâ—râ—ius Mâ—ason a Phocian mentioned by Aelian as one of hose who assisted Aristotle in the ejection of Plaâ—o out of the Academy Galen likewise mentions him as Author of some mâ—dicinall writings ascribed to Aristotle Phrasidemus a Phocian mentioned by Laertius as a Peripatetick Philosopher It is likely he was a Disâ—iple of Aâ—â—stâ—â—le for he was contemporary with Theopâ—rastus Palaephatus of Abydas an Historian much beloved of Aristotle Callisthenes an Olynthian Aristotles Sisters Sonne of whom already Hipparchus a Stagirite of kin to Aristotle He wrote as Suidas affirmeth oâ— the distinctions of Sexes amongst the Gods of mariage and the like Leoâ— a Byzantine a Peripatetick Philosopher and Sophist Some aâ—firâ— he was a Disâ—iple of Aristoâ—les He was so excessively fat that coming to Athens upon an Embassy the people laught at him to whom he said do you laugh to see me thus fat I have a wife a great deal 〈◊〉 yet when we agree one bed will hold us both but when we disagree not the whole house The people suspecting him of conâ—ederacy with 〈◊〉 upon a 〈◊〉 of his came in a tumult to his house whereupon fearing to be stoned he strangled himselfe Aeschrion of Mitylene a heroick Poet loved much by Aristotle as Suidas saith Callippus an Athenian who also heard Plato Satyrus whose books of lives and characters are cited by Athenaeus Hieronimus the Rhodiaâ— eminent in Philosophy That he was Aristotle's disciple is acknowledged by Athenaeus Heraclides of Pontus a great Philologist To these add of lesse note Echecratides a Methymnaean and Adrastus a Macedonian both mentioned by Stephanus Euxithius mentioned by Plutarch Clitus a Milesian Menon the Historian Diâ—teles and Timarchus CHAP. XV. His Detractours AS the friends and followers of Aristotle were more in number then those of any other Philosopher so were also his detractours of whom having already had occasion to make some mention we shall not need to give any further account then this of Aristotles alledged by Eusebius How then is it possible that what Epicure relates of Aristotle can be true that when he was a young man
he take heed you do not fall in alluding to the punishment of fugitive servants Seeing one that used to steal garments in the bath he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do you come for unguents or for another garment Seeing some women hang'd upon an Olive-tree I would saith he all trees bore the same fruit Seeing a thiefe that used to rob Tombes he spoke to him in that verse of Homer What now of men the best Com'st thou to plunder the deceas't Seeing a handsome youth all alone asleep he awaked him saying in the words of Homer Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To one that feasted sumptuously he said that verse of Homer Son thou hast but a little time to live Plato discoursing concerning Idaeas and naming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say Tabletty and Cuppeity he said I see Plato the table and the cup but not the tableity and cuppeity Plato answered it is true indeed you have eyes by which the table and cup are seen but not an Intellect by which tableity and cuppeity are seen Being demanded what he thought Socrates he answered mad Being demanded at what time a man should marry a young man saith he not yet an old man not at all To one that asked what he should give him to let him strike him he answered a Helmet To a young man dressing himselfe neatly if this saith he be for the sake of men you are unhappy if for women you are unjust Seeing a young man blush take courage saith he that is the colour of Vertue Hearing two men plead against one another he condemned both saying one had stollen and the other had not lost Being demanded what wine he thought most pleasant he answer'd that which is drunk at anothers cost To one that said many deride thee he answer'd but I am not derided as conceiving saith Plutarch those only to be derided who are troubled at such things To one who said Life is an ill thing Life saith he is not an ill thing but an ill life is an ill thing As he was dining upon Olives they caused Tart to be set before him which he threw away saying Stranger when Kings approach withdraw The words of Laius's Officers to Oedipus Being asked what kinde of dogge he was he answer'd When he was hungry a Spaniel when his belly was full a Mastiffe one of those which many commend but dâ—re not take abroad with them a hunting Being demanded whether wise men might eat dainties all things saith he as well as others Being demanded why men gave to Beggers and not to Philosophers because saith he they are afraid they may be lame or blinde but are not afraid they may be Philosophers To one that reproached him as having counterfeited mony indeed saith he there was a time when I was such a one as you are but the time will never come that you will be as I am Coming to Mindus and seeing the Gates very large the City small Mindinians saith he shut your Gates left your City run out at them Seeing a thiefe that was taken stealing purple he apply'd that verse of Homer to him The purple death and potent fate have seiz'd To Craterus who invited him to come to him he returned answer I had rather lick salt at Athens then enjoy the greatest delicacies with Craterus Meeting Anaximenes the Oratour who was very fat Give us saith he some of your flesh it will ease you and help us The same Anaximenes being in the midst of a discourse Diogenes shewing a piece of salt-fish diverted the attention of his Auditors whereat Anaximenes growing angry See saith he a hard penny-worth of salt-fish hath broke off Anaximenes's discourse Some ascribe this to him Plato seeing him wash herbs came and whisper'd thus to him If you had followed Dionysius you would not have needed to wash herbs to whom he returned this answer in his ear if you had washed herbs you needed not to have followed Dionyfius To one that said to him many laugh at you and Asses perhaps at them saith he but they care not for Asses nor I for them Seeing a young man studying Philosophy Well done saith he you will teach those who love your outward beauty to admire your soul. To one that admired the multitude of votive offerings in Samothracia given by such as had escaped shipwrack There would have been far more saith he if those who perished had presented theirs Others ascribe this to Diagoras the Melian To a young man going to a feast he said You will come back Chiron alluding to the word which implyeth worse the young man came to him the next day saying I went and returned not Chiron No saith he not Chiron but Eurylion Returning from Lacedaemon to Athens to one that asked him from whence he came and whither he went From men saith he to women Returning from the Olympick Games to one that asked if there were much people there Much people saith he but few men He compared Prodigalls to fig-trees growing on a precipice whose fruit men tast not but crowes and vultures devoure