Chrysippus Poâ—sidonius and Antipaâ—er affirm it to be the Air. Boethus assâ—rts the Globe of the Fix'd Sâ—ars to be the Divine Nature Nature they sometimes define to bâ— that which comprehends and embraces the World sometimes that which causâ—s the Products of the Earth to groâ— and flourish Nature therefore is a Habit deriving motion from it self according to the Sâ—ermatic Rationalities terminating and putting an end to those things that flow from her at certain prefix'd times and performing what she was ordain'd for and it is apparent that she aims at profitable Pleasure by the Structure of Man. On the other side Zeno Chrysippus Posidonius and Boethus in their Treatises of Fate assert all things to have been created by Fate Now Fate is a Series of things link'd together or else thâ—t Reason by which the World is administer'd They also allow all manner of Divination to be substantial or else Providence Which was the Opinion of Zeno Chrysippus Athenodorus and Posidonius But Panaetius will not yield it to be a Substance for that the Prima Mâ—tâ—ria or first Matter was the Substance of all things as Cleanthes and Zeno both acknowledge Now Matter is that of which any thing consists and it is call'd sometimes Matter sometimes Substance or the Caâ—se of all things both general and particular but the Substance of the Whole neither increases nor diminishes A Body they say is a terminated Substance as Apollodorus and Antipater define it It is also Passive for if it were immutable those things which are could not be form'd out of it Hence the Division of it extends to Infinity Which Chrysippus denies for that there is nothing Infinite which can be divided The Mixtures also are made quite through the whole and not with Limitation or by Apposition of Parts for a small Quantity of Wine being thrown into the Sea will resist for a time but soon mingle and lose its Nature They also affirm That there are Daemons or Spirits which have the Guardianship of Humane Affairs and that the Souls of Wise men being departed from the Bodies become Hero's As to those things that derive their Original from the Air they say That Winter is the congealing of the Air by reason of the Sun's remoteness the Spring a more moderate Temper of the Air upon the Return of the Sun to our Hemispere Summer when the Air is heated by the approach of the Sun to the North and that the Fall of the Leaf is occasion'd by the Sun's Departure from us That the Winds are the Flowings and Inundations of the Air various in their Names according to the Climates from whence they come and of which the Sun is the Cause by exhaling the Clouds That the Rain-bow is the Reflexion of the Sun-Beams upon Watery Clouds Or as Possidonius defines it the Manifestation of some part or portion of the Sun or Moon in a dewle Cloud concave and shewing it self firm and contiguous to the apprehension of Sight as the Periphery of a Circle fancy'd in a Looking-Glass That Comets Bearded Comets and other Celestial Meteors are substantial Fires caus'd by the thicker Part of the Air drawn up into the Ethereal Region A Sun-Beam the kindling of a sudden Flame swistly darted through the Air and representing to the Sight the Figure of a long Line The Rain is the Alteration of a Cloud turn'd into Water when the Moisture exhal'd by the Sun either from the Earth or the Sea loses its first Operation and thickens into Ponderosity which being congeal'd is call'd Frost or Ice Hail is a more solid Cloud crumbl'd by the force of the Wind. Snow is the Moisture of a compacted Cloud according to Possidonius Lightning is the kindling of Clouds shatter'd and brok'n by the Wind as Zeno defines it Thunder is a Noise which proceeds from the rushing of the Clouds one against another A Thunder-Bolt is a vehement kindling and baking of a substantial Cloud which then comes poudring down upon the Earth the Clouds being once brok'n and shiver'd in pieces A Typho is the sâ—oaky Wind of a broken Cloud carry'd vehemently to the Earth A Prester or Fiery Whirlwind is a Cloud surrounded with Fire carry'd by the Wind into the Concavities of the Earth or else a Wind enclos'd in the Bowels of the Earth according to Posidonius Of which there are several sorts as Earth-quak's Yâ—â—nings of the Earth Burnings and Ebullitions Now having plac'd the Earth in the middle they make it the Center of the whole next to which is the Water which has a Center likewise with the Earth so that the Earth seems to be in the Water and above the Water is the Air in a Body resembling a Sphear That there are five Circles in the Heavens the Arctic which always appears the Summer Tropic the Equinoctial the Winter-Tropic and the Antarctic They are also call'd Parallels because they never meet one another The Zodiac is an oblique Circle because it touches the Parallels They also reckon five Zones the Frigid Zone beyond the Arctic Pole uninhabited through extremity of Cold the Temperate Zone the Torrid Zone the Southern Temperate Zone and the Southern Frigid Zone They further conceive Nature to be an