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
Aristotle fully acquits himselfe in his Epistles to An ipater where he professeth that he married her only out of tâ—e good will which he bore unto Hermias and out of a compassion for the great misfortunes that had happened to her Brother adding that she was a woman endowed with extraordinary modesty and all other vertues His second wife was named Herpylis a woman of Stagira whom Apellico cited by Eusebius and perâ—aps from him â—uâ—das affirm he married after the death of Pythais With her he lived to his end as Hermippus cited by Athenaeus and â—imothaeus by Laertius affirm Timaeus a profess'd calumniator of Aristotle saith she was his Concubine and that Aristoâ—le lived with her following the counsell of Hesiod in his Georgiâ—ks from which calumny Hesiod is fully vindicated by Proclus By Herpylis he had one son as Apellico affirmeth whom he named after his own Father Nicomachus To him he dedicated his great Moralls which Cicero thinks to have been written by Nicomachus himselfe For I see not saith he why the son might not be like the Father This Nicomachus was a disciple of Theophrastus and much beloved by him under whom he profited exceedingly in Philosophy and arrived at much eminence therein Suidas saith he writ eight Books of Physick four of Ethick Cicero compares him both with his Tutor and Father Aristocles cited by Eusebius affirmeth he was bred up an Orphan by Theophrastus afterwards died young in the Warrs which relation agrees not with Aristotle's Will nor with Suidas or Cicero who averr that he writ Books out of which Laertius brings a citation in Eudoxo He had a Daughter also called Pythais who as Sextus Empericus affirmes was thrice married First to Nicanor the Stagirite friend to Aristotle Secondly to Procles who derived his pedigree from Demaratus King of Lacedemonia By him she had two Sons Procles Demaratus who studied Philosophy under Theophrastus Her last husband was Metrodorus Disciple of Chrysippus the Gnidian Master of Erastratus By him she had a son named after her Father Aristotle Of this Aristotle there is mention in the Will of Theophrastus where he is called the Son of Midias not Metrodorus Suidas affirmeth he died before his Grandfather CHAP. XIV His Disciples and Friends THe Disciples of Aristotle were so many and so eminent that Nicander of Alexandria wrote an expresse Book upon that subject which had it been extant would doubtlesse have given us an exact account of them whereas now we must rest satisfied with an imperfect Catalogue To omit the three Princes that were his Disciple Hermias Alexander of whom already and Antipâ—ter Successor to Alexanander in Macedonia who amongst other things wrote two books of Epistles in one whereof he related the death of Aristotle in the first place is mentioned Theophrastus of Eressus a City of Leshos the most eloquent of his Disciples Him he appointed to succced him in the School Phanias of Eressus also He wrote many Books often cited by Athenaeus amongst the rest Ammonius cites his Categories Analyticks and of Interpretation Eudemus of Rhodes esteemed by Aristotle in the second place next to Theophrastus His life was written by Damias as Simplicius affirmes who often mentions him He wrote Analyticks and a Geometricall History both cited by Simplicius and some other Histories cited by Laertius wherein hee said the Magi were of opinion that men should rise again after death He survived Aristotle Eudemus of Cyprus who died in Sicily where he took Dion's part as appeareth from Plutarch Aristotle in honour of him called his Dialogue of the Soul after his name Pasicrates Brother of Eudemus the Rhodian To him some ascribe the first lesser Book of Metaphysicks as Philoponus affirmeth Theodectes To him Aristâ—â—le dedicated some Books of Rhetorick mentioned by Valerius Maximus which hee afterward retracted Patricius conceives hee was rather a companion then a Disciple of Aristotle because he mentions him seven times in his Rhetorick which he is never observed to have done of any Disciple Clearchus of Soli. He wrote many Books often cited by Atheâ—aeus Dicaearchus Son of Phidias of Mâ—ssena in Sicily a Philosopher Oratour and Geometriâ—ian as Suiâ—as affirmeth He is cited by Cicero mention'd often by Plutarch amongst the best Philopâ—ers Arisloxenus Son of Mâ—esias a Musician of Tarentum in Italy who going to Maâ—tinia there studied Philosophy and Musick He heard his Father and Lamprus an Erythraean and Xenopholus a Pythagorean and last of all Aristoâ—le whom after his death he calumniated and wronged much because he had left Theophrastus his successour in the School whereas himimself was in great esteem amongst the Disâ—iples Thus Suidas Nicanor mentioned in his Will Philo who wrote against one Sophocles who caused the Philosophers to be voted out of Attica Plato the younger mentioned by Laertiâ—s and Philâ—pâ—nus Socrates a Bithynian mentioned by Laâ—râ—ius Mâ—ason a Phocian mentioned by Aelian as one of hose who assisted Aristotle in the ejection of Plaâ—o out of the Academy Galen likewise mentions him as Author of some mâ—dicinall writings ascribed to Aristotle Phrasidemus a Phocian mentioned by Laertius as a Peripatetick Philosopher It is likely he was a Disâ—iple of Aâ—â—stâ—â—le for he was contemporary with Theopâ—rastus Palaephatus of Abydas an Historian much beloved of Aristotle Callisthenes an Olynthian Aristotles Sisters Sonne of whom already Hipparchus a Stagirite of kin to Aristotle He wrote as Suidas affirmeth oâ— the distinctions of Sexes amongst the Gods of mariage and the like Leoâ— a Byzantine a Peripatetick Philosopher and Sophist Some aâ—firâ— he was a Disâ—iple of Aristoâ—les He was so excessively fat that coming to Athens upon an Embassy the people laught at him to whom he said do you laugh to see me thus fat I have a wife a great deal 〈◊〉 yet when we agree one bed will hold us both but when we disagree not the whole house The people suspecting him of conâ—ederacy with 〈◊〉 upon a 〈◊〉 of his came in a tumult to his house whereupon fearing to be stoned he strangled himselfe Aeschrion of Mitylene a heroick Poet loved much by Aristotle as Suidas saith Callippus an Athenian who also heard Plato Satyrus whose books of lives and characters are cited by Athenaeus Hieronimus the Rhodiaâ— eminent in Philosophy That he was Aristotle's disciple is acknowledged by Athenaeus Heraclides of Pontus a great Philologist To these add of lesse note Echecratides a Methymnaean and Adrastus a Macedonian both mentioned by Stephanus Euxithius mentioned by Plutarch Clitus a Milesian Menon the Historian Diâ—teles and Timarchus CHAP. XV. His Detractours AS the friends and followers of Aristotle were more in number then those of any other Philosopher so were also his detractours of whom having already had occasion to make some mention we shall not need to give any further account then this of Aristotles alledged by Eusebius How then is it possible that what Epicure relates of Aristotle can be true that when he was a young man
disease can pain Not like the common sort of people he But day and night bent on Philosophy The Comick Poets unwittingly intending to discommend him praise him as Philemon in his Comedy of Philosophers He Water drinks then Broth and Herbs doth eat To live his Schollers teaching without meat This some ascribe to Posidippus His vertues were so eminent that they grew at last into a Proverb More continent then Zeno the Philosopher whence Possidippus He ere ten daies were spent Zeno in Continence out-went Indeed he excelled all men in this kind of Vertue and in Gravity and by Iove addeth Laertius in Felicity likewise CHAP. VIII His Writings HE wrote many Bookes wherein faith Laertius he so discoursed as no Stoick after him their Titles are these Of Common-wealth writen whilst he was an auditor of Crates and as Plutarch saith much applauded the scope whereof was this That we should not live in severall Citties and Townes by distinct Lawes but that we should own all men as our Country-men and fellow-Cittisens that there should be one manner of life and one order as of one flock which grazeth by equall right in one pasture Of Appetite or Of human Nature Of Passions Of Office Of Law Of the Discipline of the Grecians Of sight Of the Universe Of signes Pythagorâ—cks Universalls Of words Homericall Problems 5. Of hearing Poetry The Art Solutions Confutations Memorialls The Moralls of Crates Some amongst whom is Casius a Sceptian reprehended many things in the writings of Zeno First that in the beginning of his Common-wealth he affirmeth the liberall Sciences to be of no use Again that all wicked men are enemies among themselves and slaves and strangers as well Fathers to their Children as Brethren to Brethren Again that only good men are Citisens and Friends and Kindred and Children as he affirmeth in his Book of the Common-wealth So that according to the Stoicks Parents should be enemies to their Children because they are not wise That in his Common-wealth he would have Women to be in common That no Temples Courts of Iudicature nor publick Schooles should be built in a Common-wealth That Mony is not necessary neither for exchange nor traffick That Women should go in the same habit as men CHAP. IX His Disciples ZENO saith Laertius had many Disciples the most eminent these PERSAEUS Son of Demetrius a Cittiean some affirm hee was Zeno's Scholer others that he was one of the servants which were sent by Antigonus to Zeno to transcribe his writings whence Bion seeing this inscription on his Statue PERSEAEUS OF ZENO A CITTIEAN said the Graver mistook for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should have put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant Afterwards he returned to Antigonus King of Macedonia Antigonus to make a tryall of him caused a false report to be brought him that his lands were spoiled by the Enemy whereat appearing troubl'd Do you not see saith Antigonus that riches are not to be reckon'd amongst indifferent things Antigonus so much favour'd him that he preferr'd him to the government of Acrocorinthus on which Fort depended not only Corinth but all Peloponnesus in this charge he was unfortunate for the Castle was taken by the cunning of Aratus a Sicyonian Athenaeus saith whilst Perfaeus was feasting who turned out Persaeus whereupon afterwards to one that maintained onely a wise man is a Governour and I saith he was once of the same mind being so taught by Zeno but now am of another opinion the Sicyonian young man meaning Aratus hath taught me otherwise Thus Plutarch But Pausanias saith that Aratus upon taking of the Fort amongst others put Persaeus the Governour to death He said that those were esteemed Gods who had invented some things very usefull to humane life He wrote these Books Of a Kingdom The Lacedaemonian Commonwealth of marriage of impiety Thyestes Of Love Protrepticks Exercitations Chryas 4. Commentaries against Plato's Laws 7. Symposiack Dialogues ARISTO Son of Miltiades a Chian sirnamed the Siren when Zeno fell into a long sicknesse he left him and went as Diocles saith to Polemo He was also a follower of Persaeus whom he flatter'd much because of his favour with Antigonus for hee was much given to pleasure even unto his end Thus revolting from his Master Zeno he asserted That the end consists in those mean things which are betwixt virtue and vice that is in indifference not to be moved on either side nor to imagine the least difference to be in these things but that they are all alike For a wise man is like a good Player who whether he personate Agamemnon or Thersides will act either part very well Thus he took away the dignity which Zeno held to be in these mean things betwixt virtue and vice holding that there is no difference in them He took away Physick and Logick affirming that one is above us the other appertaines nothing to us Ethick onely appertaines to us he compared Dialectick reason to cobwebs which though they seem artificiall yet are of no use He introduced not on any virtues as Zeno nor one called by severall names as the Megarick Philosophers but affirmed they have a quodammodotative relation to one another Professing these teneâ—s and disputing in Cunosarges he came to be called Author of a Sect whence Milciades and Diphilus were called Aristonians He was very perswasive and wrought much upon the common people whence Timon in Sillis One of Aristo's smooth perswasive race He defended eagerly this Paradox of the Stoicks that a wise man doth not opinionate but know which Persaeus opposing caused of two like twins first one to give a depositum to him then the other to come and redemand it and by his doubting if it were the same person convinced him He inveigh'd against Arcesilaus calling him a corrupter of youth On a time seeing a Monster like a Bull but of both sexes he said Alas here is an argument for Arcesilaus against energy To an Academick who said he comprehended nothing Do you not see saith he him who sitteth next you which he denying Who struck you blinde saith he or took your light away He wrote these Treatises Protrepticks 2. of Zeno's Doctrine Scholastick Dialogues 6. of Wisdome dissertations 7. Erotick dissertations Commentaries upon vain-glory Commentaries 15. Memorialls 3. Chrias 11. against Oratours against Alexinus his oppositions to the Dialecticks 3. to Cleanthes Epistles 4. But Panaetius and Sosicrates affirm the Epistles only to be his the rest to be Aristo's the Peripatetick The Sun striking hot upon his head which was bald occasion'd his death There was another of the same name a Juliite a Peripatetick another an Athenian a Musician a fourth a Tragick Poet a fift an Alaean who writ the Rhetoricall art a sixt of Alexandria a Peripatetick ERILLUS or as Cicero Herillus was a Carthaginian when he was a boy he was loved and courted by many which Zeno by causing him