Phryne the Curtezan having set up a golden Statue of Venus at Delphi he wrot on it From the iatemperance of the Grecians Alexander coming to him and saying I am Alexander the great King And I saith he am Diogenes the Dogg Being asked why he was called Dogg I fawn on those that give saith he I bark at those that will not give and I bite the wicked As he was gathering figgs the keeper of the Orchard spying him told him it is not long since a man was hang'd upon that Tree And for that reasou saith he I will clense it Observing Dioxippus the Olympick victor to cast many glances upon a Curtezan See saith he a common Woman leads the martiall Ramm by the neck To two infamous persons stealing away from him Fear not saith he doggs eat not thistles To one that asked him concerning a youth taken in adultery whence he was he answer'd of Tegea Tegea a City of Arcadia whereto he alluded is a publick Brothell Seeing one that in former times had been an ill Wrastler professe Medicine What is the matter saith he have you a designe to cast those down that have thrown you Seeing the Son of a common woman throw stones amongst a croud â—ake heed saith he you do not hit your Father To a youth shewing him a sword given him by one that loved him he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To some that extolled one who had bestowed something on him But you do not praise me saith he who deserved to receive it To one that redemanded an old Cloak of him if you gave it me saith he I must keep it if you lent it me I must make use of it To a suppositi tious person that said to him you have gold in your Cloak Yes saith he and for that reason I lay it under mee when I go
to sleep Being demanded what he had gained by Philosophy if nothing else saith hee at least this to be preapred for all fortunes Being demanded of what Country he was he answered a Citizen of the World To one that sacrific'd praying he might have a child you pray for a child saith he but never trouble your self what kind of child it may prove At an ordinary being demanded mony he answered the Master in that verse of Homer Ask others but from Hector hold thy hand He said the Mistresses of Kings were Queens for the Kings did whatsoever they would have them The Athenians having decreed to stile Alexander Bacchus and make me saith he Serapts To one reproaching him for living in filthy places the Sun saith he visits Kennells yet is not defiled Being at supper in the Temple they brought him course bread he threw it away saying nothing but what is pure must come within a Temple To one that said why do you who know nothing professe Philosophy he answer'd though I should but pretend to study Philosophy yet that were a profession thereof To one that recommended his Son to him saying hee was very ingenious and exceeding well educated he answered why then doth he need me Those who speak good things but do them not differ nothing from a Lute for that neither hears nor hath sense Hee went to the Theatre as all the people were going out being asked why he did so This saith he is that I study all my life time Seeing an effeminate young man are you not ashamed saith hee to use your self worse then Nature hath done she hath made you a man but you will force your self to be a woman Seeing an ignorant man tuning a Lute are you not ashamed saith he to try to make a Lute sound harmoniously and yet suffer your life to be so full of discord To one that said he was unfit for Philosophy why do you live saith he if you care not for living honestly To one who despised his own Father are you not ashamed saith he to despise him who is the cause you are so proud Hearing a handsome youth speak foolishly are you not ashamed saith he to draw a leaden dagger out of an ivory sheath Being reproached for accepting a Cloak from Antipater he answered in those words of Homer The gifts of Gods must not be thrown away One that hit him with a pole and then bid him take heed hee struck with his staffe and said and take you heed To one that sued to a Curtezan What mean you wretch saith he to sue for that which is much better to misse To one that smelled sweet of Unguents take heed saith he this perfume make not your life stink He said Slaves serve their Masters but wicked men their passions Being demanded why slaves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Footmen because saith he they have feet like men but such minds as you that ask the question Seeing an unskilfull Archer going to shoot he sate down at the mark lest saith he he should hit me He said lovers are unhappy in pleasure Being demanded whether death be ill how saith he can that be ill whereof when it cometh we have no sense Alexander coming to him and saying do you not fear me what saith he are you good or ill he answered good who replies Diogenes fears that which is good He said Learning is a regulation to young men a comfort to old men wealth to poor men and an Ornament to rich men To Didymo an Adulterer curing a maids eye take heed saith he least in curing the eie you hurt not the ball the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both the eye-ball and Virginity To one that said his friends lay in wait for him what then is to be done saith he if friends and enemies must be used alike Being demanded what is best amongst men he answered freedom of speech Coming into a school and seeing there many statues of the Muses but few Auditors by the help of the Gods Master saith he you have many Auditors To one that asked him how he might order himself best by reprehending saith hee those things in your self which you blame in others He gave good counsell to a person very dissolute being demanded what he was doing he answer'd washing an Aethiop He went backwards into the School of the Stoicks whereat some laughing are you not ashamed saith he to do that in the whole course of your life for which you deride me in walking Hee said men provide for their living but not for their well living He said it was a shame to see Wrastlers and Singing-Masters observe temperate dyet and moderate their pleasures one for exercise the other for his voice and yet no man would do so much for Vertue 's sake He said Pride like a shepheard driveth men whither it pleaseth Seeing the high walls of Megara he said Unhappy people minde not the height of your walls but the height of their courages who are to stand on the walls He compared covetous men to such as have the dropsy those are full of mony yet desire more these of water yet thirst after more Passions grow more intense by enjoyment of what they desire Seeing a man make love to old rich widowes This love saith he is not blinde but toothlesse Being demanded what beasts were the worst in the field saith he Bears and Lyons in the City Usurers and Sycophants He compared flattery to an empty tombe on which Friendship was inscribed Blaming Antisthenes for being too remisse in discourse in regard that when he spoke loudest