artificial Fire tending her own way to Generation which is also a fiery and artificial Spirit That the Soul is sensible and is a Spirit bred within us therefore it is a Body and remains after Death but is liable however to Corruption But the Soul of the whole is incorruptible the Parts of which are Souls of Beasts Zeno and Antipater affirm the Soul to be a Hot Spirit as being that with which we breath and by which we are mov'd Cleanthes also asserts That all souls are so long durable till they lose their Heat But Chrysippus allows that Pre-eminency to none but the Souls of Wise men As to the Senses they affirm Sight to be the Interval between the Sight and the subjected Light conically extended according to Chrysippus But as Apollodorus defines it that Part of the Air which resembles a Conical Figure next the Sight of which the Basis is the Object next the Sight which is apparent to be seen when the Air is smitten with a Wand Hearing is the interval of Air between the Speaker and the Heurer smitten into Circles which upon that Agitation flows into the Ears like the Circles made by a Stone in a Cistern of Water That Sleep proceeds from the Relaxation of the sensible Faculty being put upon the stress in the Principality of the Soul. That the Passions are occasion'd by the Alterations of the Spirit The Seed is that which was appointed by Nature to generate the like to that by which it was begotten and that the Seed of Man mixes its Moisture with some Parts of the Soul thereby to communicate the Reason of the Parent to the Thing generated which Chrysippus affirms to be a Spiritual Substance as appears by the Seeds that are sown in the Earth which being too old never grow
his Daughter Ptolomy the Aethiopian Antipater the Cyrenean Arete's Disciple was her Son Apristippus Sur-named Metrodidactus whose Scholar was Theodorus first Surnamed the Atheist then the Deist Antipater's Disciple was Epitimedes the Cyrenean whose Hearer was Paraebates and his Disciple Hegesias Surnam'd Pisithanatus and Aniceris by whom Plato was redeem'd Now they who embrace the Doctrine of Aristippus and are from him call'd Cyrenaics hold these following Opinions In the first place they assert two perturbations of the Mind Pain and Pleasure the one a smooth the other a rough Motion That there is no difference between Pleasure and Pleasure and that no Pleasure has any thing more peculiar to it than another as being that which all living Creatures desire The other which is Pain they all endeavour to avoid As for the pleasure of the Body which they assert to be a sort of End as Panaetius relates in his Treatise of the Sects they do not allow it to be that sedate Pleasure occasion'd by the privation of Pain and cessation of Trouble which Epicurus defends and maintains to be the End. For they hold that there is a difference between the End and Felicity For the End is only pleasure in part but Felicity is a compos'd Body consisting of all the parts of Pleasure into which number are to be reckon'd both past and present Moreover that Pleasure in part is to be desir'd for it self happiness not for it self but for the sake of all the pleasures divided Now for proof that the End is Pleasure we find our selves all accustomed to it from Children not of our own choice but by the Impulse of Nature and that when we enjoy it we seek nothing farther On the other side that there is nothing which we seek more to avoid than its contrary Pain Moreover that Pleasure is a Good though proceeding from the vilest Actions as Hippâ—baâ—us relates in his Treatise of Sects For though the act be Evil yet the Pleasure that proceeds from it is desirable and good But the removal of Pain is not by them as by Epicurus taken for Pleasure nor is the cessation of Pleasure by them accounted Pain for that both consist in Motion but neither cessation of Pain nor privation of Pleasure are Motions seeing that cessation of Pain is no more than as it were the condition of him that sleeps Moreover they affirm that perverseness of Mind can make no choice of Pleasure nor do they believe that all the Pleasures and Pains of the Mind proceed from the Pains and Pleasures of the Body For that in the Soul there is a joy for the Prosperity of our Country besides the pleasure we take in our own private happiness Nor do they believe the remembrance of past or the expectance of future enjoyments to be Pleasure which was the Opinion of Epicurus for time puts a stop to the motion of the Soul. Nor will they allow Pleasure to consist in seeing or hearing only For we hear with delight those that feign a Lamentation but a real Mourning is displeasing to our Ears Moreover they call the privation of Pain or Pleasure the Middle Condition between Both. However they hold the Pleasures of the Body far to excell those of the Mind and that therefore the pains of the Body are more grievous and whence it happens that offenders are more tormented with corporeal Punishment For pain is more grievous to endure pleasure more familiar and grateful which was the reason