humidity being ratified by the Sun That the primitive humidity being diffused as a pool was burned by the motion of the Sun about it and the unctuous part bring exhaled the remainder became salt That assoon as the world was made and living creatures produced out of the world the world enclined of it selfe towards the south according to divine providence that some parts thereof might be habitable others not habitable by reason of the extremities of heat and cold That the mistion of the Elements is by apposition That the inundation of Nilus is caused by the snow of Aethiopia which is dissolved in summer and congealed in winter Sect 5. Of living Creatures THat Creatures were first generated of humidity calidity and earthly matter afterwards mutually of one another males on the right side females on the left That the soule is that which moveth that it is aeriall and hath a body of the nature of aire That there is a death of the soule likewise which is separation from the body That all Animalls have active reason That sleep is an action of the body not of the soul. That in the hand of man consists all his skill That the voice is made by the wind hitting against firm resisting air returning the counter-blow to our ears which is the manner whereby also the repercussion of the air is formed called Eccho That the Gall is the cause of acute diseases which overflowing is dispersed into the lungs veines and costs CHAP. III. His predictions SUidas saith he foretold many things of those two instances onely have been hitherto preserved The first thus related by Pliny The Grecians celebrate Anaxagoras of the Clozomenian and for foretelling by his learning and Science in the second yeare of the 78. Olympiad on what day a stone would fall from the Sun which happen'd in the day time in a part of Thrace at the river Agos which stone is at this day shewne about the bignesse of a became of an adust colour a Comet also burning in those nights Plutarch adds that it was in his time not onely shewen but reverenced by the Peloponnesians Eusebius reckons the fall of this stone upon the fourth yeare of the 78. Olympiad which is two yeares after Pliny accompts of the prediction Silenus cited by Laertius saith it fell when Dimylus was Archon which if it be to be red Dyphilus for the other name is not to be found neere these times will be the first yeare of the 84 Olympiad But the marble at Arundell House graven about the 129. Olympiad to be preferred before any other chronologicall accompt expressly names the fall upon the 4th yeare upon the 77. Olympiad when Theagenides was Archon two yeares before Pliny saith it was foretold It was beleeved to have portended as Plutarch testifies the great defeat given to the Athenians by Lysander at the river Agos 62. yeares after viz. the fourth yeare of the 39. Olympiad Of the wonder Aristotle gives a very slight accompt affirming It was a stone snatched up by the wind and fell in the day time a Comet happening in those nights which is disproved by Plutarch who hath this large discourse upon it It is said that Anaxagoras did prognosticate that one of the bodies included the Heavens it should be loosed by shaking fall to the ground the Stars are not in place where they were first created they are heavie bodies of the nature of stone shining by reflection of the aether being drawn up by force kept there by the violence of that circular motion as at the beginning in the first separation of things cold heavie they were restrained There is another opinion more probable which saith those which we call falling starres are not fluxions of the aether extinguisht in the aire almost as soon as lighted nor inflammations or combustions of any part of the aire which by it spreadeth upwards but they are coelestiall bodies failing of their retention by the ordinary course of heaven throwne downe not upon the habitable earth but into the Sea which is the cause we doe not see them yet the assertion of Anaxagoras is confirmed by Damachus who writeth in his book of Religion that 75. daies together before this stone fell they saw a great body of fire in the Air like a cloud enflamed which tarried not in one place but went and came uncertainly removing from the driving whereof issued flashes of fire that fell in many places like falling starrs when this great body of fire fell in that part of the Earth the Inhabitants emboldned came to the place to see what it was and found no appearance of fire but a great stone on the ground nothing in comparison of that body of fire Herein Damachus had need of favourable hearers But if what he saith be true he confuseth those Arguments who maintain it was a piece of a Rock by the force of a boistrous wind torn from the top of a Mountain and carried in the air so long as this whirlwind continued but so soon as that was laid the stone fell immediately unlesse this lightning body which appeared so many daies was fire indeed which coming to dissolve and to be put out did beget this violent storm of force to tear off the stone and cast it down This it is likely Charimander meant who in his book of Comets saith Anaxagoras observed in the Heavens a great unaccustomed light of the greatnesse of a huge pillar and that it shined for many daies The other memorable prediction of Anaxagoras was of a storm which hee signified by going to the Olympick games when the weather was fair in a shaggy gown the rain powring down all the Graecians saith Aelian saw and gloried that hee knew more divinely then according to humane Nature CHAP. IV. His Scholers and Auditors THese are remembred as his Scholars and Auditors Pericles Son of Xantippas being instructed by Anaxagoras could easily reduce the exercise of his mind from secret obstrusive things to publick popular causes Pericles much esteemed him was by him instructed in natural Philosophy and besides other virtues fre'd from superstitious fears arising from ignorance of physicall causes whereof there is this instance the head of a Ram with but one horn being brought to Pericles was by the South sayers interpreted prodigious Anaxagoras opening it showed that the brain filled not its naturall place but contracted by degrees in an ovall form toward that part where the horn grew Afterwards Anaxagoras neglected and decrepit with age in a melancholy resentment thereof lay down and cover'd his face resolving to starve himself which Pericles hearing came immediately to him bewailing not Anaxagoras but himself who should lose so excellent a Counsellor Anaxagoras uncovering his face said They Pericles who would use a Lamp must apply it with oil Archelaâ—s Son of Apollodorus was Disciple to Anaxagoras and as Laertius affirms called 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
you 〈◊〉 my advice for the education of young Aristippus go to Athens and above all esteem Xantippe and Myrto who have often spoke to me to bring you to the Eleusinâ—an Festivalls Whilst you lead this pleasant life with these let the Cyrenaean Praefects be as unjust as they please in your naturall end they cannot prejudice you Endeavour to live with Xantippe and Myrto as I did hereto fore with Socrates composing your selfe to their conversation for pride is not proper in that place If Tyrocles the son of Socrates who lived with me at Mâ—gara come to Cyrene it will be well done to supply him and to respet as your own son If you will not nurse a daughter because of the great trouble it gives you send for the daughter of Eubois to whom you have heretofore expressed so much kindness and named after my Mother and I also have often called her my friend Above all take care of little Aristippus that he may be worthy of us and of Philosophy Eor this I leave him as his true inheritance the rest of his estate finds the Cyrenaean Magistrates adversaries But you writ me not word that any offered to take that away from you Rejoyce dear daughter in the possession of those riches which are in your power and make your son possess them likewise I wish he were my son but being disappointed of that hope I depart with this assurance that you will lead him in the pa hs trodden by good men Farewell and grieve not for us Of his Children besides this Arete his Daughter whom he educated in Philosophy is remembered also a Son whom for his stupidity he disenherited and turned out of dores for which being reproved by his Wife who alledged that he came from himselfe He spitting said This comes from me too but profiteth me nothing Or as Laertius We cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all unnecessary things as far as we can from us Arete had a Son named from his Grandfather Aristippus and from his Mothers instructing him in Philosophy surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides these two Aristippus the Grandfather and the Grandson Laertius reckons two more of the same name One writ the History of Arcadia the Other was of the new Academy CHAP. IX His Disciples and Successors Of the Auditors of Aristippus besides his daughter Arete whom he taught with much care and brought up to great perfection in Philosophy are remembred Aethiops of Ptolemais and Antipater of Cyrene Arete communicated the Philosophy she received from her Father to her Son Aristippus the younger Aristippus transmitted it to Theodorus the Atheist who instituted a Sect called Theodorean Antipater communicated the Philosophy of Aristippus to Epitimides his Disciple Epitimides to Paraebates Paraebates to Hegesias and Anniceris These two last improving it by some additions of their own obtained the honour each of them to have a Sect named after them Hegesiack and Annicerick HEGESIAS CHAP. I. His Life HEGESIAS Disciple to Paraebates was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death's Oratour from a book he writ entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasion of one who had famish'd himself nigh to death but was called back to life by his friends in answer to whom hee in this Book demonstrated that death takes us away from ill things not from good and reckon'd up the incommodities of life and represented the evills thereof with so much Rhetorick that the sad impression thereof penetrated so far into the breasts of many hearers that it begot in them a desire of dying voluntarily and many laid violent hands upon themselves Whereupon hee was prohibited by Ptolomy the King to discourse any more upon this Subject in the Schools CHAP. II. His Philosophy HIS Disciples were from him called Hegesians They held the same chief good and Evill with the Cyreneans further asserting That Kindnesse Friendship and Benevolence are in themselves nothing not expetible but in respect of those benesits which cannot consist without those persons That Perfect Felicity is absolutely impossible because the body is disordered by many troubles in which the Soul shares and most of those things which we hope are prevented by chance That Life and Death are in our choice That nothing is by nature pleasant or unpleasant but by the raâ—ity and unusuallness of things or satiety some are delighted therewith others not That Poverty and Wealth conferre nothing to Pleasure neither are the rich poor affected with Pleasure severall waies Servitude and Liberty Nobility and Meanness Glory and ignominy differ nothing in this respect That to live is advantageous for a fool indifferent to a wise man That a wise man ought to do all things in consideration of himself and preferre none before himself for though possibly he may receive benefits from others very great in outward appearance yet are they nothing in comparison of those which he dispenseth That Sense conferrs nothing to certain knowledge for all act by the rules of tâ—eir own reason That offences ought to be pardon'd for no man offends willingly but compelled by some