he could hardly be heard and calling himselfe the Trumpet of reproofe Antisthenes reply'd he was like a Bee that makes no great noise yet stings sharply He said reproof is the good of others A certain Athenian asking him why he lived not with the Lacedaemonians whom he praised so much Physicians saith he though they study health converse with the sick He said other doggs bark at their enemies I my friends that I may preserve them He asked Plato if he were writing Lawes Plato affirmed he was Did you not write a Common-wealth before said Diogenes I did answers Plato And had not that Common-wealth Lawes saith he The other answering it had To what end reply'd Diogenes do you write new Lawes He said To give Physick to a dead body or advise an old man is the same thing To a bald man that reviled him I will not return your reproaches saith he yet cannot but commend your hair for leaving so bad a head To an Informer that fell out with him I am glad saith he of the enmity betwixt us for you hurt not your foes but your friends To one that reviled him No man saith he will believe you when you speak ill of me no more then they would me if I should speak well of you Alexander
sent him a dish full of bones with this message It was meat for doggs he answer'd Yea but not sit for a King to send He said it was the same fault to give to them that deserved nothing as not to give to them that do He said As houses where there is plenty of meat are full of mice so the bodies of such as eat much are full of diseases At a Feast one giving him a great cup full of wine he threw it away for which being blamed If I had drunk it saith he not only the wine would have been lost but I also Being demanded what was hardest he answer'd To know our selves for we construe most things according to our own partiality He said Medea was a wise woman not a Witch who by labour and exercise corroborated the bodies of effeminate persons whence arose the fable that she could renew age To one that profest himselfe a Philosopher but argued litigiously he said Why do you spoile the best part of Philosophy yet would be thought a Philosopher Questioning one of those young men that followed him he was silent whereupon Diogenes Do you not think saith he it bebelongs to the same man to know when to speak and when to hold his peace Being demanded how a man should live under the authority of superiours as we do by fire saith he not too near lest it burn not too far off lest we freez Seeing some women talking privately together Behold saith he the Asp borrowes poyson from the Viper Being demanded what was the heaviest burthen the earth bears he answered an ignorant man An Astrologer in the Forum discoursing to the people and shewing them in a tablet the erratick Starrs No saith Diogenes it is not the Starres that erre but these pointing to the people Being demanded what men are the most noble They saith he who contemn wealth glory and pleasure and over-master the contraries to these poverty ignominy pain death Seeing the servants of Anaximenes carrying many goods he demanded to whom they belong'd they answer'd to Anaximenes Is he not ashamed reply'd Diogenes to have so much houshold stuffe and yet not be master of himselfe He said Vertue dwelleth neither in a rich City nor a private House He said Poverty is a selfe-taught help to Philosophy for what Philosophy endeavours to perswade by words poverty enforceth in practise To a wicked man reproaching him for his poverty I never knew saith he any man punished for poverty but many for wickednesse He called Poverty a selfe-instructing vertue To one that reproached him with poverty What mean you saith he poverty never made a Tyrant riches many Alexander seeing him asleep in his Tubb said O Tubb full of wisdome The Philosopher rising up answer'd Great King One drop of Fortune's better far Then Tubbs repleat with wisdom are To whom a stander by reply'd One drop of Wisdom Fortune's Seas excells In unwise soules misfortune ever dwells Seeing an old woman painted if this he for the living you are deceived saith he if for the dead make hast to them To one bewailing his own misfortune as that he should not die in his own Country be of comfort saith he the way to the next World is alike in every place Having a great pain in his shoulder which troubled him much one said to him in derision why dost thou not die Diogenes and free thy self from this misery he answer'd it is sit they should live who know how to order their life for you who know not what to do or say it is a convenient time to die He used to say Aristotle dineth when Philip pleaseth but Diogenes when it pleaseth Diogenes At Coriâ—th seeing Dionysius the younger who was deposed from the Kingdom of Sicily This is a life saith he you deserve not you merit rather not to live here freely and without fear but at home in perpetuall imprisonment To some who commended Plato he said what hath hee done worthy commendation having professed Philosophy so long yet never moved any to grief To one demanding how he might take the greatest revenge upon his Enemy he answered by being good and vertuous your self In commending his Master Antisthenes he would say of him of rich he made me poor and instead of a fair house made me live in a Tubb CHAP. VI. His Writings OF the Writings ascribed to him are these Dialogues Ichthyas The Geay The Leopard The Athenian people Policy Ethick art Of Riches Erotick Theodorus Hypsias Aristarchus Of Death Epistles Tragedies 7. Helena Thyestes Hercules Achilles Medea Chrysippus OEdipus Sosicrates and Satyrus affirm that none of these were written by Diogenes the Tragedies Satyrus ascribes to Philischus of Aegina Sotion affirmeth these only to have been written by Diogenes Of Vertue Of Good Erotick The poor The Tolerant The Leopard Cassander Cephalio Philiscus Aristarchus Sisiphus Ganymede Chria's Epistles CHAP. VII His Death HE died as Demetrius saith at Corinth about 90. years old the same day that Alexander died at Babylon which according to Aelian was the seventh of Thargelion in the first year of 114 tâ— Olympiad The manner of his death is variously related Eubulus saith he lived to his end with Xeniades and was buried by his Sons As he lay sick Xeniades asked him how he would be buried he answer'd with his face downwards Xeniades demanding the reason because saith he all things will be turned upside-down alluding saith Laertius to the greatnesse of the Macedonians who not long before were a poor inconsiderable people Some report that being near death he gave order that his body should be left unburied that the wild Beasts might partake of him or be thrown into a ditch and a little dust be cast over it or thrown upon a dung-hill that he might benefit his Brethren Aelian saith that being sick to death he threw himself down from a bridge which was near the Gymnasium and ordered the Keeper of the Palaestra to take his body and throw it into the River Ilissus Others affirm he died of a surfet of raw flesh others that he stopp'd his own breath others that cutting a Cuttle-fish in pieces to throw it to dogs it bit asunder a Nerve in his foot whereof he died Others affirm he died as he was going to the Olympick Games being taken with a Feaver he lay down by the way and would not suffer his friends to carry him but sitting under the shade of the next tree spoke thus to them This night I shall be a Victor or vanquished if I overcome the Feaver I will come to the Games if not I must go to the other World and drive it away by death Antisthenes saith his Friends were of opinion he stopp'd his own breath for coming as they constantly used to visit him in the Cranaeum where he lived they found him covered they did