some Athenian Prisoners Antipater invited him to sit down to supper whereto he answer'd in the words of Ulysses in Homer O Circe what man is there that is good Before his friends are freed can think of food Antipater was so pleased with the ingenious application of these Verses that he caused the Prisoners immediately to be set at liberty His clemency saith Aelian extended not only to men but often to irrationall creatures as once when a Sparrow pursued by a Hawk flew to his bosome he took it much pleased and hid it till the enemy were out of sight and when he thought it was out of fear and danger opening his bosome he let it go saying that he had not betrayed a supplyant Bion deriding him he refused to make any answer in his own defence for a Tragedy saith he being mocked by a Comedy needs not a reply To one who though he had neither learn'd Musick Geometry nor Astronomy yet desired to be his Disciple Away saith he you have not the handles of Philosophy Some affirm he said I teach not to card wool Antipater comming to Athens met and saluted him which salute he returned not untill he had made an end of the discourse he was about He was nothing proud he assigned a particular businesse to every part of the day a great part thereof to meditation one part to silence Whensoever he pierc'd a vessell of Wine it was sower'd before he spent it and the broaths that were made for him were often thrown away the next day whence proverbially was used the Cheese of Xenocrates of things that last well and are not easily consumed Holding his peace at some detractive discourse they asked him why he spoke not Because saith he I have sometimes repented of speaking but never of holding my peace Yet this man saith Laertius because he could not pay the sine imposed upon Aliens the Athenians sold Demetrius Phaleveus bought him contenting both parties the Athenians with their Tribute Xenocrates with his liberty CHAP. IV. His Writings HE left many Writings Verses Exhortations and Orations their Titles these Of Nature 6 Bookes Of Wisdome 6. Of Riches 1. Arias 1. Of Indefinite 1. Of a Child 1. Of Continence 1. Of Profitable 1. Of Free 1. Of Death 1. which some conceive to be the same with that which is extant amongst the spurious Platonick Dialogues under the title of Axiochus Of Voluntary 1. Of Friendship 2. Of equity 1. Of Contrary 2. Of Beatitude 2. Of writing 1. Of Memory 1. Of False 1. Callicles 1. Of Prudence 2. Oeconomick 1. Of Temperance 1. Of the power of Law 1. Of a Common-wealth 1. Of Sanctiâ—y 1. That vertue may be taught 1. Oâ— Eâ—s 1. Of Fate 1. Of passions 1. Of Lives 1. Of concord 1. Of Disciples 2. Of Iustice 1. Of Vertue 2. Of species 1. Of Pleasure 2. Of Life 1. Of Fortitude 1. Of One 1. Of Idaeas 1. Of Art 1. Of Gods 2. Of the Soul 2. Of Science 1. Politick 1. Of Scientificks 1. Of Philosophy 1. Of Parmenides opinions 1. Archidemus or of Iustice 1. Of Good 1. Of things which pertain to Intellect 8. Solutions concerning Speech 1. Physicall auscultation 6. A summary 1. Of Genus's and Species 1. Pythagorean assertions 1. Solutions 2. Divisions 8. Positions 3. Of Dialectick 14 15 16. Of Disciplines concerning distinctions 9. Concerning Raâ—iocination 9. Concerning Intelligence 4. Of Disciplines 6. Concerning Intelligence 2. Of Geometry 5. Commentaries 1. Contraries 1. Of Numbers 1. Theory of Arithmetick 1. Of Intervalls 1. Astrologick 6. Elements to Alexander concerning a Kingdom 4. To Arybas To Hephaestion Of Geometry 2. Verses 345. CHAP. V. His Death HE died in the 82 year of his age by a fall in the night into a Basin wherein he was drown'd probably in the first yeare of the 116. Olympiad for in that year Polemo his Successour took upon him the School Laertius saith there were six more of this name but mentions only five One very antient skilfull in Tacticks another of the same City and Family with this Philosopher Author of the Oration upon the death of Arsinoe the fourth saith he a Philosopher who writ in Elegiack verse but not happily perhaps the same who Suidas saith was nothing inferiour to this Xenocrates for Continence the fist a Statuary the â—ixt a writer of Songs as Aristoxenus affirm POLEMO POLEMO was an Athenian of OEa a Towne belonging to the Oenian Tribe his Father Philostratus who according to Antigonus Carystius was a Citizen of great account and kept a Chariot and horses Polemo in his youth was very intemperate and dissolute he frequently took a sum of money and hid it in a private corner of some street to supply his extravagances upon occasion Even in the Academy were found three oboli which he had hid under a Pillar upon the same account This wildnesse caused discontent betwixt him and his wife who thinking her self not wel used by him accused him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither did he delight saith Valerius Maximus in Luxury onely but even in the infamy thereof On a time coming from a Feast not after the setting but rising of the Sun and seeing the door of Xenocrates the Philosopher open full of Wine smelling sweet of unguents crown'd with Garlands richly attir'd hee rush'd into his School which was filled with a croud of learned persons Nor contented with so rude an intrusion he â—ate down also intending to make sport at his excellent â—loquence and prudent precepts Hereupon all were offended as the affront deserved onely Xenocrates continuing the same Countenance and gesture fell from the discourse in which he was and began to speak of modesty and temperance with the gravity of whose discourse Polemo being reduced to repentance first took his Garland off from his head and flung it on the ground soon after he withdrew his arme within his Cloake Next hee laid aside the cheerfulnesse of that look which he had formerly when he affected feasting lastly he wholly devested himselfe of Luxury and being thus cured by the wholsom Medicine of one discourse he from an infamous Prodigall became a most excellent Philosopher being from that time forward so addicted to study that he surpass'd all the rest and succeeded Xenocrates in the government of the School which he began in the first year of the 116. Olympiad After he began to study Philosophy he had such a constant behaviour that he retain'd alwaies the same Countenance and kept the same tone in all his speech whereby Crantor was taken with him A mad dog having bit him by the Knee he alone of all the Company seem'd to be unconcern'd in it and a tumult happening thereupon in the City he asked without any disturbance what was the matter In the Theatres also he was nothing moved When Nicostratus the Poet sirnamed Clytemnestra recited somthing to him and Crates Crates was much taken therwith but hee
but more gain For your sake to dy would please Toyle and torments were but ease You direct men in pursuit Of immortall sacred fruit Richer far then gold refin'd Soft as sleep as parents kinde Great Alcides for your sake Labours vast did undertake Leda's valiant twins made known More your glories then their own Ajax and Achilles too Only dy'd for love of you Ah! for you Atarna's pride Hermias untimely dy'd But his name we will revive That our Muse shal keep alive Paying hospitable Jove Pious thanks for a friends love There wanted not those who cast many aspersions and calumnies upon this Vertuous friendship some affirm'd that Hermias lov'd Aristotle inordinately an imputation not well suiting with an Eunuch and that for this Reason he gave him Pythais to wife whom Suidas and the Greek Etymologist affirm to have been his Daughter either by Nature or Adoption Demetrius Magnesius his Neece Aristippus his Concubine so little do they agree in their relation They adde that Aristotle was so passionately in Love with her that he sacrificed to her after the same manner as the Athenians to Ceres at Eleusis This Laertius relates as done whilst she was alive But Lyco first Author of this calumny that it was after her death Moreover that Aristotle in a thankfull acknowledgement of his Bounty wrote a Paean in praise of Hermias meaning the Hymn last mentioned which Athenaeus proveth against the calumniations of Demophilus not to be a sacred hymne or Paean but a Scolion or Festivall Song Hence Theocritus the Chian derides him in this Epigram To the slave Eunuch who Atarne swai'd An empty tombe empty Aristotle made Who from the Academy did retire To wallow in vain pleasures faithless mire In answer to these calumnies first raised by Lyco dispersed further by Aristippus and continued by those that maligne the memory of Aristotle Apellieo writ certain Books wherein he accurately confutes those who durst in this manner impudently blaspheme such are his words the name of Aristotle so much prejudice and malice being in the accusation as might easily argue the falsenesse thereof Upon the death of Hermias Aristotle and with Xenocrates fled from Atarna to Mitylene as Apollodorus and Dionysius Halicarnassaeus affirm in the fourth year of the 108. Olympiad Eubulus being Archon CHAP. V. How he lived with Philip and Alexander ABout this time Philip King of Macedonia Father of Alexander taking care for the Education of his Son now growing towards mans estate and unwilling saith Plutarch to commit his Education to Professors of Musick or any other of the liberall Sciences as knowing him fit for higher designes sent to Aristotle the most famous and learned of Philosophers to come and instruct him Agellius recites his Epistle which was to this effect Philip to Aristotle health KNow that I have a Son I render the Gods many thanks not so much for his birth as that he was born in your time for I hope that being educated and instructed by you he will become worthy both of us and the Kingdom which he shall inherit Aristotle at this request of Philip went to Macedonia to him in the 4th year of the 108. Olympiad as Apollodorus and Dioâ—ystus Halicarnassaeus affirm at what time Alexander was fifteen yeares old He lived there infinitely esteem'd and beloved of Philip and Olympia his Wife Alexander's Mother They caused his Statue to be made and set up in honour of him Philip had a kindnesse to particular for him that he allo'wd him in manner an equal share in the Government of the Kingdom which interest Ammonius saith he employed to the advantage as well of private persons as of the publick as appeareth saith the Latine Interpreter of his life by his Epistles to Philip. Plutarch affirmâ—s that Philip as a recompence to Aristotle reedified the Town where hee was born Stagira which he had before laid wast He likewise assign'd him a School and study near Mieza a Town of Macedonia not far from thence where unto this day saith Pluâ—arch they shew the stony seats and shady walks of Aristotle He instructed Alexander in the deepest parts of Learning not only in Ethick and Politicks but his most reserved and solid Doctrines call'd Acroatick and Epoptick never communicated to the Vulgar That he taught him likewise the Art of Medicine Plutarch argueth for as much as Alexander was not only exceedingly delighted with the Theory thereof but practised it successfully upon many of his friends to whom he prescribed Receipts and diets as appeareth saith he by his Epistle Perceiving Alexander to be much taken with Homer's Iliads as conceiving and calling it the bestâ—â—stitution of military Vertue he took much pains in correcting and restoring the text and then gave it to Alexander which copy â—he infinitely prised He writ a Book to Alexander intituled Of a Kingdom mentioned by Laertius and Ammonius wherein he instructed him how to rule So much did he incline the mind of Alexander to do goodâ— that he used to say if any day pass'd wherein he had not conferred some benefit I have not reign'd to day Alexander so much affected him that he professed he admired and loved him no lesse then his Father because his Father he said only gave him being but Aristotle well-being The love which Philip and Alexander bore him was so great that Theocritus the Chian cast the same aspersion upon it as he did on his friendship with Hermias In the first year of the 111th Olympiad Pythodorus being Archon Philip dyed and was succeeded by his Son Alexander whose active spirit soon after his coming to the Crown designed an expedition against the King of Persia. Hereupon Aristotle having now lived with Alexander eight years though Justine saith but five which some interpret of the time before Philips death but not without some violence for that was above seven preferring the quiet of a Contemplative life before the troubles of War took leave of him returned to Athens leaving in his room Callisthenes an Olynthian his Kinsman Son of his Cozen Hero and Disciple whom before his departure observing to speak with too much liberty and obstinacy to the King he reproved in these words Son if thou thus employ thy tongue Thy thread of life cannot be long And so it came to passe not long after upon this occasion Hermolaus Son of Sopolis a youth of a noble Family that studied Philosophy under Callisthenes hunting the Wild Bore with Alexander prevented the King by casting his dart first at him for which he was by the Kings command punished with many stripes Troubled at the ignominy thereof he conspired with Sostratus Antipater and some other companions of his to murther Alexander which treason being discovered by Epimenes one of the Conspirators they were all put to death Aristobulus and Ptolemaeus Son of Lagus affirms they accused Callisthenes as him who instigated them to this attempt Hereupon Callisthenes was
a Barbarian There are besides cited by Laertius under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loose verses these sentences Not many words much wisdome signifie Choose one thing excellent to which apply Thy mind and stop the mouth of calumny CHAP. 10. His judgment in Civill affaires POliticks was according to Laertius his first study in which his advice was of great Authority though he were the only person as Cicero observes of the seven wisemen that was not ruler of the City wherein he lived Of his judgment herein we have two instances the first from Herodotus Good also even before the destruction of Ionia was the advice of Thales a Milesian a farre off by descent Phoenician who commanded the Ionians to build one common Councell Hall and that in Teos for that Teos is in the midst of Ionia and the rest of the inhabited Cities neverthelesse to be in repute according as the Citizens were The other cited by Laertius with no lesse applause is this In the first year of the fifty eight Olympiad Croesus King of Lydia fearing the greatnesse of Cyrus and encourag'd thereunto as he conceiv'd by the Oracle sent Ambassadours and presents to the most considerable of the Grecians perswading them to joyne with him in an expedition against Cyrus which the Lacedaemonians with many others did but Thales forbad the Milesians to enter into league with him It appears addes Laertius that his advice in civil affairs was excellent for this thing Cyrus geuing the better preserv'd the Citty Yet did he afford Croesus his particular assistance in passing his Army over Halys as the Grecians affirme though Herodotus be of a contrary opinion who gives this account of both When Croesus was come to the River Halys then I beleeve by bridges that were there he passed over his Army but the common report of the Grecians is that Thales the Milesian was he who conveigh'd it over For Croesus being doubtfull over what part of the River his Army should passe there being in those daies no Bridges Thales who was in the sield with him is said to have caused the River that did run on the left hand of the Army to run also on the right which he brought to pass thus Beginning above the trench he digged a deep trench and brought it in the fashion of a halfe Moon that the River being turned into the trench from the former channell at the back of the Army and passing by the camp came into the old channell again so that assoon as the River was thus divided which Lucian saith was done in one night it became fordable on either side Some say that the old channell was quite made up but that I do not beleeve for then how could they in their return passe over That this is the meaning of Herodotus mistaken by Valla will appear from the scholiast of Aristophanes who relates it in the same manner not without applauding Thales for his excellency in Mechanicks He was a great enemy to Tyrants and accounted all Monarchy little better as appears by Plutarch who makes him speak thus As for taking one for the other viz. a Monarch for a Tyrant I am of the same mind with the young man who throwing a stone at a Dog hit his step-Mother it is no matter said he for even so it lights not amisse Truly I alwaies esteemed Solon very wise for refusing to be King of his own Country and Pittacus if he had not taken upon him a Monarchy would never have said how hard it is to be a good man and Periander being seiz'd as it were an hereditary disease derived from his father by the same Tyranny did very well to endeavour as much as he could to