that some took greater care of their Bodies than of their Souls And therefore seeing pleasure is to be desir'd for the sake of this Pleasure the efficient causes of some pleasures many times are troublesome and a croud of pleasures becomes most irksome as not creating any true Felicity They would not have a Wise Man to live always in pleasure nor a Fool alwayâ— in pain but for the most part And they think it sufficient for a Man to enjoy the satisfaction of one Pleasure at a time As for Wisdom they hold it to be a Blessing but not to be desir'd of it self but for the sake of those things that proceed from it That a Friend is to be loved for the use we make of him for that he is a part of the Body so long as he continues a Friend That some Vertues are common to Fools as well as Wise Men. That Bodily exercise conduces to the attaining of Vertue That a Wise Man will never give way to Envy Incontinency nor Superstition for they proceed from want of Judgment But they allow him to grieve and fear as being natural to Mankind That Wealth is an efficient cause of Pleasure but not to be desir'd for it self That the affections were also to be included but they did not pretend to tell us from whence they proceeded They made little inquiry into Natural Philosophy by reason of its difficulty and obscurity But for Logick they had a kindness as being so singularly useful Yet Meleager in his Second Book of Opinions and Clitomachus in his First Book of Sects both deny that they minded at all either Natural Philosophy or Logic. For they thought that he who rightly understood the nature of Good and Evil might be able both to argue and speak well that he was out of the danger of superstition and had no reason to be afraid of Death That there was nothing just honest or dishonest by Nature but only by Law and Custom However a good Man forbears to act any thing absur'd or wicked by reason of the Censures of the World and Punishments to which Offenders are liable That to be wise was to make a progress in Philosophy and other things wherein a Man was deficient before They held that one Man was more affected with grief than another and that the Senses did not always give true Information They also that call'd themselves Hegesiacs had the same prospects of Pleasure and Pain Besides they held that there was nothing of Kindness nothing of Friendship or Beneficence because they do not desire these things for their own but for the sake of benefit and necessity and for the sake of those occasions which give them Life and Being That for a Man to enjoy a Life of perfect Felicity was absolutely impossible for that the Body was subject to a thousand Distempers and the Soul sympathiz'd with the Body besides that fortune frustrated our expectations in many things That Life and Death were both to be desired and that nothing was either pleasant or unpleasant by Nature but that through Scarcity Novelty and Satiety some things were delightful others distastful That Wealth and Poverty had no relation to Pleasure for that the Peasures of the Rich and the Pleasures of the Poor were still the same That there was no difference between Servitude and Freedom Nobility and meanness of Extraction Honour and Dishonour according to the Standard of Pleasure That it was expedient for a Fool to live but indifferent to a Wise Man. That a
again into a most firm and durable substance The second was a Geometrician of Cyrene and Plato's Master The third the Author of a Treatise Concerning the Exercise of the Voice The fourth he that wrote the Lives of the Legislators beginning from Terpander The fifth a Stoic The sixth he that wrote the Roman History The seventh a Syracusian that wrote of Military Discipline The eighth of Byzantium a famous writer of Politicks The ninth mention'd by Aristotle in his Epitome of the Rhetoricians The tenth a Theban Statuary The eleventh a Painter of which one Polemo makes mention The twelfth an Athenian Painter mention'd by Menodotus The thirteenth an Ephosian Painter of whom Theophrastus speaks in his Treatise of Painting The fourteenth an Epigrammatist The fifteenth wrote the Lives of the Poets The sixteenth a Physician and Disciple of Athenaeus The seventeenth a Chiote and a Stoic Philosopher The eighteenth a Milesian and a Stoic likewise The nineteenth a Tragedian and our own Philosopher makes the twentieth The LIFE of PHAEDO PHaedo an Elean born of a noble Family being taken in the general Sack of his Country was constrain'd for a livelihood to keep a small Victualing-House to which after he had got him a little Door he enjoy'd Socrates for his Bed-fellow and Master till Alcibiades or Crito by the persuasion of Socrates redeem'd him from that Penury and from that time forward he apply'd himself with great diligence to the study of Philosophy He wrote several Dialogues which are undoubtedly acknowledg'd to be his But his Zopyrus Simo and Nicias are called in question His Medus is said to have been written by Aeschines or as some will have it by Polyaenus His Antimachus is controverted