affection That we should hate no man but instruct him better That a wise man should not insist so much upon choice of good things as upon evill making it his scope and end to live neither in Labour nor Grief which they do who are inclined neither way to the objects of Pleasure ANNICERIS CHAP. I. His Life ANNICERIS was of Cyrene Disciple to Paraebates yet Suidas saith he was an Epicurean and that he lived in the time of Alexander He was excellent in Chariot-racing of which one day he gave a testimony before Plato and drove many courses round the Academy so exactly that his wheeles never went out of the track to the admiration of all that were present except Plato who reprehended his too much industry saying it was not possible but that he who employed so much paines about things of no value must neglect those of greater concernment which are truly worth admiration When Plato by the command of Dionysius was sold as a slave in Aegina Anniceris fortuned to be present who redeemed him for 20. or according to others 30. minae and sent him to Athens to his friends who presently returned the mony to Anniceris but he refused it saying they were not the only persons that deserved to take care of Plato He had a Brother named Nicoteles a Philosopher hee had likewise the famous Posidonius to be his Disciple CHAP. II. His Philosophy HIS Disciples were called Annicerians They as the rest placed all good in Pleasure and conceived virtue to be only commendable as far as it produced Pleasure They agreed in all things with the Hegesians but they abolished not friendship good will duty to parents and actions done for our Country They held That although a wise man suffer trouble for those things yet he will lead a life nothing the lesse happy though he enjoy but few Pleasures
there resides She to the brest Sends them reform'd but not exprest The heart from Matter Beauty takes Of many one Conception makes And what were meant by Natures Laws Distinct She in one Picture draws VIII THe heart by Love allur'd to see Within her self her Progeny This like the Suns reflecting Rayes Upon the Waters face survaies Yet some divine though clouded light Seems here to twinckle and invite The pious Soul a Beauty more Sublime and perfect to adore Who sees no longer his dim shade Upon the earths vast Globe display'd But certain Lustre of the true Suns truest Image now in view The Soul thus entring in the Mind There such uncertainty doth find That she to clearer Light applies Her aimes and near the first Sun flies She by his splendour beautious grows By loving whom all Beauty flows Upon the Mind Soul World and All Included in this spacious Ball. IX BUt hold Love stops the forward Course That me beyond my scope would force Great Power if any Soul appears Who not alone the blossoms wears But of the rich Fruit is possest Lend him thy Light deny the rest The Third PART TO treat of both Loves belongs to different Scienences Vulgar Love to Naturall or Morall Philosophy Divine to Theology or Metaphysicks Solomon discourseth excellently of the first in Ecclesiastes as a Naturall Philosopher in his Proverbs as a Morall Of the second in his Canticles esteemed the most Divine of all the Songs in Scripture Sâ—anza I. The chief order established by Divine Wisdom in created things is that every inferiour Nature be immediately governed by the superiour whom whilst it obeys it is guarded from all ill and lead without any obstruction to its determinate felicity but if through too much affection to its own liberty and desire to prefer the licentious life before the profitable it rebell from the superiour Nature it falls into a double inconvenience First like a Ship given over by the Pilot it lights sometimes on one Rock sometimes on another without hope of reaching the Port. Secondly it loseth the command it had over the Natures subjected to it as it hath deprived its superiour of his Irrationall Nature is ruled by another unâ—it for its Imperfection to rule any God by his ineffable Excellence provides for every thing himselfe needs not the providence of any other Betwixt the two extreams God and Bruits are Angells and Rationall Souls governing others and governed by others The first Hierarchy of Angells immediately illuminated by God enlighten the next under them the last by Platonists termed Daemons by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Guardians of Men are set over us as We over Irrationalls So Psalm 8. Whilest the Angells continued subject to the Divine Power they retained their Authority over other Creatures but when Luciser and his Companions through inordinate love of their own Excellence aspir'd to be equall with God and to be conserved as He by their own strength they fell from Glory to extream Misery and when they lost the Priviledge they had over others seeing us freed from their Empire enviovsly every hour insidiate our good The same order is in the lâ—sser World our Soul the inferiour faculties are directed by the superiour whom following they erre not The imaginative corrects the mistakes of outward sense Reason is illuminated by the Intellect nor do we at any time miscarry but when the Imaginative will not give credit to Reason or Reason confident of it selfe resists the Intellect In the desiderative the Appetite is govern'd by the Rationall the Rationall by the Intellectuall which our Poet implies saying Love whose hand guides my hearts strict reins The cognoscitive powers are seated in the Head the desiderative in the Heart In every well order'd Soul the Appetite is govern'd by Intellectuall Love implyed by the Metaphor of Reins borrowed from Plato in his Phaedrus Love to advance my flight will lend The wings by which he did ascend Into my heart When any superiour vertue is said to descend we imply not that it leaves its own height to come down to us but drawes us up to it selfe its descending to us is our ascending to it otherwise such conjuction would be the imperfection of the vertue not the perfection of him who receives it II. Love â—lowing from the sacred Spring Of uncreated good From the Fountain of divine goodnesse into our Souls in which that influx is terminated When born c. The order participation conversion of Ideas see Part 2. Sect. how Heaven he moves the Soul Informs and doth the World controul Of these three properties Love is not the efficient God produceth the Ideas in the Angelick Minde the Minde illustrates the Soul with Ideal Beauty Heaven is moved by its proper Soul But without Love these principles do not operate He is cause of the Mindes conversion to God and of the Souls to the Minde without which the Ideas would not descend into the one nor the Specifick reasons into the other the Soul not illuminated by these could not elicite this sensible form out of matter by the motion of Heaven III. WHen the â—irst emanation from God the plenty of Ideas descended into the Angelick Minde she desiring their perfection reverts to God obtaining of him what she covets which the more fully she possesseth the more fervently she loves This desire Celestiall Love born of the obscure Minde and Ideas is explain'd in this Stanza true Heaven God who includes all created beings as Heaven all sensible lib. 2. Sect. Only Spirituall things according to Platonists are true and reall the rest but shadowes and images of these the sacred Sun The light of Ideas streaming from God enlivened leaves The Metaphore of Leaves relates to the Orchard of Iupiter where these Ideas were planted 2. 10. Enlivened as having in themselves the principle of their operation Intellection the noblest life as the Psalmist Give me understanding and I shall live So the Cabalist to the second Sephirah which is Wisdome attributes the name of Life adorn bestowing form To adorn denotes no more then accidentall perfection but Ideas are the Substance of the Minde and therefore he adds bestowing form which though they come to her from without she receives not as accidents but as her first intrinsecall act which our Author implies terming her desires innate And by this love exalted turns Into the Sun for whom she burns Love transformes the Lover into the thing loved Wealth and Want Porus and Penia 2. 10. IV. The properties of Celestiall Love are in this Stanza discovered in new fetters caught The Soul being opprest by the Body her desire of Intellectuall Beauty sleeps but awakened by Love is by the sensible Beauty of the body led at last to their Fountain God which glow Dying yet glowing greater grow Motion and Operation are the signes of life their privation of death in him who applies himselfe to the Intellectuall part the rationall and the sensitive fail by the Rationall
when it is present only excited by the phantasy The object of the Theoretick Intellect is true or false of the practick good or ill The rationall soul in some manner is every thing for that which actually knoweth is in some maner the same with the thing known CHAP. XXIII Of the Motive faculty BEsides the nutritive sensitive and intellective faculties there is also a motive faculty in animate creatures That it is not the same with the nutritive is manifest in as much as it proceeds from imagination and apprehension which plants have not neither have they organs fit for motion which nature would have given them if they had this power That it is not the same with the sensitive appears in that some animals which have sense have not the power as Zoophytes which have not the organs fit for this motion Neither is it the same with the Theoretick Intellect for that judgeth not as to action but progressive motion is the action of an animal flying ill or pursuing good The principles of locall motion in animals are the practick Intellect under which is comprehended phantasy and appetite These two direct and impell the motive faculty to action intellect and phantasy by directing what is to be shunned what to be embraced appetite by shunning or embracing it Appetite is the chief principle thereof for that may move without intellect as in beasts and many times in men who desert their reason to follow their pleasure But intellect never moveth without appetite that is will for appetite is the principle of all motion honest and dishonest intellect only of honest motion In man appetite is two-fold Will which followeth the judgment of reason and sensuall appetite irascible or concupiscible which followeth sense and phantasy In the motion of animals three things are considered First that which moveth and that is two-fold the appetible object which moveth the appetite as a finall cause not as an efficient and the appetite it selfe which being moved by the appetible object moveth the animall Secondly by what it moves which is the heart of the animal by which instrument the appetible object moveth it Thirdly that which is moved the animall it selfe perfect Insects are moved locally as perfect animals are and consequently by the same principles appetite and phantasy but this phantasy is imperfect diffused through the whole body as appeareth by their uncertain motion only towards present occurrent objects That they have appetite is manifest in as much as they are sensible of pain and pleasure Beasts have sensitive phantasie only rationall creatures deliberative which compareth many things conducing to some foreknown end and chooseth the most expedient Yet somtimes the sensitive appetite in man overswayeth the rationall but by the order of nature the will which is the rationall ought as being the superiour to it to oversway the sensitive Thus there are three motions one of the will commanding another of the sensitive appetite resisting and a third of the body obeying But when the sensitive overruleth there are only two motions for the will resists not but is deceived CHAP. XIV Of Life and Death GEneration and