that which is so as it cannot be of that which is not To comprehensive phantasie three conditions are requisite 1. That it arise from that which is for many phantasies arise from that which is not as in mad men 2. That it be conformable to that which is for some phantasies are from that which is but represents the similitude of that which is not as Orestes derived a phantasie from that which was viz. from Electra but not according to that which was for he thought her to be one of the furies Comprehensive phantasie must be conformable to that which is and so impressed and signed as that it may imprint artificially all the properties of the thing phancied as Gravers touch all the parts of those things which they imitate and the impression made by a Seal on Wax exactly and perfectly beareth all its characters Lastly that it be without impediment for sometimes comprehensive phantasie is not creditable by reason of outward circumstances as when Hercules brought Alcestis taken out of the Earth to Admetus Admetus drew from Alcestis a comprehensive phantasie but did not credit it for he consider'd that she was dead and therefore could not rise again but that sometimes Spirits appear in the shape of the deceased Phantasy Phantaston Phantasticon and Phantasme according to Chrysippus differ thus Phantasy is a passion made in the Soul which sheweth it selfe and that which made it as when with our eyes we see white it is a passion engendred by sight in the Soul and we may call this a passion because the object thereof is a white thing which moveth us the like of smelling and touching Phantaston is that which maketh phantasie as the white and the cold and whatsoever is able to move the Soul that is phantaston Phantasticon is a frustaneous attraction a passion in the Soul proceeding from nothing as in those who sight with shadowes or extend their hands in vain for to phantasy is objected phantaston but phantasticon hath no object Phantasme is that to which we are attracted by that frustraneous attraction which happens in melancholy or mad persons as Orestes in the Tragedy when he saith Bring hither Mother I implore These snakie bloodie Maids no more Whose very lookes wound me all o're This he saith in his madnesse for he saw nothing wherefore Electra answers him Ah quiet in thy bed unhappy lie Thou seest not what thou thinkst before thy eye CHAP. V. Of True and Truth TRUE according to Zeno is that which is impressed in the minde from that whence it is in such manner as it cannot be from that which is not or as others True is that which is and is opposed to something False is that which is not yet is opposed to something also Truth and true differ three waies by Essence by Constitution by Power By Essence for truth is a body but true is incorporeall for it is a dicible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore incorporeall On the contrary Truth is a body as being the enunciative Science of all true things All Science is in some measure the supream part of the Soul which supream part is a body therefore truth in generall is corporeall By Constitution True is conceived to be something uniforme and simple by nature as It is day I discourse Truth as being a Science consisteth of many things by a kinde of conservation Wherefore as a People is one thing a Citizen another a People is a multitude consisting of many Citizens but a Citizen is no more then one In the same manner differeth truth from true Truth resembleth a People true a Cittizen for truth consisteth of many things collected true is simple By Power for true doth not absolutely adhere to truth A fool a child a mad-man may speak something true but cannot have the Science of that which is true Truth considers things with Science insomuch that he who hath it is wise for he hath the Science of true things and is never deceived nor lyeth although he speak false because it proceedeth not from an ill but good affection CHAP. VI. Of Comprehension COmprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first used in this sence by Zeno by a metaphor taken from things apprehended by the hand which allusion he exprest by action For shewing his hand with the fingers stretched forth he said such was Phantasy then bending them a little said such was Assent then compressing them and clutching his fist such was Comprehension Comprehension is a firm and true knowledge non-comprehension the contrary for some things we only think that we see hear or feel as in dreams and frenzies other things we not only think but truly do see or hear or feel These latter all but the Academicks and Scepticks conceive to fall under firm knowledge the other which we imagine in dreams or frenzy are false Whatsoever is understood is comprehended by the minde one of these two waies either by evident incursion which Laertius calls by sense or by transition from evidence Laertius collection by demonstration of which latter there are three kinds by Assimilation by Composition by Analogy By incurrent evidence is understood white and black sweet and soure By Transition from evidents by Assimilation is understood Socrates by his Picture by Composition as of a horse and a man is made a Centaure for putting together the limbes proper to both species we comprehend by phantasy that which was neither horse nor man but a Centaur compounded of both By Analogy things are understood two waies either by augmentation or when from common ordinary men we by augmentation phansy a Cyclops who not like Men that with Cares gifts are fed But some tall hill erects his head Or by Diminution as a Pigmey Likewise the Center of the earth is understood by analogy from lesser Globes To these kinds add Comprehension by transference as eyes in the breast by contrariety as death by transference as dicibles and place by privation as a man without hands just and good are understood naturally CHAP. VII Of Assent THese things being enough known which we have already explained let us now speake a little of Assent and approbation termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that is not a large place but the grounds thereof have been already laid For when we explained the power that was in the senses we likewise declared that many things were comprehended and perceived by the senses which cannot be done without Assent Moreover seeing that betwixt an inanimate and an animate being the greatest difference is that the inanimate doth nothing the animate doth something we must either take away sense from it or allow it assent which is within our power When we will not have a thing either to perceive or assent we in a manner take away the soule from it for as it is necessary that the scale of ballance which is laden should tend downwards so is it that the soule should