And his Scythian Proverbs are attributed to Aeschines His Successor was Plistinus of Eleia and after him the Disciples of Menedemus of Eretricum and Asclepiades the Phthiasian Successor to Stilpo till their time call'd Eliaci but then again from Menedemus Eretrici But of him more hereafter in regard he was the head and founder of that Sect. The LIFE of EVCLIDES EVclides born at Megara adjoyning to the Isthmus as some assert or in Gelo as Alexander affirms in his Successions is reported to have been a great admirer of Parmenides whose writings he continually studied From him the Megarici took their denomination afterwards called Eretrici and after that Dialectici So nam'd by Dionysius the Carthaginian because they always wrote by way of Question and Answer To this great Man says Hermodotus repair'd Plato and all the rest of the Philosophers after the death of Socrates fearing the cruelty of the thirty Tyrants He allow'd but one Supream Good tho' he gave it several Names For sometimes he call'd it Prudence sometimes God and at other times the Great Intelligence He deny'd whatever was contrary to the Supream Good affirming there was no such thing For which he brought his Proofs not by way of Assumption but by way of Inference and Conclusion He also condemn'd the use of Allegories in Disputations For said he they consist either of Similitudes or Dissimilitudes If of Similitudes then it behoves the Disputant to insist upon the Similitude rather than upon those things for which the Illustration is intended If of Dissimilitudes then the Comparison is to no purpose Timon therefore derides him together with the rest of the Socratics in the following Lines Phaedo be hang'd with all his Rakeshame Crew I neither mind 'em nor their Trifles view Nor their fam'd Euclid neither fam'd for what For plaguing Megara with brawling Chat. He wrote six Dialogues entitl'd Lamprias Aeschines Phoenix Crito Alcibiades and Eroticum To Euclid succeeded Eubulides the Milesian who form'd in writing several Moods and Figures in Logic by way of Interrogation under the names of the Fallacious the Latent the Electra the Involv'd the Sorite the Horned and the Bald of which Timon Contentious Euclid with his Horned Queries And ranting Bumbast his admirers wearies Yet after all his babling thus by rote Demosthenes's R sticks in his Throat For Demosthenes seems to have been once his hearer but because he pronounc'd the Letter R worse than his Master he forsook his Master that could not remedy his impediment As for Eubulides it is manifest that he was a great Enemy to Aristotle in whose writings he finds a thousand faults Now among the rest that succeeded Eubulides Alexinus was one famous for a Brangler and a Man of strong parts for which reason he was call'd Alexinus but against no Man so much embitter'd as against Zeno. This Alexinus as Hermippus relates travelling from Elis to Olympia there divulged his Philosophy at what time being ask'd by his Scholars why he tarry'd there He reply'd That he intended to set up a new Sect and give it the Title of Olympiac Thereupon his Scholars finding their Provision spent and the place very unhealthy left Alexinus to shift for himself with one Servant only Afterwards as he was swimming in the River Alpheus the sharp end of a Reed ran into his Body of which wound he dy'd Which occasion'd this Epigram of our own 'T was then no story that a Nail should lame The Foot of one that in a River swam For Alexinus in Alpheus found The cursed Reed that gave him his death's wound He not only wrote against Zeno and Ephorus the Historian but several other Treatises Euphantus also the Olynthian was another admirer and follower of Eubulides who wrote the Story of his own Times and several Tragedies which won him great Reputation at the Public Exercises He was also Tutor to King Antigonus to whom he wrote a Treatise of Regality and Kingly Government very much applauded among the Learned and dy'd meerly of old Age. Eubulides had also several other Scholars and among the rest Apollonius Sur-nam'd Cronus The LIFE of DIODORVS DIodorus was the Son of Amenias an Iassian Sur-nam'd also Cronos of whom Callimachus seems to have been a bitter Enemy and writes in derision Yet Momus is so kind upon the Wall To write his Name in Letters Capital Cronos the Wise Oh! never then despise The Man whom Momus has Sur-nam'd the Wise He was a Logician and the first who is reported to have found out the Involv'd and Horned Enthymemes While he Sojourn'd with Ptolomy Soter Stilpo put several Logical Questions to him which when he was not able readily to resolve the King laught at him and call'd him Cronos in derision Thereupon he retir'd from the Banquet and after he had written a whole Treatise upon the Question propounded to him he dy'd for meer Grief Which occasion'd this Epigram of ours Poor Diodorus Cronus which of All The Daemons was it ow'd thee so much Gall So to besot thy Brains thou cou'dst not speak And then with silly Grief thy heart to break Alas thou couldst not Stilpo's knot unty 'T was knit too fast and that 's the reason why 'T was that took P and K from thy Name So Kronos Onos or an Ass