dissolution are common to all living Creatures though all are not produced and dissolved in the same manner The generation of a living Creature is the first conjunction of the nutritive Soul with the naturall heat Life is the permanence of that Soul with the said heat Youth is the encrease of the first refrigerative part age the decrease thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constant and perfect life which is betwixt both As long as an animate Creature liveth it hath naturall heat within it self and as soon as that faileth dieth The principle of this heat is in the heart If it be extinguish'd in any other part the Animal may live but if in the heart it cannot This heat is extinguish'd two waies first by consumption when it faileth of it self secondly by extinction from some contrary as in violent death the cause is the same in both defect of aliment which in the living Creature is its vital moisture as fire wanting refrigeration groweth more violent and soone consumeth the humidity which being gone it self must of necessity go out Refrigeration therefore is necessary to the conservation of the naturall heat Plants are refrigerated by the ambient air and by aliment their naturall heat is extinguish'd by excessive cold and dry'd up by excessive heat Animals which live in the air or in the water are refrigerated by the air or water some by breathing others without Death according to the extinction of naturall heat is two-fold violent or naturall violent when the cause is extrinsecall naturall when the principle thereof is in the animate Creature For that part wheron life dependeth the Lungs is so ordered by nature that its cannot perform its office for ever Death therefore cometh from defect of heat when through want of refrigeration the radicall humidity is consumed and dry'd up Refrigeration faileth naturally when by progresse of time the lungs in Creatâ—res that have breath the gils in fishes grow so hard that they are unapt for motion Old men die easily as having but little naturall heat and without pain because his dissolution comes not from any violent affection The lives of living Creatures as well of the same as of divers species differ in length the longest life most commonly is that of some Plants as the Palm and Cypresse that of Creatures which have blood rather then the bloodlesse that of terrestriall creatures rather then the aquatile that of those which have great bodies as of Elephants rather then those of little The causes of long life are first the quantity and quality of the vitall moisture if it be much and fat not easily dry'd up nor congealed Secondly natural hear which suffereth not that humour to be congealed Thirdly a due proportion betwixt this heat and that moisture Fourthly fewnesse of excrements for excrements are contrary to Nature and somtimes corrupt nature it self somtimes a part Salacious creatures or laborious grow soon old by reason of exiccation For the same reason men are shorter liv'd then women but more active In hot Countries animate creatures are larger and live longer then in cold Those animals which have little or no blood either are not at all produced in the Northern parts or soon dye Both Plants and Animals â—f they take not aliment die for the naturall heat when the aliment faileth consumeth the matter it self wherein it is the vitall moisture Aquatile creatures are shorter liv'd then the terrestriall and the bloodlesse then those that have blood because their humidity is more waterish and consequently more apt to be congealed and corrupted Plants live long as having lesse of waterish moisture which therefore is not so apt to be congealed The largenesse of the upper parts as well in Plants as Animals is a signe of long life because it argues much naturall
for from thence the soul conceiveth notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those things which are explained by definition and from thence is propagated and connexed the whole reason of Learning and Teaching Sense is a spirit proceeding from the supream part of the Soul and permeating to the Organs Whatsoever things are comprehended are manifestly comprehended by sense all conceptions of the minde depend upon sense Comprehension made by the senses is true and faithfull according to Zeno for as much as nature hath given it as a rule for science and principle of her selfe Nothing is more clear then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidence there cannot be any speech more perspicuous Of Sensibles and Intelligibles some are true but not directly sensible but by relation to those things which are next as falling under Intelligence CHAP. IV. Of Phantasy In the first place saith Diocles the Magnesian they put the reason concerning Phantasie and Sense as a judgment whereby the truth of things is discerned It is phantasie as to its genus and likewise in as much as the reason of assent comprehension and intelligence which is more excellent then the rest consists not without Phantasy for phantasy goeth first then the minde endued with elocution declareth by words what it suffers from the phantasy Phantasy is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light for as light sheweth it selfe and with it selfe all those things which are contained within it so phantasy sheweth it selfe and that which maketh it Phantasy is an impression in the Soul Cleanthes addes an impression by depression and eminence as that impression which is made in Wax by a Seal Chrysippus conceives this to be absurd for 1. saith he When the soule first apprehends a triangle and a square it will follow that the same body at the same time must have in it selfe severall figures which is absurd Again whereas many phantasies are together consistent in us the Soul must have divers figures which is worse then the former He therefore conceived that Zeno used the word Impression for Alteration meaning thus Fantasy is an alteration of the Soul whereby it is no longer absurd that the same body many severall phantasies being at the same time consistent in us should receive severall alterations For as the aire receiving at once innumerable different percussions hath presently many alterations so the supream part of the soule receiving various phantasies doth something which hath proportion and conformity thereto Some object that this exposition is not right because though every phantasy is an impression and alteration in the Soul yet every impression or alteration of the Soul is not phantasy as when the finger smarts or itches and the hand is rubbed there is then an impression and alteration in the soul but it is not phantasy because it is not in the supream part of the soul. They answer That in saying an impression in the Soul is implyed as in the Soul as fully as if we should say phantasy is an impression in the Soul as in the Soul as when we say the white in the eye we imply as in the eye that is the white is in a certain part of the eye which all men have so by nature So when we say Phantasy is an impression in the Soul we imply the impression to be made in the supream part thereof Others more elegantly answer that the word Soul is taken two waies either for the whole or for the principall part when we say man consists of soul and body or that death is a separation of the soul from the body we mean properly the supream part wherein properly consists the motion and goods of the Soul When Zeâ—o therefore calleth Phantasy an impression in the Soul he is not to be understood of the whole Soul but of part thereof as if he should say Phantasy is an alteration of the supream part of the Soul To this interpretation some object thus Appetition Assention and Comprehension are alterations in the supream part of the soul but these differ from phantasy that being a certain kinde of perswasion and affection whereas this is more operation then appetition therefore the definition is not good being competible to many other things They answer by recourse to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impliances that a definition is understood to be in all As he who saith Love is an application of the Soul towards procurement of Friendship implyeth amongst young people so when we say that phantasy is an alteration in the supream part of the soul we imply by perswasion for alteration is not made by operation Of Phantasies there are many kinds some are sensible others not-sensible Sensible are those which are received through one or more of the sences Not-sensible are those which are received through the minde as of incorporealls and other things comprehended by reason The sensible formed from things that are are made with concession and assent There are also apparitions of phantasies proceeding from things which are Again some are rationall others irrationall rationall those of reasonable creatures irrationall those of unreasonable The rationall are intelligence the irrationall have no name Again some are artificiall others in-artificiall for an Image is considered by an Artist one way by him that is not an artist another way Again some are probable some improbable The probable are those which make an easie motion in the soul as It is now day I discourse and the like The Improbable are of a contrary nature averting us from assent as it is day the Sun is not above the earth if it is dark it is day Both probable and improbable are those which by relation to other things are sometimes such as in doubtfull speeches neither probable nor improbable are such as these The staires are even the staires are odd Of probable and improbable Phantasies some are true some are false some are neither true nor false True are those whose predication is true as It is day 't is light False whose predication is false Both true and false as happened to Orestes in his madnesse meeting Electra that he met something it was true for it was Electra but that it was a fury was false Neither true nor false are those which are taken from the Genus for the Genus is not such as the Species in all respects as of men some are Grecians some are Barbarous but man in generall is not Grecian for then all men must be Grecians neither barbarous for the same reason Of true Phantasies some are comprehensive others are not-comprehensive Not-comprehensive are those which happen through sicknesse or perturbation of minde many being troubled with frenzie or melancholly attract a true phantasy which is not comprehensive even from that which extrinsecally occurrs casually for which reason they neither assert it often nor assent unto it Comprehensive phantasie is that which is impressed and signed by that which is and conformable to
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