disengage himselfe from it by frequenting the conversation of the best men inviting Sages and Philosophers and being invited by them not approving the dangerous counsell of Thrasibulus my countryman who perswaded him to take off the heads of the chiefest For a Tyrant who chooseth rather to command slaves then free-men is like a husbandman who preferreth the gathering of locusts and catching of foul before reaping of good corn These soveraign authorities have only this good in recompense of many evills a kind of honour and glory if men be so happy that in ruling good men they themselves prove betterj as for such who in their office aim at nothing but security without respect of honour or honesty they are fitter to be set over beasts then men In the same Symposion he gives this account of Monarchy Democracy and Oeconomicks That Prince is happy who lives till he is old and dies a naturall death That common-wealth is best ordered where the citizens are neither too rich nor too poor That house is best wherein the Master may live most at ease CHAP. XI Of his writings Some aâ—â—irme saith laertius that he lest nothing behind him in writing Others that he writ Of naturall Philosophy Saint Augustine saith that Thales to propagate his doctrine to succession searched into the secrets of nature and committing his opinions to monuments and Letters grew famous Of Nautick Astrology mentioned by Simplicius which is by some ascribed to Phocus a Samian Of the Tropicks and Aequinoctialls which two treatises Laertius saith he composed as judging the rest easie to be understood These seem to be those Astrologicall writings which * Lobon an Argive who writ concerning the Poets affirmeth to have extended to two hundred verses Of Meteors a treatise in verse mentioned by Suidas The history of his own times if we may give credit to Iohannes Antiochenus who saith These things Thales Castor and Polybius most wise Authors committed to writing and after them Herodotus the historian but perhaps this may be no more probable then that Polybiuâ— and Castor should precede Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which those that are cited by Laertius we have inserted among his morall sentences for such they were tending to the instruction of the common people a kind of loose verse comming nere prose whence Demosthenes makes two kinds of Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Casaubon observes those that write in meeter and if we may so tearm it those that write in blank verse Whatsoever Latertius in the lives of the seven wisemen produceth in this kind seemeth not to be taken out of any Poet but to have been written by the wise-men themselves Epistles of which two only are extant preserved by Laertius Thales to Pherecydes I Hear that you first of the Ionians are about to publish a discourse to the Greeks concerning Religion and * iustly you conceive that your worke ought rather to be laid in a publick library then transmitted to uncertain persons if therefore it may any way pleasure you I will willingly conser with you about that which you have written and if you desire will visite you at Syrus for neither myselfe nor Solon the Athentan should
Cyrrha and the Thracian Chersonesus MAny saith Demosthenes of obscure and contempâ—ible have become illustrious by profession of wisdome Solon both living and dead flourish'd in extraordinary glory to whom the utmost honours were not denyed for he left a monument of his valour the Megaraean Trophie and of his wisdome the recovery of Salamis the occasions these The Island Salamis revolted from the Athenians to the Megarenses the Athenians having had a long troublesome war with the Magarenses for its recovery grew at length so weary that giving it over they made a Law forbidding any upon pain of death to speak or write any thing to perswade the City to re-attempt it Solon brooking with much reluctance this ignominy seeing many young men in the City desirous to renew the war though not daring to move it by reason of the Edict counterfeited himselfe mad which he caused to be given out through the City and having privately composed some elegiack verses and got them by heart came skipping into the â—orum with his Cap or as Laertius saith a Garland on the people flocking about him he went up into the place of the Cryer and sung his Elegy beginning thus A crier I from Salamis the fair Am come in verse this message to declare The lines wherewith they were most excited were these Rather then Athens would I ow'd my birth To Pholegondrian or Sicinian earth For men where ere I goe will say this is One of the Athenians that lost Salamis And Then lets to Salamis renew our claime And with the Isle recover our lost same This Poem was intituled Salamis it consisted of a hundred verses very elegant when he had made an end of singing it was much applauded by his friends particularly by Pisistratus who excited the Citizens to follow his advice By this means the law was repealed the war recommenced wherein Solon was made Generall the common report is that taking Pisistratus along with him whence it is that some ascribe the whole glory of the action to Pisistratus of whom are Frontinus Aeneas and Justine he sailed to Colias where finding all the women celebrating the festivall of Ceres he sent a trusty messenger to Salamis who pretending to be a runnagate told the Megarenses that if they would surprise the principall women of Athens they should go immediately with him to Colias The Megarenses believing what he said manned a ship and sent it along with him Solon assoon as he saw the ship come from the Island commanded the women to retire and as many beardlesse young men to put on their gownes head-tyre and shoes hiding daggers under their Garments and so danced and plaid by the Sea-side till the enemy were landed their ship at â—achor By this time the Megarenses deceived by their outward appearance landed in great hast and came upon them thinking to take them away by force but they suddenly drawing their swords shew'd themselves to be men not women the Megarenses were all slain not one escaping the Athenians going immediately to the Island took it Others deny it was taken in this manner but that first receiving this answer from the Delphian Oracle Let sacrifice be to those Hero's paid Who under the Asopian ground are laid And dead are by the setting Sun survey'd Solon by night sailed to the Island and sacrificed burnt offerings to the Heroes Periphemus and Cichris then he received five hundred men of the Athenians with condition that if they gained the Island the supream government thereof should be in them Shipping his men in fisher boats attended by one ship of thirty Oars they cast anchor by Salamis near a point opposite to Euboea The Megarenses who were in Salamis hearing an uncertain rumor hereof betook themselves confusedly to armes sending forth a ship to bring them more certain intelligence from the enemy which Solon as soon as it came neer took and killing the Megarenses manned with choice Athenians whom he commanded to make directly for the Citty with all possible secrecy in the mean time he with the rest of the Aâ—henians assaulted the Megarenses by Land and whilst they were in sight they who were in the ship making hast possest themselves of the Town This relation is confirmed by their solemnitie an Athenian ship comes thither first in silence then falling on with cries and shouts an armed man leaps forth and runs directly towards the Scirradian Promontory against those that come from the Land hard by is the Temple of Mars built by Solon for he overcame the Megarenses and let go ransomelesse all those that escaped the misery of the war Aelian saith he took two ships of the Megarenses whereinto he put Athenian Officers and Souldiers bidding them put on the armour of the enemy whereby deceiving the Megarenses he slew many of them unarmed But the Megaren ses persisting in obstinacy to the losse of many lives on both sides the businesse was referred to the Lacedaemonians to be decided many affirme Solon alledg'd the authority of Homer inserting a verse into his catalogue of ships which he thus recited at the triall Ajax twelve vessell brought to Salamis And where the Athenian men had stood rank'd his By which second verse of his own making and addition he â—vinc'd that Salamis of old belonged to the Athenians But the Athenians esteem this relation fabulous affirming Solon demonstrated to the Judges that Phylaeus and Eurisaces sons of Ajax being made free denizons by the Athenians delivered this Island to them and dwelt one at Branco in Attica the other in Melita whence there is a Tribe named Philaidae from Philaeus of which was Pisistratus He ovâ—rcame the Megarenses in an oration getting the better of them not with specious words but weight of argument more cleerly to convince them he instanced in the buriall of the dead and inscription of the names of townes used by those of Salamis as he shewed by digging up some graves after the manner of the Athenians not of the Megarenses for in Megara they buried their dead with their faces to the east in Athens to the west But Hereas of Megara denying this affirmes the Megarenses buried also with their faces toward the west for further confirmation Solon alledg'd that the Athenians had for each man a severall Coâ—â—in the Megarenses buried three or foure in the same It is said also that Solon was much helped by certain Oracles of Apollo wherein he calls Salamis Ionia This cause was decided by five Spartans Critolaidas Amomphoretus Hypsechidas Anaxilas and Cleomenes By this action Solon grew into great esteem and honour but he became not long after much more admired and cried up by the Greeks for speaking concerning the Temple at Delphi The Cyrrhaeans committed many impieties against Apollo and cut off part of the land belonging to him Solon declared that it behoved them to relieve it and not to suffer the Cyrrhaeans
some affirme he received this Oracle from Apollo Sit at the helm of state their Pilot be The common-wealth's glad to be steer'd by thee But he was most of all reproved by his familiar friends for being deterred by the name of a Tyrannie as if the virtue of a King were not diffus'd through the Kingdome instancing in Tynondas long since Tyrant of Euboea and Pittacus at present of Mytelene nothing they alledg'd could move him he told them a Tyranny was a faire possession but it had no passage out to Phocus writing thus in verse That I preserved free my native soile Nor did with bloody Tyranny desile My honour I not blush at by this deed All that was done by others I exceed Whereby it appears he was of great authority before he writ his Lawes The contumelies of such as reproved him for deâ—lining the government he thus exprest in verse Nor wise is Solon nor good counsell knowes For he resists the good that God bestowes The prey within his power he did behold But would not draw the Net thoughts meanly cold Had but his soul with noble aims been â—ir'd The Kingdome for one day he had desir'd Then split and all his family expir'd CHAP. IIII. What alterations he made during his government and first of the Sisacthia THough he refused the tyranny yet he behaved not himselfe remissely in the government not complying with the powerfull nor making lawes to please those who had chosen him where things were tollerable he corrected nor altered nothing fearing lest if he should change and confound the common-wealth in every particular he should want strength to settle it again and to temper it with the best reason but such things unto which he conceived he might perswade the obsequious and compell the refractory those he enacted joyning as he said force and justice whence being afterwards demanded if he had given the Aâ—henians the best lawes the best saith he they would receive The first change he made in the Government was this hee introduced the Sisachthia which was a discharge of bodies and goods or as as Hesychius defines it a law for remission of private and publick debts so called from shaking off the oppression of usury for at that time they engaged their bodies for payment and many through want were constrained to serve their creditors he therefor ordained that for the time past all debts should be acquitted and for the future no security should be taken upon the body of any this by a moderate term he called Sisachthia there want not of whom is Androtion who affirmed he contented the poor not by an absolute discharge of the debt but by moderating the interest which he called Sysacthia whereto he added the increase of measures and valuation of mony for the Mina which was before 73 drachmes he made a hundred by this means the poorer sort paid a greater summe in lesse coyne which was a great ease to the debtor and no wrong to the creditor but the greater part hold it was an absolute discharge which agreeth best with the verses of Solon wherein he boasteth he had removed the bounds througâ—out the land fâ—eed such as were under oppression called home those who being forced to travail had forgotten their native language and others that were at home under â—ondage set at liberty The same Law Diodorus Siculus observes to be among the Egyptians conceiving Solon though as yet he had not been there derived it from them But in this design a great misfortune befell him whilst he endeavoured to redresse the oppression of usury and was studying how to begin an oration suitable to the thing he acquainted his intimate friends in whom he reposed most confidence Conori Clinias and Hipponicus that he meant not to meddle with land but to cut off all debts they preventing the Edict borrowed of the rich great summes of money wherewith they purchased much land the Edict being published they enjoyed their purchase without satisfying their creditours Solon was much blamed as not defrauded with the rest but as being a defrauder with those and a partaker of their cousenage but this imputation was imediately washed away with â—ive Talents so much he had forth at interrest which he first according to the law blotted out Laertius saith six perswading others to do the like others of whom is Polyzâ—lus the Rhodian fifteen but his friends were ever after called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This pleased neither parts he discontented the rich by cancelling their â—onds the poor more not making good a parity of estates which they expected as Lycurgus had done he being the eleventh from Hercules having raigned many years in Lacedaemon great in authority friends and wealth whereby he was able to make good what he thought convenient for the state rather by force then perswasion even to the losse of his eye effected as a thing most expedient to the preservation and peace of the common-wealth that none of the Citizens were either rich or poor but Solon attained not this in the common-wealth he was one of the people and of a mean degree yet he omited nothing within his power carried on by his own judgment and the faith which the Citizens had in him that he displeased many who expected other things is thus acknowledged by himselfe Before they look'd vpon me kindly now With eyes severe and a contracted brow Had any else my power he would exact Their riches and their fattest milk extract But both parties soon found how much this conduced to the generall good and laying aside their private differences sacrificed together calling the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. 5. How he dividâ—d the people into Classes and â—rected Courts of Iudicatory HEreupon they chose Soâ—on reformer and Law giver of the Commonwealth not limitting him to any thing but submitting all to his power Magistracies Convocations Judgements Courts to take an accompt of them to prescribe what number and times he pleased to disanull or ratiâ—ie of the present law what he thought good First then he quite abolished all the Lawes of Draco except for murther because of their rigidnesse and severity for he punished almost all offences with death as that they who were surprised in Idlenesse should be put to death they who stole hearbs or apples should undergoe the same punishment with such as had committed murther or sacriledge whence Demades wittily said Dreco writt his lawes not in inke but blood he being asked why he punished all offences with death answered he conceived the leasâ— deserved so much and he knew no more for the greatest Herodicus â—lluding to his name said his lawes were not of a man but of a Dragon they were so rigid And Aristotle saith there was nothing in them extraordinary and worthy of memory but that soverity and greaâ—nesse of penalty which was so excessive that not by any edict or command but by a silent and expressed