this answer 'T is not an easie thing said he to hang a green Cheesâ— upon a Hook. Another time he was ask'd who were the least troubled with care They said he that give themselves the least trouble to spend the day in quiet He was also ask'd whether it were good to marry a Wife for this Repartee is also ascribed to him If thou marriest a deformed Woman said he thou wilt always be in discontent and if thou marriest a beautiful Woman she will be common He call'd old Age the Haven of all Diseases for that all our miseries and sufferings seem to be unladen and put there ashore That Honour was the Mother of Years Beauty a good Passenger and Riches the Sinewâ— of Business To one that had spent his Estate in Lands The Earth said he formerly swallowed Amphiaraus but thou hast devoured the Earth He was wont to say 't was a great evil not to be able to suffer Evil. He reprehended those that buried the Bodies of the dead as if there remained no feeling after death He was us'd to say that 't was better to pleasure others with his Beauty than to seek the satisfaction of his own Lust for that he who did otherwise wasted both his Body and his Understanding He argued against Socrates in this manner Either he might make use of Alcibiades or he might not If he could and would not he was a Fool If he had a mind and could not 't was no Vertue in him He said that certainly the way to Hell was easie to find because all men went thither blindfold He blam'd Alcibiades saying that in his Youth he had debauch'd Men from their Wives but that when he came to be a Man he debauch'd Women from their Husbands Thus as some of the Athenians with whom he met at Rhodes profess'd the Art of Oratory he taught Philosophy and being ask'd why he did so Because said he I brought Wheat hither but I sell Barley He was wont to say that 't was a greater pain to the damn'd to carry water in sound Vessels than in such as were bor'd thorough To a certain talkative person that desir'd him to lend him his assistance in some business he had to do Yes said he I will provided thou wilt stay at home and send me i' thy stead Another time as he was going to Sea very meanly habited he fell into Pyrats hands at what time the rest whispering among themselves We are lost if we should be known And I reply'd he am lost on the other side if we are not known He was wont to say that Arrogance was a great hinderance to a Man in the attaining of Knowledge And talking of a Covetous Man he is not Master of his Wealth but his Wealth is Master of him That covetous Men were careful of their Riches as belonging to 'em but made use of their Wealth as if it were none of their own That prudence is as far different from the other vertues as the sight from the rest of the Senses That we make use of our Strength in our Youth of our Prudence in our old Age and that we ought not to upbraid old Age as being that to which we all aspire To a certain envious person that look'd with a sowre and pensive Aspect The question is said he whether thy misfortune be greater than the others good luck He was also wont to say that Impiety was an ill companion for Fidelity For 'T will gain the Man how stout so e're he be And that a Man ought to preserve his friends in whatsoever condition they are that we may not give people an occasion that we shun the good because they will not humour our bad Manners or if they be bad that wicked familiarity cannot last long At first he contemned the Statutes of the Academy at the same time that he was a Hearer of Crates afterwards he made choice of the Stoics manner of living walking with a stick in his Hand and a Wallet about his Neck But who could have perswaded him to that Constancy of Courage but Crates Then he would needs understand the Doctrine of the Theodorians upon which consideration he frequented the disputing Place of prophane Theodorus being allured thither by the floridness of his Language for he enriched and embellished it with all manner of Figures And lastly he went to hear Theophrastus the Peripatetic But now he was ambitious of Spectators himself whom he entertain'd with lively and pleasant Proposals so as to move the Auditory to Laughter for he discoursed of every thing in extravagant Terms But in regard he interlarded his Discourses partly with Philosophical Simplicity partly with Rhetorical Gayety 't is reported that Eratosthenes said of him that Bion was the first that had accouter'd Philosophy in a Garment embroidered with several Flowers pluck'd from the Garden of Oratory His natural Genius inclined him to make Verses as you may see by this short sketch of his Wit. My pretty Archytas Spruce Fidle-faddle Wealth-boasting Fop and Songster from thy Cradle Who dares dispute or sing with thee for Praise Not I beshrew my Heart I love my Ease As for Music and Geometry his Exercises were but Pastimes to him He was also greatly delighted to be in good Company especially where there was Mirth