deserve the titles of wise-men if we who said to Creet to informe our selves of matters there and into Aegypt to conser with Priests and Astronomers should not likewise make a journey to you Solon also if you think fit will come You who affect home seldome passe into Ionia nor care to enioy the society of strangers we who write nothing spend our time in travelling through Greece and Asia Thales to Solon IF you leave Athens you may in my opinion settle your selfe with those you take along with you at Miletus for here is nothing to trouble you If you dislike that we Milesians are governed by a â—yrant for you are averse to all Monarchs even elective yet may you please your selfe in the society and conversation of me your friend Bias likewise hath sent to invite you to Priene if to abide at Priene please you better we will also come and dwell there with you CHAP. XII His Auditors and Schollers THe first eminent person of those who heard Thales and profess'd his Philosophy was Anaximander sonne of â—raxides a Milesian who flourish'd in the time of Polycrates Tyrant of Samos Next is Anaximenes a Milesian also sonne of Euristratus who according to Eusebius flourished in the second yeare of the 56 th Olympiad He was Scholler to Anaximander and Parmenides But that he heard Thales also he acknowledgeth in an Epistle to Pythagoras We may as in that Epistle Anaximenes doth amongst the disciples of Thales reckon Pythagoras the Samian institutor of the Italick Sect who being from his youth particularly addicted to investigation of Religious mysteries addrest his first journey to Thales at Miletus as to one that best could further his designe being according to Iamblichus not fully 18. yeares old which if we follow the accompt of Euseb. us for his birth the fourth yeare of the seventieth Olympiad and that of Sosicrates for his age eighty yeares for the rest the farther they exceed that time are so much the more incapable of reconcilement will fall about the second yeare of the fifty fourth Olympiad which is the 82. of Thales From Thales he received the Rudiments of that Excellence which he afterwards attained This is acknowledged by Iamblichus Thales saith he entertaind him very kindly admiring the difference between him and other youths which exceeded the fame hee had receiv'd of him After that he had instructed him as well as he was able in the Mathematicks alledging for excuse his old age and infirmity be advis'd him to goe to Aegypt and to converse with the Memphian Priests especially those of Iupiter of whom he himselfe had in his Travells learned those things for which by many he was esteem'd wises and again among other things Thales chiefely advis'd him to husband his time well in respect whereof he aâ—tain'd from wine and flesh onely eating such things as are light of digestion by which meanes he procured shortnesse of sleepe wakefulnesse purity of minde and constant health of body CHAP. XIII of his Death THales having now liv'd to a great age being full of honour and wisedome died in the first yeare of the fifty eight Olympiad when according to Pausanias Erxyclides was Archon as he was beholding the Olympick games opprest with heate thirst and the burden of his yeares which amounted to ninty two Laertius under-reckons him to have lived but eighty seven yeares having before acknowledged his birth to have beene in the first of the 35. Olympiad Petavius over-reckons who makes him live to the end of the 58. which could not be because he died spectator of the Olympick Games Lucian and Sincellus more who say he lived 100 yeares Sosicrates comes nearest to the truth who allowes him to have lived 90. yeares and to have died in the 58. Olympiad for from the first of the 58. is 23. entyre Olympiads The manner of his death gave Laertius occasion to favour him with this Epigram Vewing th' Olympick games Elean Jove Thou didst wise Thales from that his race remove Nigher thy selfe and 't was well done now old He could not well from Earth the Starrs behold He was buried according to his owne appointment in a poore obscure part of the Milesian field where he presag'd that in future times their Forum should be upon his Tomb this distich Narrow the Tomb the fame then heaven more wide Of wisest Thales whom this earth doth hide There was also a statue erected in honour of him bearing this subscription Milesian Thales this doth represent Who all in wise Astrology outwent There were five more of this name mentioned by Demetrius the Magnesiâ—a an orator of Calatis an affected imitator A Painter of Sicyonia of a great spirit The third very antient contemporary with Hesiod Homer and Lycurgus The fourth mentioned by Duris the fift of later times by Dionysius in Criticis Laertius names Pherecydes as a detractour from Thales the Philosopher SOLON CHAP. I. Solon his Parents Country and Condition PHilocles cited by Didymus affirmes that Solon's father was named Euphorion but by the unanimous consent of all other writers he was called Execestides a person though of small fortune and account among the Citizens yet of the most noble family in Athens descended from Codrus Solon deriving himselfe from Neleus son of Codrus and from Neptune His Mother neer of kin to the Mother of Pisistratus his Parents had another Son named Dropides Archon the year after Solon from him was Plato descended Solon was born according to Laâ—rtius at Salamis for which reason he desired at his death that his body might be carried thither but from his Parents and the place of his residence he was sirnamed Athenian His father by munificence and liberality brought his estate so low as to want even necessaries Solon ashamed to receive from any being of a house which used to maintain others betook himselfe to Merchandise others say he travelled rather to improve his knowledge and experience for he was a professed lover of wisdome and even to his last used to say I grow old learning riches he esteemed not much but to grow rich like him who abounds In heaps of gold as in rank corn his grounds In Mules and Horses whilst his numerous wealth Made pleasing by uninterrupted health If to compleat these joyes he be possest Of wife and children he is truly blest And elsewhere Riches I wish not riches that are plac'd In unjust means for vengeance comes at last SOLON Many unjust grow rich and pious poor We would not change our virtue for their store For constant virtue is a solid base Riches from man to man uncertain pass Aristotle ranks Solon amongst the inferior sort of Citizens whiâ—h saith he is manifest from his Elegies meaning perhaps some of these which Plutarch cites Lucian saith he was extreamly poor Palaeologus that he neither had nor valued wealth CHAP. II. How by his means the Athenians took Salamis
pleasant or unpleasant by nature but by custom Unseasonable love is like hate Being demanded what is grievous to the good he answered the prosperity of the wicked Being demanded how a man might live without trouble he answered it was not possible but that he who lives in a City or a Family must sometimes be afflicted Wicked hopes like ill guides deceive a man and lead him into sin A woman cannot conceive without a man nor a good hope produce any benefit without labour Winter had need of garments old age of disingagement from grief In life as in a Theater wee should continue so long as the sight of things and actions of life seem delightfull The mad should be bound the ignorant instructed That we should endeavour to shun the censorious and to apply our selves to such as are candid that wee should undertake onely such things as we can perform and decline such as we cannot that whensoever we undertake any thing we should employ therein our utmost study and endeavour is the sum of his advise to Eutherus He said the office of a wise man is to discern what is good and honest and to shun that which is dishonest They who know what they ought to do and do it not are not wise and temperate but fooles and stupid Justice and every other virtue is wisdom To be ignorant of our selves to seem to know those things wherof we are ignorant is next to madnesse That a pious person is rightly defined such a one as knows what is lawfull as to the gods a just he that knowes what is lawfull as to men that a man is wise as far as he knows that what is profitable is fair to that whereto it is profitable that they who know how to use terrible things and dangerous are valiant the contrary timerous is the sum of his discourse with Euthydamus He conceived the onely wisdom of man to consist in not thinking he understands those things which he doth not understand To one that complained he had not benefited himself by travell and not without reason saith he because thou didest travell with thy self He affirmed there is but one good thing knowledge one ill ignorance but that riches and nobility had nothing in them of worth but on the contrary all evills When a wise man openeth his mouth the virtues of his are manifested as Images in a Temple In navigation wee ought to be guided by the Pilot in the course of life by those of better judgement Being demanded what wisdom was he answered the composure of the Soul being demanded who were wise they saith he who not easily erre The souls reason augmenteth it self as in a play the wisest not the richest ought to bear the prize Fugitives fear though not pursued fooles though not in adversity are troubled Seeing a young man rich and unlearned behold saith he golden slave The luxurious is hardly cured in sicknesse the fool in adversity The coward useth armes against himself the fool money Acâ—illes armour sits not Thersiles nor the good habits of the soul a fool Be not forward in speech for many times the tongue hath cut off the head In war steel is better then gold in life wisdom excelleth wealth Of Piety and Obedience THat the greatest of vices is ingratitude of obligations that to Parents that a disobedient Son the Gods will not blesse nor men love as doubting his return of either knowing he doth it not where so much is due is the sum of his discourse with Apiles Our prayers should be for blessings in generall for God knows best what is good for us our offerings proportioned to our abilities for he considers integrity not munificence He said with the Pythian Oracle that the Gods are to be worshipped according to the Law of the City where a man lives they who do otherwise he thought superstitious and vain The best way of worshipping God is to do what he commands Superstition is obedient to pride as its parent A harsh Father like a severe law must not withstanding be obeyed The reproof of a Father is a kind remedy it brings more ease then pain Of fortitude and imbecillity THat a man ought to inure himself to voluntary labour sufferance so as what shall be imposed by necessity may appear in him not compulsive but free that soft waies of living in pleasures beget no good constitution of body nor knowledge of the mind That tolerance raiseth us to high attempts is the effect of his discourse with Aristippus To one who was fearfull to go so far on foot as Olympia he demonstrated to make the journey seem easie that it was no more then his daily walk within doors if extended at length would easily reach One that complained he was weary of a journey he reproved hiâ— for being more weary then his servant that followed him laden He said death resembled either a deep sleep or a long journey out of our Native Country or an absolute annihilation of soul and body examining all which he affirmed death to be in none of those respects evill as to the first saith Plutarch it is not ill with those that sleep and wee esteem that sleep sweetest which is deepest as if we look on it as a journey it is rather a blessing for thereby we are freed from the slavery and affections of the flesh which possesse and infatuate the mind in the last respect it makes us insensible of ill and pain as well as of good and pleasure A statue stands firm on its base a vertuous man on firm resolutions Voluntary labours are delighted with assurance of ease idlenesse and transitory pleasures beget neither a good constitution of body nor any good habit in the Soule Being demanded what is strength he answered the motion of the soul with the body Seeing the gates of Corinth strongly barr'd he asked dwell women here An honest death is better then a dishonest life He used to say liberty is sister to sloth instancing in the Indians and Persians both lazy the Phrygians and Lydians very industrious as being under servitude Of Temperance Continence and Contentednesse HE advised to shun all occasions of incontinence affirming that such as conversed much with fair women could not easily be continent That the sight and kisses of the fair infuse a poison more dangerous then that of Scorpions and Spiders is the sum of his discourse to Xenophon and Critobulus That a free man ought not to entertain a servant addicted to pleasures that he which is slave to pleasures should pray to the gods for better Masters is the conclusion of his discourse de continentia That happinesse consists not in luxury and pride that to want nothing is divine to want the least next