for this reason he ascribed the honour thereof unto Solon naming the Citie which before was called Aepea from him Soli. This foundation he mentions in his Elegies addressing his speech to Philocyprus Maist thou in Cyprus long as King abide And ore this people and this Town preside In a fleet vessell from this haven may Cythera crownd with violets me convey Her kind aspect and happinesse may she Grant to this Town a safe return to me He visited Thales also at Miletus whose imposture towards him related already in Plutarchs words receive from Tzetzes Solon's friend Thales lead a single life By Solon often mov'd to take a wife These a Milesian Thales so contriv'd Meeting pretends from Athens late ariv'd Solon asks curiously what newes was there One that 's abroad saith he hath lost his heir The Cittie waited on his obsequies was it not Solon 's son Solon replies To this the stranger as suborn'd assents He with torn hair in cries his passion vents whom Thales tenderly embracing leave This grief saith he I did thee but deceive ' â—is for these reasons Marriage I decline which can deject so great a soule as thine Whether it belong to this deceit or to a real loss Dioscorides and Stobaeus report that weeping for the death of his Son one told him but this helps nothing he answered and therefore I weep At Delphi he met with the rest of the wise men and the year following at Corinth by Perianders invitation which was as Plutarch implies long before Pisistratus came to raign nor doth Dion Chrysostom intend the contrary though so interpreted by a learned person his words importing only this Solon fled not the Tyranny of Periander though he did that of Pisistratus That he went also to Creet perhaps to visit Epimenides is evident from an Epistle of Thales CHAP. IX The attribute of wise conferred on him his morall Sentences WHen Damasius the second was Archon in the yeare of the 49. Olympaid all the seven received the attribute of wise of these was Solon upon whom Themistius saith it was conferr'd as an honorable title full of dignity Plutarch avers that all of them except Thales were so called from their skill in civill affaires And againe In Philosophy Solon chiefly affected as did likewise most of the wise men that part of morality which concerns politicks and speaking of Muâ—sipâ—â—ilus he was not saith he an orator of those Philosophers who are called naturall but embraced that wisedome which teacheth government of a State and prudence in publique actions which he retained as a Sect delivered by succession from Solon Whence Macrobius instanceth Solon as skilfull in that kind of learning which draweth Philosophy deeper and establisheth a state Hereto may bee added his morall learning for which though Socrates reduced it first to a Science and was there upon honored as the inventor thereof the seven were so famous that some affirme the title of wise was given them only for excelling others in a laudable course of life and comprehending some morall rules in short sentences of these they had three sorts Apothegmes Precepts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of his Apothegmes Laertiuâ— recites these Speech is the Image of Action He is a King who hath power Lawes are like cob-webs which entangle the lesser sort the greater breake through Those who are in favour with Princes resemble counters used in casting accompts which sometimes stand for a great number sometimes for a lesser so those are sometimes honored sometimes cast downe Being demanded how men might be brought to doe no wrong if saith he they who have received none and those who are wronged be alike concern'd Satiety comes of riches contumely of Satiety Plutarch and others these He conceived that City to be best govern'd where the people as eagerly prosecute wrongs done to others as to themselves Being demanded how a City might be best ordered he answered if the Citizens obey'd the Magistrates the Magistrates the lawes hee affirmed that King and Tyrant should become most glorious who would convert his Monarchy to Democracy He esteemed that Family best wherein wealth is gotten not unjustly kept not unfaithfully expended not with repentance Hee defined the happie those who are competently furnished with outward things act honestly and live temperately which definition Aristotle approves He said a commonwealth consists of two things reward and punishment Seeing one of his friends much grieved he carried him to the Tower and desired him to view all the buildings below which observing the other to have done now saith he think with your selfe how many sorrowes have heretofore and doâ— at present dwell under those roofes and shall in future ages and forbeare to be troubled at the inconveniencies of mortality as they were only yours He said also that if all men should bring their misfortunes together in one place every one would carry his owne home againe rather then take an equall share out of the common stock Being in drinking demanded by Periander whether hee were silent through want of discourse or through folly answered no fool can be silent amidst his cups He said that City was best ordered wherein the good were rewarded the bad punished He said a man ought to fear nothing but that his end exclude not Philosophy Demosthenes recites a discourse which he used to the Judges in accusing one who had moved a pernicious law to this effect It is a Law generally received in all Citties that he who makes false mony should be put to death Then he demanded of the Judges whether that Law seemed to them just and commendable whereunto they assenting he added that he conceived mony to be used amongst Citizens in respect of private contracts but that lawes were the mony of the common-wealth therefore Judges ought to punish those who embased the mony of the coÌ„mon-wealth much more severely then those who embase that of private persons and that they might better understand it to be a farre greater offence to corrupt lawes then adulterate coyne he added that many Citties use mony of silver allaid with brasse or lead without any prejudice to themselves but whosoever should use lawes so adulterated could not escape ruine and death Mimnermus writing thus From trouble and diseases free At threescore years let death take me He reproved him saying By my advice that wish extend Nor for his counsell sleight thy friend Alter thy song and let it be At fourescore years let death take me His morall precepts are thus delivered by * Demetrius Phalereus some whereof are cited by Laertius Nothing too much Sit not as judge if thou dost the condemned will esteem thee an enemy Fly pleasure for it brings forth sorrow Observe honesty in thy conversation more strictly then an oath Seal words with silence silence with opportunity Lie not but speak the truth Consider on serious things
naturall Philosopher for first bringing that kind of learning to Athens but how that consists with his relation to Anaxagoras who as he acknowledgeth studied naturall Philosophy thirty years in Athens Casaubone justly questions Euripides as the writer of his life affirms son of Mnesarchus born at the first time of Xeâ—xes's expedition into Greece the same day that the Grecians overthrew the Persians was first a Painter then an Auditor of Anaxagoras but seeing him persecuted for his opinâ—ons lastly converted himself to Tragick poesy Socrates Son of Sophroniscus was according to Aristoxenus an Auditor of Anaxagoras till he left the City and thereupon applyed himself to Archelaus which Porphyrius reckons above the 17th year of his age or rather the ninteenth Democritus also is by some affirmed being younger then Anaxagoras forty years to have applyed himself to him but Laertius affirms he could not endure Democritus shunn'd his conversation Phavorinus likewise attests that because he would not admit him Democritus profess'd himself his Enemy and denyed his opinions of the Sun and Moon but said they were ancient and that he stole them as likewise his description of the world and assertion concerning the mind Meâ—rodorus of Lampsacum is likewise mentioned by Laertius as friend to Anaxagoras CHAP. V. OF his triall Death sentences and writings Of his tryal saith Laertius there are several reports Sotion in his treatise of the succession of Philosophers saith he was accused by Cleon of impiety for asserting the Sun to be a burning plate but being defended by Pericles his Scholar hee was fined five Talents and banish'd Satyrus that he was cited to the Court by Thucydides who was of the contrary faction of Pericles accused not onely of impiety but of holding intelligence with the Persians and in his absence condemned to death when news was brought him at the same time both of the death of his Sons which according to Aelian were two all that he had and his own condemnation of the latter he said Nature long since condemned both them me to death of his Sons with a calm look You tell me nothing new or unexpected I knew that I beget them mortall which some â—scribe to Solon others to Xenophon Demetrius Phalereus saith hee buried them with his own hands Hermippus he was imprison'd to be put to death but Pericles appearing before the Judges asked if they knew any thing in his life that they could accuse to which they answered nothing but I saith he am his disciple then be not tansported by Calumnies to kill the man but believe me and set him at liberty so he was dismissed but not able to brook the disgrace hee kill'd himself Hieronymus saith that Pericles brought him into the Court in poor garments extenuated with sicknesse an object â—itter for compassion then Justice And thus much saith Laertius of his Tryall Suidas that he was cast into Prison by the Athenians for introducing a new opinion concerning God and banish'd the City though Pericles undertook to plead his cause and that going to Lampsacum he there starv'd himself to death Iosephus that the Athenians believing the Sun to be God which he affirm'd to be without sense and Knowledge hee was by the votes of a few of them condemned to death But if we credit Plutarch he was neither condemned nor accused but by Pericles who fear'd the Ordinance of Diopithes which cited those that held prophane or sublime Opinions sent out of the City Yet else-where hee confesseth he was accused His departure from Athens being 30. years after his coming thither falls the third year of the 82. Olimpiad the 63. of his age Thence he went to Lampsacum where he continued the rest of his age which extended to 22. years more so little mindfull of Aâ—hens or of his Country as to one who told him that he was deprived of the Athenians he answered no but they of me and to his friends who when hee fell sick asked if hee would be carried to Clazomonae his Country no said he there is no need the way to the grave is alike every where Before he died the Magistrates of the City asked him if he would they should do any thing for him hee answered that his onely request was that the boyes might have leave to play yearly on that day of the month whereon he died which custom saith Laertius is continued to this time Those of Lampsacum buried him magnificently with this Epitaph Here lies who through the truest paths did passe O' th world Celestiall Anaxagoras Aelian mentions two altars erected to him one inscribed to the mind the other to truth Laertius concludes his life with this Epigram Fam'd Anaxagoras the Sun defin'd A burning plate ' for which to die design'd Sav'd by his Scholar Pericles But he Abandon'd life to seek Philosophie He is observed never to have been seen either to laugh or smile Being demanded if the Mountains of Lampsacum would in time become Sea he answered yes if time fail not first Beholding the tomb of Mausolus he said a sumptuous Monument was a sign the substance was turned into stone He first affirmed the poesy of Homer to consist of virtue and Justice to which Metrodorus added that the Poet was skilfull in naturall Philosophy He conceived that there are two lessons of death the time before our birth and sleep Laertius and Clemens Alexandrinus assert him first of the Philosophers that put forth a Book He writ Of Natural Philosophy out of which Aristotle cites these fragments All these things were together which was the beginning of the book and â—o be such is to be changed Plato this The mind is the disposer and cause of all things Athenaeus this what is commonly called the milk of the hen is the white of the egge Plato censures the book as not using the mind at all nor assiging any cause of the order of things but aeriall aetheriall and aquatick Natures and the like incredible things for causes The quadrature of the Circle which treatise Plutarch saith hee composed during his imprisonment There were three more of the same name the first an Oratour follower of Isocrates the second a statuary mentioned by Antigonus the last a Grammarian Scholar to Zenodotus ARCHELAVS ARchelaus was either an Athenian or a Milesian his Father Apollodorus or according to some Mylon he was Scholer to Anaxagoras Master to Socrates He first transferr'd naturall Philosophy out of Ionia to Athens But how that can be when Anaxagoras his Master taught there thirty years Casaubone justly questions and therefore was called the Natural Philosopher in him naturall Philosophy ended Socrates his Scholer introducing morality but hee seemeth also to have touched morall Philosophy for he treated of lawes of things honest and just from whom Socrates receiving his learning because he increased it is therefore thought