and good Chear which was the Reason that he frequently travelled from City to City Sometimes he would strive to delude his Spectators with some genteel Illusion as when at Rhodes he perswaded the Seamen to put on long Garments and go along with him to the Colledge that he might seem to appear in State among a train of Philosophers His custom also was to adopt youngmen that he might make use of their Bodies for his Kindness and be Protected by their favour As to what remains he was a person that did all for the love of himself and who had this Expression frequently in his Mouth That all things ought to be common among Friends And this was the Reason that among so great a number of Scholars there was not one that would acknowledge himself to be his Disciple because he was noted for debauching several and tempting 'em to Impudence For it is reported that Bution one of his familiar Acquaintance could not forbear saying one day to Menedemus every Night I am linked to Bion and yet I cannot think I act any thing that unbeseems me Moreover he entertained those that went to visit him with lewd Discourses full of Impiety which he had learned at Prophane Theodorus's School At length falling sick at Chalâ—is for there he dyed he was perswaded as they say that were about him to implore the Mercy of the Gods and to repent of his Transgressions against the Celestial Powers and at length to make use of certain Charms and Invocations And at last he fell into great want of all things necessary for the Comfort of the Sick until Antigonus sent two of his own Servants to attend him But as Phavorinus reports
be no fault found with their Labour and Diligence but then let them have their Freedom Let my houshold Goods be appraised and sold for the Benefit of those to whom I have bequeathed them with this proviso That Pompylus may have enough for his own use as the Executors shall think reasonable I give Cano to Demotimus and Donax to Neleus As for Eâ—bius I would have him sold and that Hipparchus give three thousand Drachma's to Callio Had I not a respect for Hipparchus as to a Man to whom I have been greatly beholding and who is now perplexed in business of his own I had joyned him with Melantus and Pancreon in the Execution of this my Will. But I thought it better to assign a sum of Money upon Hipparchus than to put him to that trouble Therefore let Hipparchus pay Melantus and Pancreon two Talents each being also bound by that means to furnish the â—â—d Executors as occasion shall require with Money to defray the Expences in Execution of this my last Will and Testament Which being done I discharge him from all farther trouble according to the Covenants and Articles between us Moreover my will is That all the Profit which Hipparchus receives from Chalcis in my Name shall be entirely his own Now for the Executors whom I desire to be Executors of this my last Will let them be Hipparchus first then Neleus Strato Callio Demotimus Callisthenes and Cresarchus This was Theophrastus's Will of which a Copy being sealed with his Seal was put into the hands of Hegesias the Son of Hipparchus Witnesses to it were Calippus the Pelanean Philomelus Euonymus Lysander Hybeus and Philo of Alopeca Olympiodorus also received another Duplicate of the same Will in the presence of the same Witnesseâ—… Adimanthes another from Andrusthenes his Son to which were other Witnesses Acimuestes the Son of Cleobulus Lysistratus the Son of Phido the Thrasian Strato the Son of Arcesilaus of Lampsacum Thesippus the Son of Thesippus one of the Potters and Dioscorides the Son of Dionysius the Eâ—icopâ—… Some there are who affirm That Erâ—…stratus the Physician was one of his Hearers which I will not contradict However Strato succeeded him in his School The LIFE of STRATO STRATO of whom Theophrastus makes mention in his Will was a Native of Lampsacum the Son of one Arcesilaus a Man certainly of great Eloquence and who formerly assum'd the Title of a Physician as being by reason of his great Industry superiour to other in those kinds of Speculations But among other Employments that he had he was tutour to Ptolomy Philadelphus from whom they say he received a present of four and twenty Talents He began to precide in the forementioned School as Apâ—llâ—derus testifies in his Chronicles in the hundred thirty third Olympiad and held it eighteen years He wrote several Volumes of which these were the chiefest An Extract of Royal Philosophy three Books of Enthusiasm of Causes of Vacuum of Time of Light and Heavy of the Heaven of the Generation of Animals of Coition of the Faculties of the Wit of Growth and Nourishment of Dreams of the Sight of Colds of the Nature of Man of Sickness of Crises's of Hunger of dimness of Sight of Animals whose Original was uncertain Of Discourse Of Accident of more and less of Antecedent and Consequent of a Definition of the Principles of Places some Solutions of Doubts As to Manners Of Felicity three Books of Good of Pleasure of Strength three of Justice and a single Tract of Injustice As to Civils