before we could be admitted for the eleven Officers were there taking off his fetters having brought him word that he must die to day not long after he came out again and told us we might go in where when we came we found Socrates his fetters newly taken off and Xantippe sitting by him with a child in her armes She as soon as she saw us burst forth into tears and cried out ah Socrates this is the last time thy friends shall ever speak to thee or thou to them Crito saith Socrates addressing himself to him let some body cary her home whereupon some of Crito's servants lead her away exclaiming and beating her brest Socrates who was sitting upon the bed drew up his leg and rubb'd it saying the whilst How strange a thing friends is that which men call pleasure how near a kin to pain to which it seems so contrary they arrive not indeed together but hee that takes one is immediately overtaken by the other as if they were tied together If Aesop had observ'd this certainly hee would have made some fable of it as if God willing to compose their difference had joined them by the end not being able to make them absolutely one so that whosoever hath one must strait have the other also As it happens to me at this time the pain my â—etters even now gave me is now turned to a kind of pleasure and tickles me You have opportunely said Cebes put me in mind to ask why since your imprisonment which you never did before you have writ Poems a hymnne to Apollo and Aesops Fables render'd into verse many have question'd me about it particularly Eâ—â—nus if hee repeat this demand what answer shall I give him Tell him answers Socrates that truly I did it not to to contend with him and his verses but to comply with a dream which I have had more then once enjoyning me to practise Musick in obedience whereunto I first made verses in honour of the God whose feast this was Then conceiving it essential to a Poet to write sictions which of my self I use not I made use of some of Aesops which I had in memory as they first came into my fancy Tell Euenus this and bid him from me farewell and if he be wise follow me for it seems I must go hence to day the Athenians have so order'd it What is that said Stmmtas which you bid Euemus do I have often conversed with him but as far as I understand him hee will not be at all ready to be rul'd by you what saith he is he not a Philosopher he seem so answers Sâ—mmias then he will replyed Socrates and so will all who deserve that name but perhaps he will not lay violent hands upon himself that is not lawfull and as he was speaking thus he set down his leg again to the ground and sitting so continued all the rest of the dispute Then Ceâ—es asking why how it could be that it should be prohibited to ones self yet that a Philosopher ought to desire to follow a dying person he answered men are the possessions of God would you not be angry if your slave should kill himself against your will and if it were in your power punish him we must expect a suinmons from God an inevitable necessity such as I have at this time to take us hence This is truth replied Cebâ—s but what you asserted even now is inconsistent with it God taking care of us as his possessions can a wise man desire to be out of his protection he cannot think to mend his condition by freeing himself from so excellent a government Socrates seemed much pleased with the subtlety of Cebâ—s and turning to us said Cebes is alwaies inquisitive nor will easily admit any thing to me said Simmtas what he hath said seemâ— reason how can wise men endure much lesse endeavour to part with those that are so much better then themselves but Coâ—es herein reflects upon you who are so ready to leave us and the Gods whom you acknowledge good Governours you say well answers Socrates I suppose your would have me answer as in a Court of Judicature by all meanes saith Simmiasâ— well then replies he I will endeavour to defend my self better against you then I did before the Judges Truly did I not believe I should go to just Gods and to men better then any living I were inexcusable for contemning death but I am sure to go to the Gods very good Masters and hope to meet with good men and am of good courage hoping that something of man subsists after death and that it is then much better with the good then with the bad Here Crito interrupting him told him that he who was to administer the poison advis'd him to speak little not heat himself with dispute for it agreed not with that kind of poison which some neglecting had bin constrained to take it two or three times mind him not said Socrates let him provide as much as may serve twice or thrice if need be Then he proceeded in a large discourse to declare that the chief office of a Philosopher is to meditate on death therefore he ought not to fear the approach of it That as death is the solution of the Soul from the Body so is it the office of a Philosopher to free the soul from corporeall affections That if we understand the better the more the soul is disengaged from sense we shall understand most perfectly when she is wholly freed from the body by death which perfection of knowledge is the sole end of Philosophy This part of the discourse ended Cebes occasions the renewing of it by the desiring him to prove the immortality of the soule which he doth first from the necessary succession of generation corruption as contraries the ground of the Pythagorean transmigration next from the Soules manner of reasoning which being only by reminiscence argues it had a being before the body when it had perfect knowledge of those Ideas which upon occasion of sensible objects it recovers and consequently shall subsist after it much more is spoken by Plato under his name whereof almost all is manisestly Plato owne nor is it possible to select that which is not from the rest the conclusion of his discourse as contracted by Cicero was That there are two waies and a twofold course of Soules when they goe out of the body for such as have defiled themselves with humane vices given over to pleasures where with they are blinded according as they are polluted with domestick sins or have used inexpiable deceits to wrong the publike take a by way secluded from the Councell of the Gods But they who have preserved themselves intire chast from the least contagion of their bodyies having alwaies withdrawne themselves from them and in humane slesh imitated the lives of Gods find a ready way open for them leading them to those from whom they came and as swans
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
which more gently austere The sense of touching was formed by the Gods to discern hot and cold soft and hard light and heavy smooth and rough and to iudge the differences of each of these Yielding bodies we call those which yield to the touch resisting those which yield not this proceedeth from the bases of bodies those which have large bases are firm and solid these which have narrow bases are yielding soft and easily changed Rough is that which is uneven and hard smooth that which is plain and thick As warm and cold qualities are most opposite so they proceed from the most different causes That which cutteth by the acutenesse and roughnesse of its parts begetteth a hot affection that which is more thick in penetration a cold whilst the more rare are expelled and the more dense compelled to penetrate into their room Thence ariseth a concussion and trepidation and an affection which is from hence begotten in bodies rigor CHAP. XX. Of Heavy and Light HEavy and light ought not to be defined by higher or lower place nothing is high or low for Heaven being absolutely round and its convexe extremity even we cannot term any thing higher or lower yet may we call that heavy which is hardly drawn to a place different from its Nature light which easily or heavy is that which consisteth of most parts light of fewest CHAP. XXI Of Respiration WE breath after this manner The externall Air compasseth us round about and passeth in at our mouth nostrills and invisible Pores of the body where being warmed it floweth back again to the externall Air by that part out of which it flowed it again thrusteth the externall Air to the interiour Thus there is an unintermitted succession of inspiration and expiration CHAP. XXII Of the Causes of Diseases OF Diseases Plato alledgeth many causes The first is defect or excesse of the Elements and a change into places which agree not with their Nature The second a preposterous generation of homogeneall parts as when of flesh is made blood or choler or flegme for all these are nothing but colliquation or putrefaction â—legm is a new collâ—quation of flesh sweat and tears are a kind of Serum of flegm Flegm intercepted in the outward parts begetteth Scurse and Leprosie in the inward being mingled with Melancholy it causeth the falling-sicknesse Sharp and salt flegme engender those affections which consist in rigour for all bodies that are inflamed with choler must suffer that A world of various diseases are engendred by choler and flegm As concerning feavours Plato conceiveth that a continuall feavour proceedeth from excesse of fire a quotidian from excesse of air a tertian from excesse of water a quartan from excesse of Earth It remaineth that we here begin to speak of the Soul though not without some danger of repeating the same things CHAP. XXIII Of the three principall powers of the Soul THE Gods the makers of mortall Creatures having received from the first God the Soul of Man immortall added unto it two mortall parts yet left the immortall divine part might be infected with mortall extravagances they seated as Prince of all in the tower as it were of the body the Head in figure resembling the Universe The rest of the body they appointed as a vehiculum to serve this To each mortall part they assigned its proper habitation placing the irascible in the heart the concupiscible in the midst betwixt the Navell and the Diaphragme binding it there as a furious savage Beast They framed the Lungs in respect of the heart soft bloodlesse hollow and spungy that the heart being somthing heated with anger might thereby be refrigerated and asswaged the Liver to excite and allay the concupiscible part having both sweetnesse and bitternesse as likewise for the clearing of divinations which are given by dreams for as much as in it by reason of its smoothnesse shining and brightnesse the power which proceedeth from the mind doth shine forth The Spleen was made for the benefit of the Liver to purge and cleanse it so that those corruptions which by some diseases are contracted about the Liver retire thither CHAP. XXIV Of the distinction of the parts of the Soul THat the Soul and parts thereof according to their proper faculties are threefold every part appointed by reason their severall places is manifest from hence Those things which are separated by Nature are divers passionate and reasonable are separate by nature this being conversant in Intelligibles that in things sad or joyful to omit the passive part which is common likewise to bruit Beasts Now these two being distinct by Nature must likewise be distinguished by place because for the most part they disagree and are repugnant to one another but nothing can be repugnant to it self neither can those things which are contrary to one another consist together in the same In Medea anger seemeth to contest thus with reason I know what I intend is ill But anger over-rules my will In Laius when he ravished Chrysippus