be because saith he I never did any unjust act which I conceive the best apologie but we often see Judges saith Hermogenes overswai'd by Rhetorick to condemne the innocent and acquit the guilty the truth is replyed Socrates going about to make my apology I was twice withheld by the Daemon whereat Hermogenes wondring is it strange continues hee that God should think it fit for me to dy at this time hitherto no man hath lived more uprightly which as it is now my greatest comfort so it was the greatest delight to my selfe and friends if I live longer I know I mustundergoe what is proper to old age defects of hearing and sight slownesse to apprehend aptness to forget how can I then be pleased to live longer and grow worse It is likely God in his love to mee hath ordained that I should die in the most convenient age and by the gentlest meanes for if I die by sentence I am allowed the benefit of the most easie kind of death I shall give my friends the least trouble I shall doe nothing unseemely before those that are present and shall depart sound in body and soule is not this very desirable God with much reason forbids me to make any defence If I could effect it I should onely stay longer to be taken away by the torment of diseases and imperfections of age which truly Hermogenes I desire not If when I give an accompt of my actions towards God and men the Judges think fit to condemne me I will rather chufe to die then to beg of them a life worse then death Other friends used the same perswasions to him with assurance of victory Lycias an excellent Oratour offered him an Oration which he had written in his defence desiring him if he thought good to make use of it at his tryall Socrates perused it and told him that it was a good one but not fit for him Lysias asking how that could be why saith he may not a garment or shooes be rich yet not fit for me if you should bring me Sicyonian shooes I would not weare them though they were fit for my feet because they are effeminate he conceived the Oration to be ingenious and eloquent but not stout and manly for though it were very bitter against the Judges yet was it more rhetoricall then became a Philosopher The day of tryall being come Anytus Lyco and Melitus prepared to accuse him one in behalfe of the people the second of the Oratours the last of the Poets Melitus first went up into the chaire proper for that purpose and there spoke an Oration which was in it felt mean enough but withall deliver'd so unhappily and school-boy-like that sometimes he was out with fear and turned about to be prompted like a player enough to beget laughter even in those that were most concern'd in so serious a caufe Part of the effect whereof seems to be the same which is thus by Xenophon dispersedly deliver'd some particulars whereof are confirmed by Libanius That Socrates perswaded his auditors to contemn the received Lawes saying it was sit onely for fooles to bee govern'd by a bean meaning the suffrages of the Senate so gather'd That he was intimately conversant with Critias and Alcibiades one most covetous and violent in the Oligarchy the other ambitious of Tyranny That he taught direspect and obedience to Parents telling his scholers hee would make them wiser than their Fathers and that it was lawfull for any one to bind his Father if hee were mad and for those that were the more wise to do as much to those that were lesse wise That he taught also direspect of all other kinsmen saying they were not usefull to the sick or to the accused the first being in more need of a Physician the latter of an Oratour that the good will of unable friends was nothing worth that onely the most knowing persons were most worthy of honour by which means he would arrogate all respect to himself That he selected out of the Poets some ill places and perverted others that were not so to excite his friends to impious actions as that of Hesiod There is no work pursued shame 'T is idleness hat merits blame He expounded as if the Poet meant all acts might be committed for gain That he often repeated and misinterpreted tese words of Homer as if the poet allowed the poor to be beaten When he a Prince or some great person meets Such with soft language kindly thus he greets Happy above the reach of fear are you Sit down and bid your followers do so too But of the lower fort when any speaks Forth these words with blows his anger breaks Be quiet to shy betters wretch submit For action and advice alike unsit Melitus his oration ended came down next him came Anytus with a long malicious speech and last of all Lyco with all the artisice of Rhetorick concluded the accusation Socrates would not as was the custom procure an Advocate to plead for him all the while his accusers were speaking he seemed to employ his mind about nothing lesse as soon as they had done he went up into the chair in which action he observed that the Daemon did not withhold him anâ— with an angry smile begun this unpremeditated answer not as a suppliant or guilty person but as if Master of the Judges themselves with a free contumacy proceeding not from pride but the greatnesse of his mind But I wonder first Athenians how Melitus came by this knowledge that as he saith I do not worship those Gods the City worships Others have seen me and to might Melitus if he had pleas'd sacrifice at common festivalls on the publick Altars How do I introduce new deities when I professe to be directed in all my actions by the voice of God they who observe the notes of birds or answers of men are guided by the voice none doubts of thunder whether it bee loud or oraculous Doth not the Priestesse on the Tripod convey to us by voice what the God delivers to her and that he foreknowes events communicating them to whom pleaseth him all men as well as I believe and professe others call those that foretell events Augurs Soothsayers and Diviners I the Daemon and I conceive more religiously then they who ascribe a Divine power to birds That I am no impostor herein many can attest who have asked my advice and never found it fail Here there arose a murmur in the Senate some not believing others envying what he said that he should surpasse them in such a particular favour of the deity Let such as are incredulous hear this also to confirm their opinion that I am not favour'd of the Gods when Chaerephon in the presence of many witnesses question'd the Delphian Oracle concerning me Apollo answered that no man was more free more just or more wise here another murmur arose amongst the Judges he proceeded Yet
sat still by him admiring in the soundnesse of his sleep the happy equality of his mind assoon as he waked he told him that he came to bring sad newes if not such to him yet to all his friends that the ship would certainly be at home to morrow at furthest some that came from Sunium affirming they had left it there but that in all likelyhood it would come that day and he should dye the next In good timebe it answered Socrates but I do not beleeve it will come to day for the day following I must dye as they say who have the power in their hands but that I shall not dye to morrow but the day after I guesse by a dream I had this night that a woman very beautifull in a white garment saluted me by my name saying Thou e e three daies are told Rich Pthya shalt behold The same relation according to Laertius he made to Aeschines This occasion Crito took to perswade him to save himselfeâ— which he prest with many arguments That his friends would be accused of covetousnesse as more desirous to spare their wealth then to redeem him that it might be effected with little trouble and expence to them who were provided for it that himselfe was rich enough to do it or if not Simmias Cebes and others would joyne with him that he ought not voluntarily to thrust himselfe into destruction when he might avoid it that he should leave his children in an uncertain mean estate that it would not be construed constancy but want of courage Consider well these reasons saith he or rather for it is now no time to stand considering be perswaded what is to be done must be done this nightâ— or it will be too late Socrates answered that his cheerfull readinesse to relieve him was much to be esteemed if agreeable to justice otherwise the lesse just the more blamable that opinion and censure ought not to be regarded but truth and equity that wrong must not be requiâ—ed with wrong that faith should be kept more strictly with a City then with private persons that he had voluntarily subjected himselfe to the lawes of his Country by living under their government and to violate them at last were great in justice that by breaking Prison he should not only draw his friends into many inconveniences but himselfe also into many dangers only to live and dye in exile that it such a condition he should be nothing more capable to bring up his children well but dying honestly his friends would take the more care of them That whatsoever inconvenience might ensue nothing was to be preferred before justice that it he should escape by treachery the remainder of his life would be never the more happy nor himselfe after death better entertain'd in the next world These things saith he I hear like the Corybantian pipes the sound of these words makes me dease to every thing else therefore whatever you shall say to the contrary will be to no purpose but if you have any other businesse speak Crito answering he had not any else as for this then concludes he speak no more of it let us go the way which God points out to us CHAP. XII THe time and manner of his death The time of Socrates death is formerly touch'd the Marble at Arundell-House saith he died when Laches was Archon aged seventy yeers which according to Plato were compleat for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demetrus Phalerius saith he dyed the first year of the nintie fifth Olympiad having lived seventy years Dioclorus Siculus averres it was done in that yeare Baches being Archon Although there be not any thing in the Greek story settled by better authority then the years of Socrates Leo Ailaius with much confidence and little reason controverts the received Chronology of his life and death the occasion is this the fourteenth of the Socratick Epistles publisht by him mentioneth an oration of Polycrates as spoken at the arraignment of Socraes but the Walls of Athens repaired by Conon six years after the death of Socrates being spoken of in that Oration the Epistle is thereby rendred suspicious the truth seems to be this After the death of Socrates it became an ordinary Theme in the Schooles of Rhetorick which was at that time much studied at Athens to speak for and against Socrates Polycraes a Sophister to exercise his wit wrote an invective Lyâ—ias a famous Oratour who died about the 100 Olympiad had written as we have already said an Apologetick which is by the Scholiast of Aristides cited in answer to Polycrates Apologies were in like manner written by Plato Xenophon and long after by Libanius although Isocrates admonished Polycrates of certain errors in his Oration against Socrates yet the Anachronism continued for Chronology was not yet studied in Athens and thence it is that Plato himself is in that respect so much reprehended by Aâ—henaeus Aristides Macrobius and other the writer of the Socraticall Epistle admits â—olycrates as the accuser at the triall and oration as then and there spoken so also doth Hermippus whom Laertius cites to the same effect But Phavorinus a Critick of later times when Chronology was more exact detects the errour by computation of times Allatius will by no means have the criticism of Phavortnus allowed and labours to introduce an uncertainty of the time to the end hee may perswade that Socrates lived beyond the reparation of the walls of Athens the great Engine where with he labours to demolish all that hath been afferted by the antients is the testimony of Suidas who I know not upon what authority saith he lived 80. years his smaller artillery are the groundlesse emendation of Meursius and the mistake of Scalâ—ger before noted the absurd Metachronism of the Chronicum Alexandrinum which makes Socrates die in the 104th Olympiad and in the 90th year of his age the anistoresie of the unknown writer of Aristoles life who supposeth him in the 17th year of his age to have heard Socrates three years and which is most ridiculous the notorious anachronisms of Plato must serve asirrefragable arguments to impugne the truth With these proofes in the sophisticall disguise of a Dialogue hee endeavours to puzzle the unwary reader The manner of his death receive from Plato in the person of Phaedo an Eye-witnesse Every day saith he I went with other friends of his to visit him we met in the Court where he was tried it being near the prison where we entertain'd our selves with discourse till the prison was open'd then went in unto him and spent many times the whole day with him But that day we met sooner then ordinary for the evening before as we came out of the Prison we heard the ship was come from Delos and thereupon we appointed to meet early the next morning at the usuall place where being come the Porter came out to us and told us that that we must stay a while
â—e lived at Scilluns and at Cotinth THe Lacedemonians to requite him for suffring in their cause maintained him at the publique charge and purchasing Scilluns of the Eleans built a Town there and bestowed a fair house and land upon Xenophon whereupon hee left Agesilaus and went thither carrying with him his wife named Philesia and his two sons which he had by her Diodorus and Gryllus called the Dioscuri Pelopâ—das a Spartan 〈◊〉 sent him Captives for slaves from Dardanus for a present to dispose of them as should please him Scilluns was near Olympia eminent for celebration of the Games which Megabyzus coming to see restored to Xenophon the money which he had left in his custody wherewith by advice of the Oracle he purchased a portion of land and consecrated it to Diana in a place designed by Apollo through which ran the River Selinus of the same name with that at Ephesus running by Diana's Temple the River was stored as well with shell-fish as others the land with all kind of beasts for game he built also a Temple and after with the consecrated money offering the tithes of the fruits of the land to Diana all the Citzens and Neighbours men and women were invited to the feast where they had from the Goddesses allowance bread wine and part of the flesh of such beasts as was either taken out of the consecrated ground and sacrificed or killed in hunting with the Sons of Xenophon and other Citizens exercised against the time of the feast out of the sacred ground and out of Phaloe were taken wild Boars Goats and Staggs the place lies in the way betwixt Lacedaemonia and Olympia twenty Stadia from the Temple of Olympian Iupiter In the sacred ground were woods and hills stored with trees sufficient to maintain swine Goats and sheep whereby the beasts of carriage of such Merchants as come to the feast are maintained plentifully about the Temple a Grove of fruit-trees of all sorts The Temple was an imitation in little of that at Ephesus an image of Cypresse here resembling that of Gold there A Pillar near the Temble bare this inscription GROUNDS ACRED DIANA HE WHO POSSESSETH IT LET HIM PAY THE TITHE OF HIS YEARLY ENCREASE AND WITH THE SURPLUS AGE MAINI AIN THE TEMPLE IF HE NEGLECT THE GODDESSE WILL TAKE ORDER FOR IT At this place of retirement Xenophon employed his time in hunting and writing Histories inviting his friends thither of whom amongst others came Phaedo and Aristippus much delighted with the situation building and trees planted by the hand of the owner At length a war arising betwixt the Eleans and Lacedaemonians the Eleans invaded Scilluns with a great Army and before the Lacedemonians came to their reliefe seized on the house lands of Xenophon His sons with some few servants got away privately to Lepreum Xenophon first to Elis then to Lepreum to his sons and lastly with them to Corinth where he took a house and continued the rest of his life During