or in vicinity or contrariety which origine we cannot pursue beyond similitude But this we cannot do alwaies for there are innumerable words the reasons of which lyâ—hid To the infancy or rather stock and seed of such words beyond which no origine is to be sought neither if a man do enquire can he finde any they proceed in this manner The syllables in which v hath the place of consonant as in these words venter vafer velum vinum vomis vulnus have a thick and as it were a strong sound which the very custome of speaking confirmeth when from some words we take them away lest they should burden the eare for which reason we say amâsti rather then amavisti and abiit not abiâ—it and innumerable of the same kinde Therefore when we say Vis the sound of the word having as we said a kinde of force suiteth with the thing which it signifieth Now from this vicinity by that which they affect that is because they are violent vincula seem to be named and vimen quo aliquid vinciatur Thence vites because they claspe about those things by which they grow Hence also by similitude Terence calls a crooked old man vietum Hence the Earth worn into winding paths by the feet of passengers is called via but if via be so named quasi vi pedum trita the origine returnes to the vicinity But let us suppose it derived from the similitude it hath with vitis or vimen that is from its winding one asketh me why it is called via I answer from the windings and crookednesse thereof which the antients called vietum thence the rounds of a wheel vietos He demands how vietum comes to signifie winding I answer from the similitude of vitis a Vine He requires whence vitis is so named I say because it doth vincere those things which it comprehends He questions whence vincere is derived We say à vi He asks whence vis We give this reason because the word in its robust and forcible sound agreeth to the thing which it signifieth He hath nothing more to demand In like manner in this word Ego as Chrysippus observes in pronouncing the first syllable we depresse the under-lip as if it were to point to our selves then by motion of the beard we point to our own breasts of which Nigidius hath given more instances in his Grammaticall Commentaries The second question concerning words is of their power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of significants whence Chrysippus divided Dialectick into two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of significants and significats Here they enquire how many waies every thing may be said and how many waies a thing said may signifie Here is examined the ambiguity of words Ambiguity or amphiboly is a word signifying two or more things naturally and properly according to the language of the Nation in such manner that many senses may be collected from the same words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one way signifies the pot fell thrice another way the she-minstrell fell Every word according to Chrysippus is by nature ambiguous for the same may be taken two or more waies Neither is that any thing to the purpose which Hortensius calumniates in Cicero thus They affirm that they hear ambiguities acutely explain them clearly The same persons hold that every word is ambiguous how then can they explain the ambiguous by the ambiguous that were to bring a candle not lighted into the dark This is ingeniously and subtlely said but like that of Scaevola to Antonius you seem to the wise to speak acutely to fooles truly for what else doth Hortensius in that place but by his ingenuity and facetiousnesse as an intoxicating cup bring darknesse upon the unlearned For when they say every word is ambiguous it is understood of single words Ambiguities are explain'd by disputation no man disputeth by single words none therefore explaineth ambiguous words by ambiguous words And yet seeing that every word is ambiguous no man can explain the ambiguity of words except by words but those conjoyned and not ambiguous As when we say every Souldier hath two feet it doth not follow that a whole Regiment of Souldiers that have two feet should have in all but two feet So when I say every word is ambiguous I do not say a sentence nor a disputation although they are woven of words Every ambiguous word therefore may be explained by inambiguous disputation The third question is concerning Declination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some follow Analogie others Anomaly Analogie is a like declination of like in Latine proportio Anomaly is an inequality following the customes of declinations Chrysippus wrote six bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing that like things are noted with unlike words and unlike things with like words The last question is concerning Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon this subject Chrysippus wrote two bookes Laertius reckons more whose scope is not Rhetoricall but Dialectick as will easily appear to the Reader Of the Syntax of Axiomes of true and false Axiomes of possible and impossible of contingent and transient and ambiguous and the like which confer nothing to single speech or pleasure or grace to elocution There are five excellencies of speech Propriety Perspicuity Succinctnesse Decorum Elegance Propriety is a proper phrase according to Art not after the common expression Perspicuity is when that which is intended is delivered clearly Succinctnesse is when that only is comprised which is necessary to the thing Decorum is a conformity to the thing Elegance is an avoiding of vulgar phrase Amongst the faults of speech is Barbarisme a phrase not in use with the best persons and Solâ—ecisme a speech incoherently framed CHAP. XI Of Definition and Division DEfinition according to Antipater in his book of Definitions is speech by Analysis pronounced adaequately or as Chrysippus in his book of Definitions an answer to this Question what a thing is Those definitions are vicious which include any of those things which are not in the things defined or not in all or not in some so as if we should say A man is a rationall creature or a mortall grammaticall creature seeing that no man is immortall and some men are not Grammarians the definition is faulty We must therefore when we take those things which are common to the things we would define and others prosecute them so far untill it becomes proper so as not to be transferrible to any other thing as this An inheritance is riches adde which by the death of some person falleth to another it is not yet a definition for riches may be held many other waies as well as by Inheritance adde one word by right of Law now the thing will seeme disjoyned from community so that the definition is thus explained Inheritance is riches which by the death of some person falleth to another by right