Three Books of a Kingdom two or three of a Magistrate A Tract of Judgments another of Metallic Engines He also wrote some Lives and some Commentaries but it is questioned whether they were his or no. There are also extant about 450 of his Epistles that begin Strato to Arsinoe Health He is reported to have been of so thin and exhausted a Constitution that he was not sensible of his Death as we have described him in the following Epigram At length reduced to Skin and Bone Strato was quite transparent grown A Candle set in Mouth upright Would through his Cheeks have giv'n ye light His Soul perceived it and afraid Of catching cold so thinly clad Away she stole as Nurses creep From Beds of sick Men when asleep Or as they steal from drinking Trade That leave the Reckoning to be paid So parted Strato and his Soul For whom all Athens did condole We meet with eight Strato's in all among the Writings of other Authors The first a hearer of Isocrates The second our Philosopher himself The third a Physician the Disciple or as others say the Foster-Child of Erasistratus The fourth was a Historian who wrote the Wars of Philip and Perseus who headed two Armies against the Romans The sixth a writer of Epigrams The seventh an Ancient Physician as Aristotle testifies The eighth a Peripapetic who lived in Alexandra His Will is also Extant in this Form. Seeing that according to the Frail Condition of other Men I must be laid in my Grave I dispose before my Death of my Affairs First my Will is that Lampyrion and Arcesilaus be possessors of all that I have in my House Moreover I assign the Expence of my Funeral upon the Money which I have lying at Athens charging my Executors that it be performed with all solemn Decency imaginable but not superfluous My Executors shall be Olympicus Aristides Mnesigenes Hippocrates Epicrates Gorgylus Diocles Lyco and Athanes I leave Lyco Head of the School as being not so full of business as the rest besides that he has a Body able enough to undergo the Trouble I also leave him all my Books except those that I have written my self with all the Vessels Pots and Carpets which I made use of when I entertained my Friends My Will also is That my Executors shall give to Epicrates five hundred Drachma's and a Boy such a one as Arcesilaus shall judge most convenient Moreover my Will is That Lampyrion and Arcesilaus shall cancel the Bonds which Daippus made for Hireus that he may be discharged from them and their Heirs of all dues and demands whatever And in regard of the Kindnesses and Benefits which we have received from him We order our Executors to pay him five hundred Drachma's and a Boy such a one as Arcesilans shall think fit that he may live handsomly I set free Diophantes Dioctes Abâ—â— and Dromo but as for Simmias I leave him to Arcesilans It is also my Will that till Arcesilaus shall return that Hirâ—â— shall give up his Accompts to Olympicus in the presence of Epicrates and the Reâ—â— of the Executors deducting my Funeral Expences and other necessary Ceremonies As for the rest of the Money remaining after the stating of the Accompts in the hands of Olympicus let Arcesilaus take it to his own use exacting nothing from him for Time or interest Lastly I desire Arcesilaus to cancel the Writings between me and Amimas and the said Olympicus which
commit Evil Actions Moreover of Good Things some there are that appertain to the Mind others Extrinsecal others neither appertaining to the Mind nor Extrinsecal Of the first sort are the Virtues or Virtuous Actions Of the Second Nobility of Birth Honest and many Friends and Prosperity concomitant with these Of the Third sort when a Man is virtuous and happy within himself The same is to be said of Vices for Vices and vicious Actions proceed from the Mind Extrinsecal are Treason to a Man's Country Falseness to his Friend but Evil that neither concerns the Mind nor is Extrinsecal is that Infelicity to be a Devil to himself Another Distinction of Good Things is into such as relate to the End Goods of Action and others relating to both Goods of Action are Friends and the Benefits we receive from their Assistance But Valour Grandeur of Mind Liberty Freeness from Pain and all Virtuous Actions are Goods that relate to the End and the same Virtues are both together as well Goods of Action as relating to the End For as they compleat Happiness they are Effective Goods but as they are but Parts of Happiness they are only Final Goods And the same Distinction is to be made of Evils For an Enemy and the Mischiefs that proceed from him are Effective Evils But Stupidity Pusilanimity Servitude Vexation Grief and Sadness and every evil Action are Final Evils For compleating Infelicity they are Effective but as they are only Parts of Infelicity they are no more then Final Evils Then again the Goods of the Mind are distingnish'd into Habits and Inclinations or Affections and some are said to be neither the one nor the other The Inclinations are the Virtues themselves the Habits are our Studies Common Energies or Actions