this time the Argives Arcadians and Thebans jointly opposed the Lacedemonians and had almost opprest them when the Athenians made a publique decree mentioned by a Xenophon to succour them Xenophon sent his Sonns upon the expedition to Athens to fight for the Lacedemonians for as Diocles affirms they had been educated at Sparta in the discipline of that place This enmity ended in a great battle at Mantinea in the second year of the hundreth and fourth Olympiad Diodorus without acting any thing memorable gave off safe and had afterwards a son of his brothers name Gryllus was ranked opposite to the Theban horse-men the Thebans having by the valour of their Generall Epâ—â—minondas got the better of the day a resolute company of Spartan horse-men broke in upon him of whom was Gryllus who slew Epaminondas with his own hand as Pausanias affirmes to have been attested both by the Athenians and the Thebans adding that he had seen at Ahtens a picture of the battle at Mantinea confirming the same and that at Mantinâ—a was erected a Pillar with the statue of Gryllus on horseback In this noble action Gryllus lost his life the newes of whose death came to Xenophon at Corinth as he was sacrificing Crowned with a Garland as soon as he heard his son was slain he took off his Garland and laid it aside then demanding after what manner he died it was answered sighting stoutly in the midst of his enemies of whom having slain many he fell at last himselfe Hereupon Xenophon took again his Garland and putting it upon his head proceeded to sacrifice not so much as shedding one tear only saying I knew that I had begot a mortall and calling the Gods to whom he sacrificed to witnesse that the vertue of his son gave him more coÌ„tent then his death sorrow Innumerable were the Epitaphs and Encomiums that were written upon Gryllus to please Xenophon whence may be collected in how great esteem he was That he made a visit to Dionysius Tyrant of Sicily but at what time is uncertain is implied by Athenaeus who relateth that being at a feast of his compelled by the Cup-bearer to drink he called the Tyrant by name What is the matter Dyonysius saith he your Cook though excellent in that art doth not enforce us to eat against our inclination CHAP. VII His Death Person Vertues Xenophon being full of years which according to Lucian exceeded ninety died at Corinth in the first of the hundreth and fifth Olympiad Callidemus or Callimedes being Archon at what time Philip son of Amintas began his raign in Macedonia He had an ingenious modest look long thick hair handsome to use the words of Laertius beyond expression Adroit in every thing particularly addicted to horses and hunting skilfull in Tacticks as his writings attest devout a great loâ—er of sacrifices skilfull in interpreting them an exact imitatour of Socrates temperate as appears from his saying that It is pleasant hungry to eat herbs thirsty to drink water So candid and ingenious that when he might have stollen the writings of Thucydides which lay concealed he chose rather to publish them with honour In a word he was a person every was absolute as well for action as contemplation Xenophon saith Eunapius was the only man of all the Philosophers who adorned Philosophy with his words and actions he describes morall 〈◊〉 in his discourses and writings in his acâ—ions he was singular as to his conduct a most excellenâ— Generall Alexander had not beâ—n great iâ— Xenophon had not said even the perfunctory actions of valtant persons ought to be recorded He was the first that committed the disputes of Socrates his Master to writing and that with much sidelity not inserting excursions of his own as Plato did whom for that reason as â—gellius observes he argueth of falsehood that there was a great enmity betwixt these two is affirmed by
exhortations to reclaim him frequent but fruitless and to the same end published that discourse which we find in Xenophon Here he became acquainted with Lais the famous Corinthian Curtezan who came thither yearly at the Feast of Neptune and was as constantly frequented by Aristippus for whose sake Hermesianax saith hee took a voyage to Corinth mention'd among his Apothegmes To Corinth Love the Cyrenean lead where he enjoy'd Thessalian Lais bed No Art the subtle Aristippus knew By which the power of Love he might eschew Whilst he was upon his voyage to Corinth a great Tempest arose whereat he was much troubled one of the Passengers saying unto him we ordinary people are not afraid but you Philosopherâ— fear or as Aelian are you asraid like other people our Souls answered he are not of equall value you hazard a wicked and unhappy life I Felicity and Beatitude To those who blamed him for frequenting Lais I pâ—ssesse â—er saith he not she me Lais in emulation of Phryne gave admittance to all sorts of people rich and poor whereupon Aristippus reprehended by his servant for bestowing so much on her who entertained Diogones the Cynick gratis I give her money saith he that I may enjoy her not that others may not Diogenes reproached him for frequenting the company of Lais saying Aristippus you and I converse with the same woman either give over or be like me a Cynic Do you think it absurd saith he to awell in a house wherein others lived before or to sail in a Ship that hath carried other Passengers It is no more absurd to affect a woman whom others have enjoyd At Aegina he continued till the death of Socrates as besides the testimony of Plato appeareth by this Epistle of his written upon that occasion Of the death of Socrates I and Cleombrotâ—s have received information and that when he might have escaped from the eleaven Officers he said he would not unless he was acquitted by Law for that were as much as in him lay to betray his Country My opinion is that being unjustly committed he might have got his Liberty any way conceiving that all which he could do ill or inconsiderately must be just From whence again I blame him not as if he had done ill even in this You write me word that all the friends and Disciples of Socrates have left Athens out of fear the like should befall any of you it is well done and we being at present at Aegina wil continue here a while then come to you and wherein we are ablâ— serve you CHAP. IV. His Institution of a Sect. ARistippus returning at length to his own Country Cyrene professed Pâ—ilosophy there and instituted a Sect called Cyrenaick from the Place by some Hedonick or voluptuous from the Doctrine They who followed the institution of Aristippus and were called Cyrenaick held thus They rejected Physick and natural disquisitions from the seeming incomprehensibility thereof Logick they handled because of its great usefulnesse But Meleager and Clitomachus affirm they despised both Physick and Dialectick alike as unusefull for that without these a man who hath learned what things are good what cvil and able to discourse wel and to shake off superstition and the fear of death Sect. 1. Of Iudgement und Iudicatories THey held that the Senses inform not alwaies truly that nothing extrinsecall can be perceived those things only can be perceived which are felt by inward touch as grief and pleasure neither know wee what colour any thing is nor what sound it makes but only that we feele our selves affected after such a manner that Passions are comprehensive that objects not comprehensiâ—e That nothing judgeth but by interiour permotion and the judgement of true and false consisteth in inward touch Sextus Empericus more fully They assert that passions or affections are the Judges and the only things that may comprehend not fallacious but of those things which cause passions there is nothing which is comprehensible or that may not deceive us For that we are made white or affected with sweet may be said expressly and firmly but that the thing which causeth this affection is white or sweet cannot in like manner be asserted For it is possible that we be affected with whitenâ—sse from a thing that is not white and with sweetnesse from a thing that is not sweet as to him who is dimsighted or hath the yellow jaundies all things seem yellow to one duskish to the other and he who pincheth his eye thinketh he sees things double he who is mad fancies two Thebes's two Suns in all these they that are so affected to wit with yellownesse or duskishnesse or duplicity is true but that the thing which moveth them is yellow or duskish or double is conceived to be false So it is most consonant to reason that wee comprehend nothing more then our own passions For we must hold that the things seen are either the passions themselves or the causes of those passions if we say our passions are the things seen we must likewise affirm all things seen to be true and comprehensive if we say the things seen are the causes of those passions we must confesse all things seen to be false and incomprehensible For that passion which happeneth to us showeth us its self and nothing more so that to speak truly the passion or affection it self is the only thing that is apparent to us and for that reason in their proper affections none erre but in the externall object all The first are comprehensive the second incomprehensive the soul being weak in the discernment thereof by reason of places intervalls motions mutations and many other causes Hence they assert that there is not in man any one common thing which judgeth but they impose common names on the judgments all commonly name white and sweet but somthing common that is white and sweet they have not for evey man apprehends his own affection Now whether the same affection happeneth to any one and to him that is next him from white neither is he able to say as not receiving the affection of the other neither can the other that is next him say as not receiving his affection There being therefore no common affection in us it were a rash thing to assert that whatsoever seemeth such to me seemeth also such to him that is next me for perhaps my constitution is such as to be whitened from that which externally incurreth another hath his sense so ordered as that he is affected otherwise That therefore which is seen and appeareth is not common That by reason of the differing constitutions of the sense we are not moved alike nor in the same manner is manifest from those who have the Iaundies and those that are purblinde and those that are affected according to Nature For as from the same object some are so affected as to be black
for my madness in coming inconsiderately to these unseemly things I wish this curse to sall upon me that I may never be quit of these evills because being of years of discretion and pretending to wisdom I would not undergo hunger and cold nor contemn glory nor wear a long beard I will send you some great white Lupines to eat after you have acted Hercules to the boyes of which things it is reported you esteem it not absurd to discourse and write but if any man should speak of Lupines to Dionyfâ—us I think it were against the rules of Tyranny of the rest go and discourse with Simon the Leather-dresser then whom you esteem nothing more wise for I am not allowed familiarity with Artificers because I live under obedience to others Notwithstanding this jarring betwixt them Aristippus was nothing backward in employing the Interest he had at Court for some friends of Antisthenes to preserve them from death as this Letter of his to Antisthenes doth manifest The Locrian young men of whom you write to me will be set at liberly neither put to death nor fined though they were very near death Let not Antisthenes know I have saved his friends for he loves not to converse with Tyrants but with meal-men and Victualers such as sell meat and drink at Athens without fraud and such as sell thick cloaths in cold weather and such as serve Simon these are not Riches Diogenes followed the example of his Master Antisthenes in deriding Aristippus calling him the Court-Spaniel As Aristippus passed by Diogenes busied about washing Herbes called to him saying If you had learned to do thus you needed not have followed the Courts of Princes and you said he if you had known how to converse with men needed not to have washed Herbes thus expressed by Horace Diog. On Herbs if Aristippus could have din'd The company of Kings he had declin'd Arist. He who derides me had he wit to use The company of Kings would Herbs refuse I mine own jeaster thou the People's art My choice is of the better nobler part I by a King maintain'd on horseback ride Thou by the meanest people art supply'd Then those that do maintain thee thou art less Yet to want nothing vainly dost profess Theodorus in his Book of Sects reproached Aristippus and Alexis the Comick Poet in his Galatea bringeth in a servant speaking thus of one of his Disciples My Master young on Rhetorick first intent Next to Philosophy his study bent A Cyrenaean liv'd at Athens then Nam'd Aristippus justly first of men Esteem'd for subtlety and Luxury A Talent him my Master gave to be His Scholer but of Arts be none was taught Save only Cookery that away be brought CHAP. VI. His Apothegms OF Apothegms in which kinde hee was conceived to have an acutenesse beyond all the other Philosophers these are remembred He once gave fifty drachms for a Partridge for which being reproved by another you would have given a penny for it saith he which the other granting so much saith he are fifty drachmes to me Being demanded what was the greatest benefit he had received by Philosophy he answered To converse freely with all men Being reproached for living high if Magnificence were a sinne saith he it would not be practised upon daies of Festivall to the Gods To one who asked wherein Philosophers excelled other men Though all Laws were abolished saith he we should lead the same lives Being demanded how the Learned differ from the unlearned he answered as Horses unback'd from such as are well manag'd Going into the house of a Courtezan a young man of the Company blushed to whom he said It is not ill to go in but not to be able to come out To one who defired him to resolve a Riddle Thou fool saith he why wouldst thou have me resolve that which unresolved â—inds us such entertainment He said it is better to be a Beggar then unlearned for one wants only Riches the other Humanity Being reviled he went aloof off he that reviled asked why he fted Because saith he to speak ill is in your power not to hear is not in mine One saying he saw Philosophers at the gates of rich men and Physittans saith he at the gates of the sick but no man would for that reason choose to be sick rather then a Physitian To one who boasted he learned much as they saith he who eat and exercise much are not better then those who eat only to satisfie Nature neither are they learned who make large but profitable collections An Oratour pleading for him and gaining the Cause asked him what are you the better for Socrates so much saith he as that I make good those things which you alledged in my defence He instructed his Daughter Arete to contemn all that is too much To one who demanded what his Son would be the better for Learning if innothing else in this saith he that in the Theater one stone shall not sit upon another Of one who would have preferr'd his Son to him he demanded 500. Drachmes For so much saith the other I can buy a slave Do so answered he and then you will have two your Son and him you buy He said he took money of his friends not to make use of it himself but to let them know the right use of it Being reproached for entertaining an Oratour to plead his Cause and when I would feast saith he I hire a Cook To one who boasted of his swimming are you not ashamed said he to glory in the property of a Dolphin Being demanded wherein the learned differed from the unlearned send them naked to strangers saith he and you shall see To one who boasted he could drink much without being drunk So saith he can a Mule Being blamed that he took money being the Disciple of Socrates and justly saith he For Socrates when they sent him wheat and Wine took a little for his present use and sent back the rest the chief of all the Athenians were his Purveyors mine Eutichydes a mercenary Serâ—ant Being reproved by Plato for buying a great quantity of fish they cost me saith he but an obolus would not you have given so much for them to which Plato assenting It is not that I am prosuse then saith he but that you are covetous Simon Pantler to Dionysius a Phrygian a man of ill conditions brought him to his house paved curiously with marble Aristippus spits in his face whereat the other growing angry I could not find saith he a fitter place Being demanded how Socrates dyed as I would wish to doe saith he Polixenus the Sophist comming to his house and seeing there women and a great feast reproved him Aristippus gave him way and after a little pause will you dine with me saith he whereto he consenting Why then continues he do you reprove me 't is not the feast but the cost which you condemn His