choice of either are indifferent There is an appetition to the election of one but not more of this then of that The third kind of indifferents are those which are neither good nor ill expetible nor avoidable conducing neither to happinesse nor unhappinesse In this sense all things are called indifferent which are betwixt Vertue and Vice as health wealth strength glory and the like for we may be happy without these though their use hath some relation to happinesse their abuse to unhappinesse In this sense whatsoever we may somtimes use wel other times ill is indifferent which kind appertaineth chiefly to Ethick Again of Indifferents some are Naturall and move appetite as health strength soundnesse of sense and the like some Praeternaturall which move avertion as sicknesse infirmity and the like some Neuter which move neither appetite nor aversion as the constitution of the soul and body one capable of receiving Phantasies the other wounds Of naturall and praeternaturall indifferents some are primary others by participation Primary naturall Indifferents are motions or affections convenient with reason as health and strength Participant are those by which that motion or affection is communicated as a healthfull body â—ound sense Praeternaturall Indifferents are the contrary to these CHAP. XII Of Estimation EStimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain concurrence with convenient life which concernes all good Estimation is two-fold one a mediate power or use concurring with life according to nature such we call health or wealth as far as they conduce to life according to nature The other is the valuation of the Estimator imposed by him who is skilfull in such things Again Estimation is taken three waies First for absolute donation Secondly for return of approbation Thirdly as Antipater calls it Elective by which when some things are proposed we rather choose these then those as health before sicknesse life before death and riches before poverty In like manner disestimation is taken three waies the termes only changed to the contrary Donation according to Diogenes is a judgment that a thing is according to nature or conferreth use thereto Approbation is in in man not in things Election only in the goood not the indifferent Hence followeth another distinction of indifferents whereof some are preserred some rejected some neither preferred nor rejected Preferred are those which though they are indifferents have neverthelesse a sufficient reason why they are to be had in estimation as health soundnesse of sense exemption from griefe glory and the like Rejected are those which are not worthy any estimation as poverty sicknesse and the like Neuter are those which are neither preferred nor rejected as to extend or contract the finger These termes preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were invented by Zeno upon this ground As when we speak of the Court no man â—aith the King himselfe is preferred to dignity but those who are in some honour next and second to him in rank so when we speak of life we call not those things which are in the first place the preferred or promoted but those which are in the second and so likewise in the rejected Now forasmuch as good hath the first place it followes that what is preferred is neither good nor ill No good is reckoned amongst the preferred because that hath the greatest estimation but the preferred having the second estimation approacheth somewhat to the nature of good It is called preferred not that it conduceth to Beatitude but in respect of the rejected We define it thus an Indifferent with mean estimation for it could not be that nothing should be left in mean things that is according to or contrary to nature neither being left that nothing should be placed in them which is sufficiently estimable this being granted that there is not somthing preferred Rightly therefore this distinction is made and may more fully be explained by this smile As if we should suppose our ultimate end to be so to cast the dy that it may chance right the dy that shall be so to cast as to fall right must have some thing preposed and preferred towards its end and on the other side the contrary yet the preposition of the dy nothing conduceth to that end to those which are preferred relate indeed to the end but nothing pertain to the power and nature thereof Of the preferred some are in the Soul as ingenuity art progression and the like some in the body as life health strength ability soundnesse beauty some externall as riches honour nobility and the like In like manner of the rejected some are in the Soul as he betude ignorance some in the body as death sicknesse infirmity maim deformity Some externall as poverty dishonour and meannesse Likewise of the Neuter some are in the Soul as imagination assent some in the body as whitenesse blacknesse some externall which having no estimation or use are of little value Those which are preferred in the Soul conduce more to living according to Nature and are of more worth then those of the body or the externall as to have a good disposition of mind is better then to have a good disposition of body Again of the preferred some are preferred for themselves as ingenuity countenance state notion and the like some for others because they effect somthing as Riches and Nobility some both for themselves and others as health strength soundnesse ability for themselves as being according to Nature for others as affording no small benefit As concerning Reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysippus and Diogenes affirm that being separated from utility we should not so much as stretch out our finger for it But those who followed them not able to withstand Carneades affirmed Reputation to be preferred for it selfe and that it was proper for an ingenuous man freely educated to desire to be well spoken of by his Parents kinred and good men and that for the thing it self not for the use thereof adding that as we provide for Children though to be born after our death so we must provide for future reputation after death even for its own sake separated from all use In like manner of the rejected some are rejected for themselves some for others some both for themselves and others which appears by the rule of Contraries CHAP. XIII Of Actions and Offices OF those Actions which proceed from appetite some are offices some praeter-offices some neuter Office is that which is preferred and hath a good reason for the doing thereof as being convenient to life or as others Office is whatsoever reason requireth to be done as to honour our Brethren Parents Country to relieve our friends Zeno first gave it this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an action conformable to the dictates of nature and extends even to plants and irrationall living creatures for offices