are those Things which are neither Habits nor Inclinations Those good Things which are said to be Mixt are Numerous Off-spring and Healthy Old Age. But the single and only Good is Knowledge Present Goods are the Virtues themselves but not always as Joy and Walking Now every Good Thing is Beneficial Expedient Profitable Useful Commodious Honourable Comfortable Desirable and Just Beneficial because we receive Advantage by it Expedient because it contains what is requisite and ought to be Profitable because we gain by it and for that it dissolves our repining at Expence by raising the Compensations in Traffic above our Necessities and readily pay to be rid of it Vseful because it affords us Assistance in our Wants Honourable because Praise-worthy Comfortable because it affords us Content and Satisfaction Desirable because it is to be preferr'd before other Things And Just because according to Law and for that it begets Society Honesty they call'd a Perfect Good as consisting of all the Numbers sought for by Nature and Exactness of Symmetry And of Honesty they asserted Four Kinds Just Stout Modest and Scientifical for that in these all Honest Actions are contain'd And by the same Reason they divided Dishonest into Four Parts Unjust Cowardly Immodest and Senceless But singly they define Honesty to be that which raises Men to Esteem as possessing a Good that deserves the general Applause or otherwise as truly born to do their own Work or after another manner by way of Ornament as when they pronounce a Wise Man only to be honourably Good. For Hecato and Chrysippus affirm Honesty alone to be the greatest Good alledging it also to be Virtue and participant of Virtue So that it is the same thing for Goodness to be esteemed honest as for Honesty to be priz'd for good For by reason it is good 't is honest and because 't is honest it is good Thus they hold all good things to be equal and that all Good is chiefly to be desir'd and that it neither admits of less or more All Beings they affirm some to be good some to be bad and others indifferent Among Beings that are good they number Wisdom Justice Fortitude Temperance c. Among Beings that are evil Imprudence Injustice c. In the Number of indifferent Things they reckon those Things which neither do Hurt nor Good as Life Health Pleasure Strength Beauty Wealth Honour and Nobility And the contary to these as Death Sickness Labour Shame Infirmity Poverty Dishonour and the like to these Which was the Opinion of Hecato Chrysippus and Apollodorus in their Moral Writings for that these things are neither good nor evil but things indifferent specifically produc'd For as it is the Property of Heat to warm not to cool so it is the Property of Good to do good and not harm But Riches and Health do as much hurt as good and those things of which we make a good or bad Use are not good but we may make either a good or bad Use of Riches or Wealth therefore neither are perfectly good tho Possidonius be of another Opinion But neither will Hecato nor Chrysippus allow Pleasure to be good for that there are some filthy and unlawful Pleasures and nothing that is filthy and unlawful can be good For the Use of Motion and Strength is only profitable when virtuously made Use of but evil when made instrumental to Mischief Indifferent Things are Two-fold either such as contribute neither to Felicity or Infelicity Such are Riches Honour Strength Health c. For that a Man may be happy without all these Things which may bring a Man as well to Infelicity as Happiness In the next Place they define Indifferent Things as are endu'd neither with Desire or Aversion as Whether a Man have an even or odd Number of Hairs whether much or little Hair or whether his Fingers be straight or crooked For the first Indifferent Things incite both to Desire and Detestation and therefore out of those they â—ull out others that are altogether indifferent whether to be desir'd or avoided Of which sort they call the one Produc'd the other Rejected Produc'd those Things which deserve Esteem Rejected those Things that are of no Value Worth or Esteem they define to be a Combination of Virtues to a consentaneous Life wholly intent upon all that is Good. Then there is another sort of Esteem which is a midling Efficacy conducing to a Life according to Nature which arises from Health and Riches if they conduce any thing to a Natural Life Then there is an Esteem in Exchange which Men that are skill'd in Commerce vary as they see occasion as in the Exchange of Wheat for Barly Produc'd Things have therefore their intrinsic Value as amongst Things that proceed from the Soul as Ingenuity Art Advancement in Learning c. Among Corporeal Things Life Health Strength a good Habit of Body Proportionate Limbs Beauty c. Among Things External Riches Honour Nobility Rejected Among Things that relate to the Mind are Ignorance c. Among Corporeal Things Death Sickness Infirmity Shame and the like Among External Things Poverty Baseness of Birth and the like Produc'd Things are also produc'd for their own