concupiscence contested with Reason for so he saith Men to this crime the Gods confine To know the ill that they decline That the rationall power is different from the Passive is evident from this that they ordered by severall means one by discipline the other by habituall practice CHAP. XXV Of the Immortality of the Soul THat the Soul is immortall Plato proveth by these Arguments The Soul to every thing wherein it is conferreth life as being naturally innate in her self but that which conferreth life to others never admitteth death but what is such is immortall The Soul being immortall is likewise incorruptible for it is an incorporeall essence which cannot be changed substantially and is only perceptible by the Intellect not by the eyes and is uniform Hence it must be simple neither can be at any time dissolved or corrupted The body is contrary for it is subject to sight and other senses and as it is compounded so shall it again be dissolved and it is multiform When the Soul adhereth to those things which are preceptible by Intellect it acquieseeth Now to that by whose presence she is disturbed she cannot possibly be like wherefore she is more like to those things which are perceptible by Intellect but what is such is by nature incorruptible and perishable Again the Soul naturally doth preside over the body not the body over the Soul but that which by nature ruleth and commandeth is of kin to Divinity wherefore the Soul being next unto God must be immortall not subject to corruption Again Contraries which have no medium not by themselves but by some accident are so ordered by Nature that they may be mutually made of one another But that which men call life is contrary to that which they call death as therefore Death is a separation of the Soul from the body so islife a conjunction of the Soul with the body praeexistent to the Body But if she be praeexistent and shall
he is Man by the Intellectuall communicates with Angels As Man he dies reviv'd an Angell Thus the Heart dies in the flames of Intellectuall Love yet consumes not but by this death growes greater receives a new and more sublime life See in Plato the Fables of Alcestes and Orpheus V. This Stanza is a description of sensible Beauty The elder in the Suns glasse reads Her face through the confused skreen Of a dark shade obscurely seen Sensible light is the act and efficacy of Corporeall spirituall light of Intelligible Beauty Ideas in their descent into the inform Angelick Minde were as colours and figures in the Night As he who by Moon-light seeth some fair object desires to view and enjoy it more fully in the day so the Minde weakly beholding in her selfe the Ideal Beauty dim and opacous whch our Author calls the skreen of a dark shade by reason of the Night of her imperfection turns like the Moon to the eternall Sun to perfect her Beauty by him to whom addressing her selfe she becomes Intelligible light clearing the Beauty of Celestiall Venus and rendring it visible to the eye of the first Minde In sensible Beauty we consider first the object in it selfe the same at Midnight as at Moon Secondly the light in a manner the Soul thereof the Author supposeth that as the first part of sensible Beauty corporeall forms proceeds from the first part of Intellectual Beauty Ideal forms so sensible light flowes from the intelligible descending upon Ideas VI. VII VIII Corporeall Beauty implies first the materiall disposition of the Body consisting of quantity in the proportion and distance of parts of quality in figure and colour Secondly a certain quality which cannot be exprest by any term better then Gracefulnesse shining in all that is fair This is properly Venus Beauty which kindles the fire of Love in Mankinde They who affirm it results from the disposition of the Body the sight figure and colour of features are easily confuted by experience We sâ—e many persons exact and unaccustomable in every part destitute of this grace and comlinesse others lesse perfect in those particular conditions excellently gracefull and comely Thus Catullus Many think Quintia beauâ—ious fair and tall And sâ—reight she is apart I grant her all But altogether beautious I deny For not one grace doth that large shape supply He grants her perfection of quality figure and quantity yet not allowes her handsome as wanting this Grace This then must by consequence be ascribed to the Soul which when perfect and lucid transfuseth even into the Body some Beams of its Splendour When Moses came from the divine Vision in the Mount his face did shine so exceedingly that the people could not behold it unlesse vail'd Porphyrius relates that when Plotinus his soul was elevated by divine Contemplation an extraordinary brightnesse appeared in his looks plotinus himselfe averres that there was never any beautifull Person wicked that this Gracefulnesse in the Body is a certain sign of perfection in the Soul Proverbs 17. 24. Wisdome shineth in the countenance of the Wise. From materiall beauty wee ascend to the first Fountain by six Degrees the Soule through the sight represents to her self the Beauty of some particular person inclines to it is pleased with it and while she rests here is in the first the most imperfect material degree 2. She reforms by her imagination the Image she hath received making it more perfect as more spirituall and separating it from Matter brings it a little nearer Ideal Beauty 3. By the light of the agent Intellect abstracting this Form from all singularity she considers the universall Nature of Corporeal Beauty by it self This is the highest degree the Soul can reach whilst she goes no further then Sense 4. Reflecting upon her own Operation the knowledge of universall Beauty and considering that every thing founded in matter is particular shee concludes this universality proceeds not from the outward Object but her Intrinsecal Power and reasons thus If in the dimme Glasse of Materiall Phantasmes this Beauty is represented by vertue of my Light it follows that beholding it in the clear Mirrour of my substance divested of those Clouds it will appear more perspicuous thus turning into her self shee findes the Image of Ideal Beauty communicated to her by the Intellect the Object of Celestiall Love 5. Shee ascends from this Idea in her self to the place where Celestiall Venus is in her proper form Who in fulness of her beauty not being comprehensible by any particular Intellect she as much as in her lies endeavours to be united to the first Mind the chiefest of Creatures and general Habitation of Ideal Beauty obtaining this she terminates and sixeth her journey this is the sixt and last degree They are all imply'd in the 6 7 and 8 Stanza's Form'd by th' Eternal look c. Platonists affirm some Souls are of the nature of Saturn others of Iupiter or some other Planet meaning one Soul hath more Conformity in its Nature with the Soul of the Heaven of Saturn then with that of Iupiter and so on the contrary of which there can be no internal Cause assigned the External is God who as Plato in his Timâ—eus Soweth and scattereth Souls some in the Moon others in other Planets and Stars the Instruments of Time Many imagine the Rational Soul descending from her Star in her Vehiculum Coeleste of her self forms the Body to which by that Medium she is united Our Author upon these grounds supposeth that into the Vehiculum of the Soul by her endued with Power to form the Body is infused from her Star a particular formative vertue distinct according to that Star thus the aspect of one is Saturnine of another Joviall c. in their looks wee read the nature of their Souls But because inferiour matter is not ever obedient to the Stamp the vertue of the Soul is not alwaies equally exprest in the visible Effigies hence it happens that two of the same Nature are unlike like the matter whereof the one consists being lesse disposed to receive that Figure then the other what in that is compleat is in this imperfect our Author infers that the figures of two Bodies being formed by vertue of the same Star this Conformity begets Love From the Suns most sulime aboad The Tropick of Cancer by which Soules according to Platonists descend ascending by Capricorn Cancer is the House of the Moon who predominates over the vitall parts Capricorn of Saturn presiding over Contemplation The Heart in which affection 's bred Is thus by pleasing Errour fed Frequently if not alwaies the Lover believes that which hee loves more beautious then it is he beholds it in the Image his Soul hath formed of it so much fairer as more separate from Matter the Principle of Deformity besides the Soul is more Indulgent in her Affection to this Species considering it is her own Child produc'd in her Imagination one Sun passes Through three
apple will not admit Transplantation so whatsoever he said was to be heard only from himself For this sweetnesse of discourse some added the letter â— to his name calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyeth sweetnesse so Plutarch In stile he was very different from himself Upon those who were sorry they had not learned when time was and wished it might be recalled he jested thus He said that they who endeavoured to make amends by a late penitence for their past negligence were conscious of the impossibility of their wishes and of those that sought to bring it to passe he said they had lost all reason in applying the nature of a straight line to a crooked ruler or beholding their face in troubled water or a confused mirrour He said that to the wreath of publick games in the Forum many aspired to the Olympick few or none He many times by his Counsell much advantaged the Athenians In his garments he affected neatnesse so much that as Hermippus saith he wore an upper garment very precious and fine He was very expert in all exercises active and well made for a Wrestler being thin-ear'd and well set as Antigonus Caryslius affirmeth Whence in his own Country he practised the Elean Games and played at Ball. He was intimate with Eumenus and Attalus beyond all men who supply'd him with many things Antiochus also would have had him lived with him but could not get him He was so great an enemy to Hieronymus the Peripatetick that upon a solemn day of which already in the life of Arcesilaus he only forbore to come to him He compared Orators to Frogs these saith he croak in the water those by the water of an houre-glasse He was Master of the School forty years succeeding Strato in the hundred twenty seventh Olympiad as he had given order by his Will CHAP. II. His Will and Death Laertius produceth a Will of his to this effect THVS I dispose of my estate if I shall not recover of this sicknesse All that is in my house I bequeath to the Brethren Astyanax and Lyco out of which is to be paid whatsoever I owe at Athens to any man as also the charges of my Funerall and Exequies What is in the City and Aegina I bestow upon Lyco because he is of our name and hath lived long with us to our great content as one that deserved the place of a Son The Peripatum I leave to those friends that will make use of it as Bulo Callinus Aristo Amphio Lyco Pytho Aristomachus Heraclius Lycomedes Lyco my Kinsman Let them put him in that place who they conceive will persevere in it and discharge it best which let the rest of my friends confirm for my sake and the places My Funerall and the burning of my Body be so ordered by Bulo and Callinus that it be not prodigall nor niggardly Out of my â—state at Aegina let Lyco after my death give to the young men as much Oyle as shall serve their turnes that hereby the memory of me and him that honours me may be justly preserved Let them set up my Statue and choose a fit place for the setting up of it wherein let Diophantus and Heraclides son of Demetrius assist them Out