Babylon was carried by Iohanan son of Caree into Aegypt The Jewes were carried away by Nebuchadnezzar at what time Tarquinius Priscus reign'd at Rome Vaphres in Aegypt to whom the rest of the Jewes fled which was in the fortie seventh Olympiade 160 years before Plato was born This opinion once held was afterwards retracted by Saint Augustine in his Book of Retractations and confuted de Civit. Dei 8. 11. CHAP. II. His first Education Exercises and Studies WHilst Plato was yet an Infant carried in the armes of his Mother Pâ—rictione Aristo his Father went to Hymettus a mountaine in Attica eminent for abundance of Bees and Honey to sacrifice to the Muses or Nymphs taking his Wife and child along with him as they were busied in the divine rights she laid the Child in a thicket of Mirtles hard by to whom as he slept in cunis dormients came a swarm of Bees artists of Hymettian Hony flying and buzzing about him and as it is reported made a honey-combe in his mouth This was taken for a preâ—age of the singular sweetnesse of his discourse his future eloquence foreseen in his Infancy His Parents saith Alexander named him after his Grandfather Aristocles Speusippus instituted in his domestick documents extolleth his sharpnesse of apprehension whilst yet a Child and the admirable modesty of his disposition which was such that he was never even all those years seen to laugh immoderately affirming that the beginnings of his youth were season'd with labour and love of Study which Vertues encreased and met with all the rest when he came to mans estate Of Dionysius the Grammarian mentioned in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he received the first â—udiments of Learning Of Aristo an Argive he learned the Art of Wrestling at that time much in esteem as being one of the Olympick Exercises wherein he became so great a Proficient that some affirm he wrastled at the Isthmus in the Pythian Games As in years and vertue so likewise he encreased extraordinarily in outward proportion and shape insomuch that Aristo named him Plato which implyeth Latitude in allusion to the largenesse of his person others say to the widenesse of his shoulders Neanthes of his forehead some to his large Eloquence Whatsoever the occasion were this name wore out and displaced the other That he was called also Sarapis is affirmed by â—esychius There was not any imperfection throughout his person except a gibbosity in the hinder part of his head and as Timotheus affirms a kind of Hesitation in his speech He learned also as Dicearchus relates to Paint He addicted himselfe much to Poetry and wrote many Poems First Dithyrambs then Epick Poetry which comparing with Homer and finding far short of him he burned Then he betook himselfe to writing Tragedies He made a compleat Tetralogie four Drama's as the manner was when they contested to be presented at four severall Festivalls Lenaean Panathenaean Chytraean the fourth Satyricall and gave it to the Players to be acted intending to contest for the Palm upon the Olympick Theater but the day before it should have been presented chancing to hear Socrates discourse at the Olympick Theatâ—r before the Bacchanals he was so taken with that Syren that he not only forbore to contest at that time but wholly gave over all Tragick Poesy and burned all his Poems saying that of Homes Vulcan come hither Plato needs thy aid From that time the twentieth year of his age which falls about the 4th of the 92 Olympiad he became a follower of Socrates and studied Philosophy Some affirm of the truth of which report Aelian justly doubts he was driven by poverty to betake himselfe to the Warres but intercepted by Socrates and instructed in that which concerns Mâ—nkind he sold his armes and through his perswasion addicted himselfe to Philosophy That he fought for his Country is certain express'd in his answer to Crobylus the Sycophant Aristoxenus and Aelian affirm he was engaged thrice First at Tanagra the second time at Corinth and lastly at Dâ—lium where he fought best of all the Souldiers Thus Aristoxenus But that this is false may be easily evinced by computation of times The first fight of the Athenians at Tanagâ—a was in the 4 t year of the 80â— Olympiad 17 years before Plato was born The second in the first of the 89â— when he was but six years old The fight at Dâ—lium was in the first of the 89th at what time 〈◊〉 wasâ— but foure years old from the last words of Aristoxenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying that at Delium he had the prize for sighâ—ing best may be conjectured that this was meant of Socrates who was thrice personally engag'd and at Delium should have had the prize for fighting best but that his modesty procured it to be conferr'd upon Alcibiades CHAP. III. His Masters in Philosophy and his Travells to that end Socrates the night before Plato was recommended to him dreamed that a young Swan fled from Cupid's Altar in the Academy and sat in his lap thence flying up to Heaven it delighted both Gods and Men with its Musick As Socrates the next day was relating this to some of his Auditors Aristo came at the same time and presented his Son Plato to him to be his Disciple As soon as Socrates saw him reading in his looks his ingenuity Friends saith he this is the Swan of Cupid's Academy Eight years he lived with Socrates in which time he committed as others of his Disciples the effect of his Masters discourse to writing hereof he composed Dialogues but with so great additions of his own that Socrates hearing him recite his Lysis cry'd out Oh! Hercules how many things doth this young man feigne of me For not a few things addes Laertius of those which he writ Socrates never spoke At the time of Socrates's arraignment the first year of the 95th Olympiad he was one of the Senate the youngest of that Convention That he was a Senator implies he was full thirty years old at that time according to Solon's Law This argues Hermodorus of a mistake who saith he was twenty eight years old when he fled to Megara upon the death of Socrates and subverts the accounts of those who under-reckon his birth The Judges being much displeas'd at Socrates Plato went up into the Oratour's Chair intending to plead in his defence and began thus Though I Athenians am the youngest of those who come up into this place But all the Senate crying ouâ— of those who go down he was thereupon constrained to do so Socrates being condemned Plato offer'd him to procure so much mony as might purchase his liberty but Socrates refused the offer About that time Socrates his friends being met together to condole his death Plato encourag'd them and bid them not despair for that himself was capable to govern the School and in so saying drunk to