That the Felicity of a friend is not expetible in it self for to agree in judgement with another or to be raised above and fortified against the generall opinion is not enough to satisfie reason but wee must accustom our selves to the best things because of our innate vicious inclinations That a friend is not to be entertained only out of usefull or necessary Ends nor when such fail is to be cast off but out of an intimate good-will for which we must also undergo trouble For though they placed as the rest the chief end and good in pleasure and professed to be grieved at the loss thereof yet they affirm that we ought to undergo voluntarily labours out of love to a friend THEODORVS CHAP. I. His Life THEODORUS heard Anniceris Dionysius the Logician Zeno the Cittiean and Pyrrho the Ephectick He was called the Atheist because he held there was no God wrote a treatise Suidas saith many wherein he endeavoured to refell all arguments to the contrary out of of which Epicurus borrow'd much Afterwards he was abusively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasion of a dispute with Stilpo to this effect Do you believe saith Stilpo you are whatsoever you affirm your self to be Theodorus granting then continues Stilpo if you should say you were a God were you so To which Theodorus assenting Stilpo reply'd Then impious man you are a Bird or any thing else by the same reason He was ejected out of Cyrene by the Citizens whereupon hee said pleasantly You do not well Cyreneans to thrust me out of Lybia into Greece Thence he went to Athens where he should have been cited to the Court of Areopagus and lost his life but that he was freed by Demetrius Phalereus Being likewise banished thence he went to Ptolomy the Son of Lagus with whom he lived and was by him sent on Embassy to Lysimachus to whom speaking Atheistically Lysimachus said Are not you that Theodorus that was banished Athens he answered it is true the Athenians when they could bear me no longer as Semele Bacchus cast me out Lysimachus reply'd see that you come no more to me No answered he unless Ptolomy send me Myâ—hro Son of Lysimachus being present said you seem not only ignorant of the Gods but of Kings How saith he am I ignorant of the Gods who believe you an Enemy to them Lysimachus threatned them with Death gloryâ—aith â—aith he in a great matter a Cantharides can do as much Or as Stobaeus I knew not that you had not the power of a King but of poisor Hereat incensed he commanded he should be crucified Threateâ— saith he those things I pray to your purple Nobles it is all oâ—e so Theodorus whether he rot above or under ground Finally he went to Cyrene and lived with Marius in much repute in that City out of which he was first ejected Disputing witâ— Euryclides a Priest he asked what persons those were who deâ—ile mysteries Euryclides answered Those who communicate them to persons not initiated Then replyed he you do impiously in declaring them to such What oâ—â—ers ascribe to Aristippâ—s and Diogeneâ— sâ—ime â—â—ttriâ—â—te to Theodorus and Metrocleus a Cynick who saying You would not want Disciples if you washed Herbs Theodorus anâ—wer'd Neither would you wash Herbs if you knew how to converse with Men. He said of Hipparchia the Wife of Crates This is she who hath given over the Shuttle to put on a Cloak CHAP. II. His Philosophy HE taught all manner of Learning and instituted a Sect called Theodorean He asserted Indifference that there is no difference of things That our end or chiefe good and greatest ill are joy and sorrow one consisting in prudence the other inimprudence That prudence and justice are good things the contrary habits ill the mean pleasure and grief He took away Friendship because it is neither in fooles nor wise-men those being uncapable to make use of it the thing it selfe vanisheth these not needing it as being sufficient to themselves That it is reasonable that a wise man expose not himselfe to danger for his Country Wisdome ought not to be lost for the preservation of fooles That the World is our Country That a man upon occasion may commit theft adultery and sacriledge there being nothing in these naturally evill if that opinion were taken away which is built upon the agreement of fooles That a wise man may publiâ—kly without shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He used such inductions as these Is not a woman that is skilfull in Grammar prositable in that respect as a Grammarian Yea is not the same of a youth Yes Is not a beautifull woman then profitable as being handsome Yes Then she who makes right use of it doth not amisse In these kinds of Questions he was very subtle CHAP. III. His death writings c. AMphicrates saith that he was condemned by the Law for Atheism and drunk Hemlock He wrot besides that which appertained to his sect many other things Laertius reckons twenty of this name The first a Samian son of Rhaecus who advised to lay the foundation of the Temple at Ephesus upon Embers For the place being wet he said that Coales when they forsake the nature of Wood acquire a solidity not to be violated by moysture The second of Cyrene a Geometrician whose Disciple Plato was The third this Philosopher The fourth writ of exercising the voice a famous Book The fifth writ of Law-givers beginning with Terpander The sixth a Stoick The seventh writ the Roman History The eight a Syracusian writ Tacticks The ninth a Byzantine a Sophist eminent for civill Pleas. The tenth of the same Country mention'd by Aristotle in his Epitome of Oratours The eleventh of Thebes a Statuary The twelfth a painter mention'd by Polemon The thirteenth of Athens a Painter of whom writes Menodotus The fourteenth of Ephesus a painter of whom Theophanes in his treatise of painting The fifteenth a Poet who wrote Epigrams The sixteeâ—th wrot of Poets The seventeenth a Physician Disciple to Athenaeus The eighteenth of Chios a Stoick The ninteenth of Miletus a Stoick The twentieth a Tragick Poet. BION CHAP. I. Bion his life OF the Theodorean Sect was BION Beristhenite What his Parents were and what his employments he diverted himselfe to Philosophy he related to Antigonus King of Macedonia in this manner Antigonus asked Whence art thou Who thy Parents What thy Town Bion perceiving himselfe to be reproached answered thus my Father was a freeman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying he was a seller of salt-fish a Boristhenite he had not a face but instead thereof a brand mark which declared the ill disposition of the owner My Mother he married out of a common Brothel-house a Lacedemonian Curtezan named Olympia being such a Woman as such a man could get My Father for couzening the State was sold and all our Family for slaves I being a young likely youth was bought by an
satisfied with this evasion ordered that he should depart the City Hereupon Theodorus sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said in derision How came Stilpo to know this did he put aside her vail and look upon her breast Theodorus was bold of speech but Stilpo reserved in so much as being demanded by Crates whether the Gods delighted in bent knees and prayers Thou fool saith he do not question me in publick but when we are alone together He was sincere and plain void of all artifice Crates the Cynick not answering him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew saith he you would speak any thing rather then that which is decent Crates in propounding a question delivered a fig to him which he took and eat Crates presently cryed out that he had lost his fig Yes saith he and your question also of which that was in earnest Seeing Crates halfe frozen in cold weather Crates saith he me thinks you want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one way implies a new garment another way both a garment and wit Crates ashamed answered thus Stilpo at Megara I saw opprest Where vast Typhocus lies with weight opprest To hear him wrangle many Schollers came Fair truth to chace away was all their aime At Athens he wrought so much upon the people that they would run out of their shops to see him They wonder at thee Stilpo said one to him as a monster No saith he but as a true man As he was speaking with Crates in the midst of their discourse he went away to buy fish Crates pursued him crying out that he gave over the discourse No saith he I carry along the discourse with me but I leave you the discourse will stay the fish must be bought Being asked what is harder then a stone he answered a fool CHAP. II. His Philosophy HE was Master of the Megarick School excellent in Eristick Disputes by his subtle Tenents and Discourses beautifying himselfe his Country and friends He took away all Species Universalls affirming that he who saith a man denotes not any man the Terme being not proper to this or that person for why to one rather then to another therefore not to this and again that which we see is not an Herbe for an Herb was many years ago Therefore this was not an Herbe He likewise denyed one thing to be praedicated of another arguing thus if running be praedicated of an Horse the subject is not the 〈◊〉 with the praedicate the definition of man is one thing that oâ— good another so an horse is a diâ—â—ering thing from running for upon 〈◊〉 we give severall Definitions of each for if a man and good or a horse and runing were the same how could good be praedicated of Food or Physick and running of a horse which are things so different Thus he admitted no conjunction with the subject in things which are in a subject or praedicated of a subject but conceived that both these unlesse they be the very same with the subject cannot be praedicated of it even not as an Accident This though it were one of those little sayings which Stilpo sportively used to cast out amongst the Sophisters Colotes the Epicurean opposed so eagerly that he framed a large discourse against Stilpo grounded only upon this assertion which yet he neither reâ—elled nor resolved affirming that by holding one thing is not praedicated of another he takes away good life But that Stilpo saith Plutarch was offended only at some words and opposed the manner of speaking but took not away the course of life or abolished things is most evident He asserted the chief good to be a mind not subject to passion CHAP. III. His Disciples He so far exceeded others in fluent discourse and learning that he converted almost all Greece to the Megarick Sect Philippus of Megara saith he drew Metrodorus sirnamed the Theoretick and Timagoras the Geloan from Theophrastus 〈◊〉 and Simmias from Aristotle the Cyrenaean Of Dialecticks Paeonius from Aristides Diphilus Son of Euphantus and Myrmex Son of Exenaetus coming to dispute against him became both followers of him Thus far Philippâ—s he likewise attracted Phaesidemus the Peripatetick excellent in Natural Philosophy Alcimus the most eminent Oratour at that time in Greece Zeâ—o the Phaenician an Epicurean Philosopher Crates and others in a word whomsoever he would himself Heraclides saith that Zeno the Citican founder of the Stoicall Sect was his Disciple CHAP. IV. His Death Writings HErmippus affirmeth that he died of age but drank a draught of wine to hasten his end Suidas saith he wrote 20. Dialogues Laertius but nine and those not very efficacious their Titles these Moschus Aristippus or Callias Ptolemaeus Chaerecrates Mitrocles Anaximenes Epigenes To his Daughter Aristotle He had a Son named Dryso a Philosopher also THE ELEACK ERETRIACK SECTS PHAEDO THe Eleack Sect was instituted by Phaedo an Elean of a noble Family It chanced that he was taken by Thieves or Pyrates and sold to a House of common dishonest resort where being forced to sit at the door he was observed by Socrates in passing who noting the ingenuity of his countenance which was extraordinary perswaded as Laertius saith Alcibiades or Plato or as Agellius Cebes to buy him from which time he addicted himself diligently to Philosophy and was a constant Disciple of Socrates so much affected by Plato that he called that most excellent discourse of the immortality of the Soul after him Phaedo He instituted a Sect called from him Eleack The Dialogues ascribed to him were Zopyrus Medus Simon Antimachus or the old man Nicias Simmias Alcibiades Critolaus Panaetius doubts whether any of these were written by Phaedo Medus is by some ascribed to Aeschines by others to Poliaenus as are also Antimachus and the Scythian discourses PLISTHENES THe Eleack Sect was continued by Plisthenes an Elean successour to Phaedo Plisthenes was succeeded by Menedemus and Asclepiades MENEDEMVS CHAP. I. His Country Parents Teachers MEnedemus was one of those Philosophers that continued the School of Phaedo which hitherto was called Eleack but from Menedemus was termed Eretriack he was an Eretrian Son of Clisthenes Clisthenes was of the Family of the Theopropidae yet though noble by descent Mechanick by profession and indigent some affirm he was a maker of Tents Hesychius Illustris terms him an Architect adding that he taught both Arts to his son Menedemus so that when Menedemus wrote a decree an Alexinian Philosopher reproved him saying it becomes not a wise man to frame both Tents and decrees Menedemus being sent by the Eretrians with a command of Souldiers to Megara went from thence to Athens to hear Plato at the Academy with whom he was so taken that he gave over his Military employment By Asclepiades a Phlyasian his intimate friend he was carried to Stilpo at Megara whom they both heard Thence taking a journey to Elis they met with Anchypillus and Moschus who belonged to