of my Rents in the City let Lyco pay all that I have named after his departure in the next place let Buâ—o and Callinus and the expenses of my funerall be discharged Let that houshold stuffe be taken away which I have left as common betwixt them Let likewise the Physicians Pasithemis and Midas be honoured and rewarded for their care of me and for their skill To the son of Callinus I leave a couple of Thericlean Pots and to his Wife a couple of Goblets and a fine Carpet and a shaggy Carpet and a Coverlet and two Couch beds the best that are left that we may not seem unmindfull of their due respect towards us As for those that served me I order thus Demetrius who hath been long a Free man I forgive the price of his redemption and bestow upon him five Minae and a Cloak and a Coat and as having undergone many labours with me let him be decently supplyed with necessaries Crito the Chalcidonian I forgive the price of his redemption and bestow further on him foure Minae Micrus also I manumit whom let Lyco bring up and six years hence let him instruct him In like manner I manumit Chares whom let Lyco also bring up I give him two Minae and my bookes that have been published The rest that have not been published let them be given to Callinus and let him take diligent care for the publishing of them To Syrus the Free-man I give foure Minae and Menodora and if he owe me any thing I forgive it him To Hilara I give five Minae a shaggy Câ—verlet two Couch-beds a Carpet and which bed he shall choose I manumit likewise the Mother of Micrus and Noemones and Dion and Theon and Euphranor and Hermias as also Agatho after he hath served two years more as also Ophelio and Possidonius the bearers of my Litter after they have served four years more I will that they be set at liberty I give moreover to Demetrius Crito and Syrus to each a Bed and Coverlet such as Lyco shall think sit This I bestow on them for as much as they have express'd themselves faithfull in the performance of such things as were committed to their charge As for my buriall whether Lyco will have it here or at home let it be as he will for I perswade my selfe he will do what is fitting no lesse then if I had done it my selfe When he shall have faithfully performed thesâ— things let the bequests of my Will remain firm Witnesses Callinus an Hermioneâ—n Aristo the Chian Euphronius a Poeaniean Thus saith Laertius having wisely managed all things appertaining to Learning and Humanity his prudence and diligence extended even to the making of his Will so that in that respect also he deserveth studiously to be imitated He died 74 years old of the Gout There were foure of this name The first a Pythagorâ—an mentioned in the life of Aristotle The second this Peripatetick The third an Epick Poet. The fourth an Epigrammatick Poet. ARISTO ARisto succeeded Lyco He was of the Island Ceos famous for a Law that whosoever exceeded 60. years of age should be put to death that there might be no want of Provision for those that were more serviceable In former time saith Strabo it had four Citties now there remain but two Iulis and Carthaea into which the rest were transferr'd Poecessa into Carthaea Caressus into Iulis In Iulis Aristo was born He was an Auditor of Lyco and succeeded him in the Government of the Peripatetick School as Cicero Plutarch and Clemens Alexandrinus affirm He was a great imitator of Bion the Boristenite Cicero saith hee was neat and elegant He wrote a Treatise of Nilus cited by Strabo and Amatory
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
the great Ocean The earth is in the midst being in the nature of a Center one and finite sphericall in figure The water is likewise sphericall having the same center with the earth The earth hath five Zones one northern beyond the Artick Circle uninhabitable through extremity of cold another temperate a third not habitable by reason of extream heat whence it is called Torrid a fourth temperate a fift southern not habitable by reason of cold But Possidonius conceiveth the Climate under the Equinoctiall to be temperate for saith he under the Tropicks where the Sun dwells longest the places are habitable and why not then under the Aequator Again the night being equall to the day affordeth leisure enough for refrigeration which is assisted likewise by showers and winds The generation of the world began from the earth as from the Center for the Center is the beginning of a sphear Plants have not any soul at all but spring up of themselves as it were by chance CHAP. XIII Of Mistion and Temperament CHrysippus asserteth a Spirit moving it selfe to it selfe and from it selfe or a spirit moving it selfe backwards and forwards He calleth it spirit as being moved aire answering in some proportion to the Aether so that it both meets in one and this motion is only according to those who think that all nature receiveth mutation solution composition and the like Composition mixtion temperament and confusion are different Composition is a contract of bodies whose superficies are contiguous to one another as in heaps of grain or sand Mixtion is of two or more bodies whose qualities are diffused through the whole as we see in fire and red hot iron and in our own â—oules for every where there is a diffusion through entire bodies so as one body doth passe through another Temperament is of two or more humid bodies whose qualities are diffused through the whole Mixtion is also common to drie bodies as to fire and iron to the soul and the body temperament only to the humid For qualities appear from the temperament of severall humid things as of wine honey water vinegar and the like that in such temperament the qualities of the things tempered remain is evident from this that oftentimes they are by some art separated from one another For if we put a spunge dipped in oyle into wine mixt with water the water separating it selfe from the wine will gather to the spunge Lastly confusion is the transmutation of two or more qualities into another of a different nature as in composition of Unguents and Medicines CHAP. XIV Of Generation and Corruption POssidonius asserteth foure species of generation and corruption of things that are into things that are for that of things that are not and of things that are not he rejected conceiving there is none such Of transmutations into things that are one is by division another by alteration a third by confusion a fourth of the whole by resolution Of these alteration concerneth the substance the other three are of the qualities which inhere in the substance According to these are generations made But the substance it selfe is neither augmented nor diminished by apposition or detraction but is only altered as happeneth to numbers and measures But in things properly qualited as Dion and Theon there is augmentation and diminution wherefore the quality of each remaineth from the generation untill the corruption thereof in plants and living creatures which are capable of corruption In things properly qualited he asserted two susceptible parts one according to the substance another according to the quality This as we have often said admitteth augmentation and diminution Neither is the thing properly qualited and the substance out of which it is all one nor divers but only not all one because the substance is a part and occupateth the same place but things that are divers have distinct places and are not consider'd in part That as to the thing properly qualited and as to the substance it is not the same Mnesarchus affirmeth to be evident because it is necessary that to the same happen the same things For if for example a man having formed a horse should break it and make a dog we would presently beholding it say this was not before but it is now So are the qualited and the substance divers Neither is it likely that we should all be the same as to substance for it often happens that the substance is preexistent to the generation as the substance of Socrates was before Socrates was and after the corruption and death of Socrates the substance remaineth though Socrates himselfe be not CHAP. XV. Of Motion MOtion according to Chrysippus is a mutation of parts either in whole or in parts or an excession out of place either in whole or in part or a change according to place or figure Iaculation is a vehement motion from on high Rest is partly a privation of motion in a body partly the same habit of a body before and after There are two first motions right and oblique from the mixtion of these ariseth great variety of motions Zeno affirmes the parts of all things consisting by themselves are moved towards the midle of the whole and likewise of the World it self wherefore it is rightly said that all parts of the World tend to the midle thereof and principally the heavy and that there is the same cause of the rest of the World in the infinite vacuity and of the rest of the Earth in the World in the midst of which it is constituted as a point All bodies have not gravity as air and fire yet these in some manner tend to the midst of the World CHAP. XVI Of Living Creatures OF animate Creatures there are two kinds for Plants as wee said have no souls some are appetitive and concupiscible others rationall The Soul according to Zeno Antipater and Pâ—ssidonius is a hot spirit for hereby we breath and move Cleanthes saith we live so long as that heat holdeth Every soul hath sense and is a spirit innate in us wherefore it is a body and shall not continue after death yet is it by Nature corruptible notwithstanding that it is a part of the Soul of the Universe which is incorruptible Yet some hold that the lesse firm Souls such as are those of the unlearned perish at the dissolution of the body the stronger as those of the wise and virtuous shall last even untill the generall conflagration The Soul hath eight parts whereof five are the Sences the sixth generative the seventh Vocall the eighth Hegemonick The Supream or Hegemonick part of the Soul is that which maketh Phantasies assent sense appetite This Supreme part is called Ratiocination it is seated in the Heart some say in the Head as in its sphear From the Hegemonick issue and are extended to the body the seven other parts which it guideth by their proper Organs as a