Apollodorus who answer'd he would sooner take up the cup of poyson from the hand of Socrates then pledge him upon that condition Upon the death of Socrates Plato whose excessive grief upon that occasion is observed by Plutarch with others of his Disciples fearing the Tyranny of those persons who put their Master to death â—ed to Euclid at Megara who friendly entertained them till the storm was blown over Apuleius saith that before he came to Socrates he was initiated in the Sect of Heraclitus But more likely is that which is affirmed by Laertius that after Socrates's death he applyed himselfe to Craâ—ylus a follower of Heraclitus and to Hermogenes He conceived saith Saint Augustine that his own invention and Socrates ' s instructions came short of the true aime of Philosophy He considered with himselfe what course he should take to benefit himselfe most for this purpose he determined to travell to any place where report told him he might drink of the spring of Learning even to the farthest parts of the Earth saith Cicero First to Italy where he addicted himselfe to the discipline of Pythagoras which though he saw replenished with curious and high reason yet he chiefly affected to imitate the continence and chastity thereof though the Pythagoreans themselves affirme he had all his naturall Philosophy from thence Perceiving the knowledge of the Pythagoreans to be assisted with other disciplines he went to Cyrene to learn Geometry of Theodorus the Mathematician thence to Aegypt which was then under the Empire of Artaxerxes Mnemon under pretence of selling Oyle but the scope of his journey was to fetch Astrology from thence To learn Arithmetick and Celestiall Speculations of the Barbarians saith Cicero and to be instructed in the rites of the Prophets He travelled over the Country inâ—orming himselfe all the way by their Priests of the multiplicious proportions of Geometry and the observation of Celestiall motions At what time the young Students at Athens â—ere enquiring for Plato to instruct them he was busied in surveying the inexplicable banks of Nilus the vast extent of a barbarous Country and the winding compasse of their trenches a Disciple to the Aegyptian old men Having taken a full survey of all the Country he at last setled himselfe in the Province of Sais Learning of the Wise men there what they held concerning the Vniverse whether it had a beginning and whether it is moved at present wholly or in part according to Reason From these Pausanias affirmes he learn'd the Immortality of the Soul which that they held as likewise the transmigration thereof into severall bodies is affirmed by Herodotus Some say that Euripides followed him to Aegypt and falling sick was cured by the Priests with Sea-water whereupon he said The Sea doth wash away all ills of Man But this agrees not with the time of his death which was before that of Socrates viz. in the 93d Olympiad From Aegypt Plato returned to Tarentum in Italy at what time L. Camillus and P. Claudius were Consuls at Rome as Cicero affirmeth What Fasti he used I know not for in those which are now with us received as authentick there are no such Consuls during the whole life of Plato And indeed in those times Rome was for the most part govern'd by Tribunes Here he conversed with Eurytus of Tarentum the Elder Archytas the Elder at whose discourse concerning Pleasure he was present and with the rest of the Pythagoreans Echecrates Timaeus Acrio corruptly in Valerius Maximus Ario and Coetus Locrians Thus to the learning of Socrates he added that of Pythagoras and informed himselfe in those things which Socrates neglected He would have gone also to the Indians and to the Magi but that the Warres which at that time were in Asia hindred him CHAP. IV. What Authors he follow'd EUgubinus affirmes that Plato borrow'd the mystick part of his Philosophy from Hermes Trismegistus particularly that concerning the Divine Goodnesse which I suppose he rather asserts from his own conjecture in regard Plaâ—o had been long in Aegypt then from any good Authority He was induced thereunto by those Books which are now commonly but falsely vented under the name of Hermes Trismegistus whereas the learned Casaubon in his Exercitations upon Baronius hath sufficiently taught us the forgery of those Books which seem by some Impostor to have been compiled out of the works of Plato and the Divine Scripture That Plato received some light from Moses is affirmed with much greater Authorities of severall Nations and Religions Of Iewes by Aristobulus Plato saith he followed our Law in many things his various allegations evince him a curious observer thereof for the Volumes of Moses were translated before Alexander's time And Iosephus Plato chiefly followed our Law-giver Of Philosophers by Numenius what is Plato saith he but Moses speaking Greek Of Fathers by Iustine Martyr Clement Alexandrinus Eusebius Theodoret Saint Augustine c. When Plato went to Sicily he bought the Books of Philolaus a Pythagorean which were three of Nâ—turall Philosophy the first that ever were published out of that School Some say he had them of Dionysius's friends for four Alexandrian Minae Others that Dionysius had them of a young Man one of Philolaus's Disciples and gave them to Plato Others that he sent to Dion at Syracuse to buy them for him which he did for 100 Minae Agellius saith ten thousand Denaries For having received of Dionysius above eighty Talents he was very full of mony Out of these he is said as Agellius and Laertius affirm to have taken a great part of his Timaeus for which derided by Timon in Sillis thus You Plato with the same affections caught With a great Summ a little Treatise bought Where all the knowledge which you own was taught Alcimus in his four Books to Amintas affirmes that Plato borrow'd much from the writings of Epicharmus the Comick Poet in the first Book he hath these words In Sensibles saith Plato neither magnitude nor quality is permanent but in continuall fluxion and mutation as if we should substract number from them which are neither equall nor certain nor quantitative nor qualitative these are they where generation is alwaies their essence never To Insensibles nothing can be added nothing taken away This is the nature of Eternall Beings the like and same ever Thus Plato cited by Alcimus Indeed he teacheth this in many places particularly in Timaeo where he at large explaineth what is that which never is and never had beginning and that which hath beginning but no being He concludes the first comprehensible by the Intellect with Reason the other by sence and opinion But the citation of Alcimus seems to refer to Plato's Theaetetus the subject of which Dialogue is Science there he examines some Definitions of Science by the Antients amongst the rest the