which is perfect But the world it selfe forasmuch as it comprehendeth all things neither is there any thing which is not in it is every way perfect What therefore can be wanting to that which is best But there is nothing better then the minde and reason therefore these cannot be wanting to the world Chrysippus addeth this comparison As all things are best in the most perfect and mature creatures as in a Horse better then in a Colt in a Dog better then in a Whelp in a Man better then in a Child So that which is best in all the world must be in that which is perfect and absolute but then the world nothing is more perfect nothing better then vertue therefore the world hath proper vertue The nature of man is not perfect yet in man there is vertue how much more then in the world The world therefore hath vertue therefore it is wise and consequently God Thus the notion and apprehension men have of God is first by conceiving the beauty of those things which are objected to their eyes for no beautifull thing hath been made by chance and adventure but composed and framed by some ingenious and operative art Now that the heaven is beautifull appeareth by the form colour and bignesse thereof by the variety also of starres disposed therein Moreover the world is round in manner of a ball which figure of all others is principall and most perfect for it alone resembleth all the parts for being round it selfe it hath the parts also round As to the second part of the question God is an immortall being rationall perfect or intellectuall in Beatitude voide of all evill provident over the world and things in the world not of human form maker of all and as it were father of all They define God a spirit full of intelligence of a â—ieâ—y nature having no proper form but transforming himselfe into whatsoever he pleaseth and resembling all things We understand by God saith Antipater a living nature or substance happy incorruptible doing good to mankinde Allâ— men acknowledge the Gods immortall They who deprive the Gods of beneficence have an imperfect notion of them as thâ—y likewise who think they are subject to generation and corruption Yet are there some Gods saith Chrysippus generative and mortall as well as there are others ingenerate â—The world starres and earth are Gods but the supream God is the aetheâ—iall minde Iupiter The sun moon and other such like Gods were begotten but Iupiter is eternall Other Gods use a certain nourishment whereby they are maintained equally but Iupiter and the world after another sort then the generated which shall be consumed by fire Iupiter groweth continually untill such time as all things be consumed in him death being the separation of the soul and body for seeing that the soul of the world never departeth at all but augmenteth continnally untill it have consumed all the matter within it selfe we cannot say that the world dieth The substance of God Zeno affirmes to be the whole World and Heaven so also Chrysippus in his 11th of the Gods and Possidonius in his first of the Gods But Antipater in his 7th of the world affirmes his substance to be aâ—riall Boethius in his book of nature saith the substance of God is the sphear of fixed stars Sometimes they call him a nature containing the world sometimes a nature producing all upon earth As concerning the third part of the question they affirm that God is an operative artificiall fire methodically ordering and effecting the generation of the world comprehending in himselfe all prolifick reason by which every thing is produced according to Fate God is a Spirit diffused through the whole world having severall denominations according to the severall parts of the matter through which he spreadeth and the severall effects of his power shewn therein They call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life Minerva as diffused through the aether Iuno as through the aire Vulcan as through the artificiall fire Neptune as through the water Ceres as through the earth In like manner the resâ— of his names were imposed with respect to some property This place was first discoursed upon by â— Zenoâ— after whom Cleanthes and Chrysippus dilated more largely upon it By this Providence the World and all parts of the World were in the beginning constituted and are in all time ordered This disputation they divided into three parts The first from the same reason that teacheth us there are Gods inferreth that the World is ordered by them seeing that there is nothing higher or more excellent then this administration The second from that reason which teacheth us that all things are subjected to an understanding nature and exquisitely ordered by it inferreth that it is generated of animate principles The third place is derived from admiration of celestiall and terrestriall things Upon these Cicero discourseth at large according to the opinion of the Stoicks As to the fourth part of the question in generall concerning the Gods that they have a particular providentiall care of man-kinde it is manifest in that whatsoever is in this world was made for the use of man and is conducible thereunto and if for the whole fpecies they must consequently have the same care of particulars which they expresse by many portents and all those fignes whereupon the art of Divination depends There was never any great person without some divine inspiration But we must not argue from hence that if the corn or vineyard of any man be hurt by a Tempest or Fortune deprive him of any of the conveniencies of life that he to whom this hath happened may be judged to be hated or neglected of God The Gods take care of great things the little they neglect but to great persons all things have alwaies a happy issue Chrysippus in his fourth Book of Providence saith there is nothing more ignorant nothing more sordid then those persons who think good might have been without ill For Good and Ill being contraries it is necessary that both consist together mutually sustaining one another as it were by opposition For how could we understand Iustice unlesse there were Injuries What is Justice but a privation of Injustice How can Fortitude be understood but by opposition to Fear How Continence but from Intemperance How Prudence if there were not Imprudence Why do not these fooles desire that Truth might be without Falshood Such are good and ill happinesse and misery griefe and pleasure one is ty'd to the other as Plato sayes by their contrary ends Here followeth the question whether that Providence which framed the world and mankinde did make likewise those corporeall infirmities and sicknesses which men suffer Chrysippus affirmeth it was not the intent of Nature to make men obnoxious to
and though he prais'd it as naturall yet it becommeth Curtezans rather then Gods Moreover what he saith of those that writ of Tables is false not to be found neither in Polemo nor Hipsicrates nor Antigonus but forged by himselfe In his book of a Commonwealth he allowes marriage with a mother and a daughter and repeats the same in the beginning of his book Concerning things expetible in themselves In his third book of Iustice extending to a thousand Paragraphs he advised to feed upon the very dead In his second book of Life and Transaction he affirmeth a wise man ought to take care to provide himselfe food but to what end must he provide himselfe food for Livelyhood Life is an indifferent For Pleasure Pleasure also is indifferent For Vertue that is selfe sufficient for Beatitude Such kinds of acquisition of wealth are very ridiculous If they proceed from a King there is a necessitie of complying with him if from a friend that friendship is veniall if from wisdome that wisdome is mercenary For these things saith Laertius some have inveigh'd against him CHAP. IV. His death HE died according to Apollodorus in the 143d Olympiad so supply Laertius in whom the centenary number is wanting by Suidas having lived 73 years The manner of his death is differently related Hermippus affirmes that being in the Odaeum a kinde of publick Theatre at Athens his Disciples called him away to Sacrifice and thereupon taking a draught of wine he was immediately seiz'd by a Vertigo of which at the end of five daies he died Others report he died of excessive laughter Seeing an Asseeafigs he bad his woman offer it some wine and thereat fell into such extremity of laughter that it killed him As to his person he was very little saith Laertius as appeareth by his Statue in the Ceramick which is almost hid by the horse that stands next it whence Carneades called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid by a horse The posture of this Statue Cicero saith was sitting and stretching forth his hand Pausanias saith it was set up in the Gymnasium called Ptolomaean from the Founder not far from the Forum Laertius reckons foure more of this name The first a Physician to whom Erasistratus acknowledgeth himselfe beholding for many things The Second his sonne Physician to Ptolomy who upon the calumnies of some that maligned him was publickly punished and beaten with rods The third Disciple to Erasistratus The fourth a writer of Georgicks ZENO ZENO was of Tarsis or according to others of Siodn his Father named Dioscorides He was Disciple to Chrysippus and his successor in the School He wrote few bookes but left behinde him many Disciples DIOGENES DIOGENES was born at Seleucia he was sirnamed the Babylonian from the vicinity of that place He was Disciple of Chrysippus and is stiled by Cicero an eminent and serious Stoick Seneca relates that discoursing earnestly concerning anger a foolish young man standing by spat in his face which he took meekly and discreetly saying I am not angry but am in doubt whether I ought to be so or not He was one of the three that was sent from Athens on Embassy to Rome of which already in the life of Carâ—eades who learn'd Dialectick of him Cicero saith he lived to a great age Amongst other things he wrote a treatise of Divinaâ—ion ANTIPATER ANTIPATER was of Sidon Disciple to Diogenes the Babylonianâ— Cicero calls him a most acute person Senecae one of the great authors of the Stoicall Sect. He declined to dispute with Carneades but filled his bookes with confutations of him whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the clamorous penman He disputed much against those who asserted nothing Besides other things he writ two books of Divination Cicero at the latter end of his second book of Offices saith he then was lately dead at Athens PANAETIUS PANAETIUS was of Rhodes his Ancestours eminent for Martiall affairs and exercises He was Disciple to Antipater intimate friend to â— Scipio Africanus whom he accompanyed in his journey to Alexandria Cicero calls him almost Prince of the Stoicks a person extreamly inigenous and grave worthy the familiarity of Scipio and Laelius He was a great admirer of Plato whom every where he calleth divine most wise most holy the Homer of Philosophers But his opinion of the immortality of the Soul he approved not arguing thus Whatsoever is generated dieth but soules are generated as is manifest from the likenesse of those that are begotten to their Parents not only in body but disposition His other argument was There is nothing that is grieved or pained but is subject to be sick whatsoever is subject to sicknesse is likewise subject to death souls are subject to griefe therefore they are subject to death He alone rejected Astrologicall predictions and receded from the Stoicks as to Divination yet would not positivly affirm there was no such art but only that he doubted it He wrote three books of Offices much commended by Cicero Lipsius conjectures he died old because Cicero affirmeth out of Posidonius that he lived thirty years after he had written his Bookes of offices POSIDONIUS POSIDONIUS was born at Apamea in Syria He lived at Rhodes and there managed civill affairs and taught Philosophy Pompey in his return from Syria went to Rhodes purposely to hear him and coming to his dore forbad the Lictor to knock as was the custome but he saith Pliny to whom the East and West had submitted himselfe submitted his Fases at this Gate But understanding that he was very sick of a great pain in his joynts he resolved only to give him a visit At his first coming and salutation he told him with much respect that he was extreamly sorry he could not hear him Posidonius answer'd You may for no corporeall pain shall make me frustrate the coming of so great a person And thereupon he discoursed seriously and copiously upon this subject as he lay in his bed That nothing is good but what is honest And as often as his pain took him he would say Pain it is to no purpose though thou art troublesome I will never acknowledge thou art ill He made a Sphear wherein were all the conversions of the Sun Moon and Planets exactly as they moved in the Heavens every day and night Of his writings are cited by Cicero five Bookes of Divination as also five bookes of the nature of the Gods Thus far we have a continued succession of the Stoick Philosophers the last School according to Laertius's disposition of thsoe that were descended from Thales FINIS 2  52  3  53  4  54 Pisistratus died having raigned 17 years Arist. Polit. 5. Lxiii  55  2  56  3  57  4  58  Lxiv Miltiades Hâ—l 7. 59  2  60  3  61  4  62  Lxv Â