who assoon as he had read it was so disaffected to life that he threw himselfe from a high wall into the Sea upon whom thus Callimachus Cleombrotus cries out farewell this light And headlong throwes himselfe int'endlesse night Not that he ought had done deserving death But Plato read and weary grew of breath The Dialogues generally noted as spurious not to say any thing of his Epinomis though some ascribe it to Philippus the Opuntian are these Midon or the Horse-courser Erixias or Erasistratus Alcyon Acephali or the Sisyphi Axiochus Phaeaces Demodochus Chelidon The seventh Epimenides Of these Alcion is ascribed by Phavorinus to Leon. His stile Aristotle saith is betwixt Prose and Verse He useth variety of names that his work may not easily be understood by the unlearned He conceiveth wisdome properly to be of intellectuall things Knowledge of reall Beings conversant about God and the soul separate from the body Properly he calleth Philosophy Wisdome being the appetition of divine Knowledge but commonly he calleth all skill knowledge as an Artificer a wise man He likewise used the same names in divers significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Evill he useth for Simple as Euripides in his Lycimnius of Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word Plato sometimes takes for honest sometimes for little He likewise useth 〈◊〉 names to signifie the same thing Idaea he useth both for species and genus Exemplar both principle and cause Sometimes he useth contrary expressions to signifie the same thing Sensible he calleth a being and no being a being as having been produced no being in respect of its continuall mutation Idaea neither moveable nor permanent the same both one and many The like he useth often in other things The method of his discourse is three-fold first to declare what that is which is taught then for what reason it is asserted whether as a principall cause or as a comparison and whether to defend the Tenent or oppugne the contrary Thirdly whether it be rightly said The marks which he usually affixed to his writtings are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Platonick words and figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines and opinions proper to Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choice expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Double signification or use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophicall institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreement of opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improbation Hitherto Laertius There are two Epistles under Plato's name besides those in his works already mentioned one in Laertius his life of Architas Plato to Architas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Commentaries which came from you we received with extraordinary content infinitely admiring the writer who appears to us a person worthy of those antient predecessors for those men are said to be Myraeans of those Trojans which were banished in the time of Laomedon good men as Tradition speaks them Those Commentaries of mine concerning which you write are not yet polished however as they are I have sent them to you in the keeping of them we agree both so as I nâ—ed not give you any directions Farewell Another published by Leo Allatius amongst the Socratick Epistles I had not any of those things to send to Syracuse which Archytas desired to receive by you as soon as possible I will send to you Philosophy hath wrought in me I know not whether good or bad a hatred of conversing with many persons justly I think since they erre in all kind of folly as well in private as publick affairs but if unjustly yet know I can hardly live and breath otherwise For this reason I have fled out of the City as out of a Den of wild Beasts living not far from the Ephestiades and the places thereabouts I now see that Timon hated not men he could not affect Beasts therefore lived â— alone by himself perhaps not without danger Take this as you please my resolution is to live far from the City now and for ever hereafter as long as God shall grant me life In Poesy he writ Dithyrambs An Epick Poem Four Tragedies all which as we said he burned The Atlantick story of which thus Plutarch Solon begun the Atlantick story which he had learnt of the Priests of Sais very proper for the Athenians but gave it over by reason of his old age and the largenesse of the work Plato took the same argument as a wast piece of fertile ground fallen to him by hereditary right He manured it refined it enclosed it with large Walls Porches and Galleries such as never any Fable or Poem had before but because he undertook it late he was prevented by Death The more things written delight the more their not being perfected is For as the Athenian City left the Temple of Jupiter so Plato's Wisdom amongst many exâ—â—llent writings left the Atlantick argument alone imperfect Epigrams of which these are extant in Laertius and the Anthologie Upon one named After The Stars my Star thou view'st Heav'n I would be That I with thousand eyes might gaze on Thee Upon his Death A Phosphor 'mongst the living late wert thou But shin'st among the dead a Hesper now Epitaph on Dion engrav'd on his Tomb at Siracuse Old Hecuba the Trojan Matron's years Were interwoven by the Fates with Tears But thee with blooming hopes my Dion deckt Gods did a Trophy of their pow'r erect Thy honour'd reliques in their Country rest Ah Dion whose love rages in my breast On Alexis Fair is Alexis I no sooner said When every one his eyes that way convey'd My soul as when some dog a bone we show Who snatcheth it lost we not Phaedrus so On Archaeanassa To Archae'nassa on whose furrow'd brow Love sits in triumph I my service vow If her declining Graces shine so bright What flames felt you who saw her noon of light On Agathon My Soul when I kiss'd Agathon did start Up to my lip just ready to depart To Xantippe An Apple I Love's emblem at the throw Thou in exchange thy Virgin-zone bestow If thou refuse my suite yet read in this How short thy years how frail thy Beauty is I cast the apple loving those love thee Xantippe yeeld for soon both old will be On the Eretrians vanquish'd by the Persians We in Eubaea born Eretrians are Buried in Susa from our Country far Venus and the Muses Virgins said Venus to the Muses pay Homage to us or Love shall wound your Hearts The Muses answer'd take these toyes away Our Breasts are proof against his childish darts Fortune exchang'd One finding Gold in change the halter quits Missing his Gold 'tother the halter knits On Sappho He who believes the Muses Nine mistakes For Lesbian Sappho ten their number makes Time Time all things bring to passe a change creates In Names in Formes in Nations and
reâ—ulgent Burning-glasses One Light flowing from God beautifies the Angelick the Rational Nature and the Sensible World the Souls next Hand-maid The Imaginative to the Breast The Breast and Heart here taken for the Soul because her nearest Lodging the Fountain of Life and Heat reform'd but not exprest Reform'd by the Imagination form the deformity of Matter yet not reduc'd to perfect Immateriality without which true Beauty is not Exprest SPVSIPPVS SPEVSIPPVS CHAP. I. His Life SPEUSIPPUS was an Athenian born at Myrrhinus which belonged to the Pandionian Tribe his Father named Eurymedon his Mother Poâ—one Sister to Plato He was brought up in the domestick documents of his Uncle Plato who as he used to say reformed Speusippus's life after the pattern of his own Plato had foure Kins-women Daughters of his Neeces the eldest of these he married to Speusippus with a small portion thirty Minae which Dionysius had sent him To this summe Chio glad of the occasion added a Talent which Speusippus earnestly refused untill at last he was overcome by the just importunities of the other to receive it alledging that he gave it not as mony but as kindnesse that such gifts were to be entertained for they encreased honour the rest were dishonourable that he ought to accept of the good-will though he despised the mony The rest of those Virgins were Married richly to Athenians only Speusippus who best deserved was poor With these arguments Speusippus was induced to accept of Chio's gift whereat Chio much congratulated his own good fortune as having laid hold of an occasion such as perhaps saith he I shall not meet again in all my life When Dion came to Athens Speusippus was continually in company with him more then any other friend there by Plato's advice to soften and divert Dion's humour with a facile companion such as he knew Speusippus to be and that withall he knew discreetly how to observe time and place in his mirth whence Timon in Sillis calls him a good Ieaster The last time that Plato upon the importunity of Dionysius went to Sicily Speusippus accompany'd him Whilest they lived at Syracuse Speusippus kept more company with the Citizens then Plato did and insinuating more into their mindes at first they were afraid to speak freely to him mistrusting him to be one of Dionysius's spies But within a while they began to conâ—ide in him and all agreed in this to pray Dion to come to them and not to take care for ships men or horses but to hire a ship for his own passage for the Sicilians desired no more then that he would lend them his name and person against the Tyrant Speusippus at his return to Athens perswaded Dion to warre against Dionysius and deliver Sicily from the bondage of Tyranny assuring him the Country would receive him gladly Dion upon this information received such encouragement that he began secretly to levie men The Philosophers much advanced his designe When he went to Sicily he bestowed a Country-house which he had purchased since his comming to Athens upon Speusippus CHAP. II. His profession of Philosophy PLato dying in the first year of the 108th Olympiad Theophilus being Archon Speusippus succeeded him in the School of the Academy whom he followed also in his Doctrine He first as Theodorus affirmes looked into the community and mutuall assistance of Mathematicall Disciplines as Plato did into that of the Philosophicall He first according to Cenaeus declared those things which Isocrates conceived not to be divulged the same perhaps which Cicero calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Isocrates He affirmed that the minde was not the same either with Good or One but of a peculiar nature proper to it selfe He set up in the School which Plato had built the Images of the Graces He exacted mony of his Disciples contrary to the custome of Plato The two Women who were Plato's Auditors Lasthenia the Mantinean and Axiothea the Phliasian heard Speusippus likewise Having continued Master of the School eight years he at last by reason of his infirm disposition much debilitated by the Palsie sent to Xenocrates desiring him to come and take from him the government of the School which Xenocrates did CHAP. III. His wrrtings HE wrote many things chiefly in Philosophy Commentaries and Dialogues of which were Aristippus the Cyrenaick Of Riches 1. Of Pleasure 1. Of Iustice 1. Of Philosophy 1. Of Friendship 1. Of the Gods 1. The Philosopher 1. To Cephalus 1. Cephalus 1. Clinomachus or Lysias 1. The Cittizen 1. Of the Soul 1. To Gryllus 1. Aristippus 1. The confutation of Arts 1. Commentary Dialogues Artificiall 1. Dialogues of likenesse in things 10. Divisions and arguments to things like Of the genus's and species of Examples To Amartyrus Encomium of Plato Epistles to Dion Dionysius Philip. Of Law The Mathematician Mandrobulus Lysias Deâ—â—nâ—tions of all these writings the only extant Orders of Commentaries Verses Phavorinus in the second of his Commentaries saith that Aristotle paid three Talents for his Books CHAP. IV. His Death HE was as Timotheus saith very infirme of body insomuch that he was fain to be carried up and down the Academy in a kinde of a running chair Riding in this manner he one day met Diogenes whom saluting he said Joy be with you But not with you answered Diogenes who can endure to live being in that condition At length he dyed willingly through griefe as Laertius affirmes who elsewhere citing Plutarch in the lives of Lysander and Scylla saith he dyed of the Phthiriasis but there is no such thing extant in Plutarch Though he followed Plato in his opinions yet he did not imitate his temper for he was austeer cholerick and had not so great command over his pleasures In anger he threw a Dog into a Well and indulging to pleasure he went to the marriage of Cassander in Macedonia He was also so great a Lover of mony that some Poems which he had written not very good he sung publickly for gain for which vices Dionysius writing to him thus derides him And we may learn Philosophy from our Arcadian she-Scholler Plato took no mony of his Schollers you exact it whether they are willing or not Athenaeus cites the same Epistle after he had reproached him for avarice and voluptuousnesse he objects his collections of mony from many persons his love to Lasthenia the Sardian Curtezan after all this adding Why do you accuse us of avarice who your selfe omit not any sordid way of gain Did not you after Hermias's debt was satisfied make collections in his name amongst his friends to your own use To a rich man in love with a deformed person What need you her saith he for ten Talents you may have a handsomer To him Simonides wrot Histories wherein he related the actions of Dion and Bion. There was another Speusippus a Physitian of Alexandria XENOCRATES CHAP. I. His Country
made no more show then as if he had heard nothing and was altogether such as Melanthius the Painter in his Books of Pictureâ—hath describ'd him for hesaith in his actions was expressed a stubbornnesse and hardnesse Polemo used to say we ought to exercise our selves in things not in Dialectick Disciplines lest satisfying our selves with the tast and meditation of the superficiall parts of Science we become admired for subtlety in discourse but contradict our selves in the practise of our life He was facete and ingenious shunning that which Aristophanes imputes to Euripides sowernesse and harshnesse He taught not sitting but walking The Athenians much honour'd him for his great Integrity hee tooke great delight in Solitude whence for the most part he dwelt in a Garden about which his Disciples built themselves little lodges near to his School He was a studious imitatour of Xeâ—ocrates who Aristippus saith much loved him alwaies remembring his innocence severity and gravity to which like a Dorick measure he conformed his owne steps Antigonus Carystius saith that from the thirtieth year of his age to his death he drunk nothing but water He held that the World is God He much affected Sophocles chiefly in those places where to use the phrase of the Comick Poet a Molossian dog seemeth to have written together with him And whereas Phrynicus saith he was Not sweet nor flat but gently smooth he said that Homer was an Epick Sopâ—ocles Sophocles a Tragick Homer He died very old of a consumption and left behind him many writings Laertius hath this Epigram upon him Wert thou not told that Polemo lies here On whom slow sickness man's worst passion prey'd No 't is the robe of flesh he us'd to wear Which ere to Heav'n he mounted down he laid Of his Disciples are remembred Crates Zeno the Stoick and Arcesilaus CRATES CRATES was a Thriasian Son of Antigenes he was an Auditor of Polemo and loved by him He succeeded him in the government of his School They both profited so much by one another that living they onely follow'd the same institutes but even to their last ends were alike and being dead were buried in the same Sepulchre Upon which occasion Antagoras writ thus upon them both Who ere thou art say ere thou passest by Crates and Polemo here buried lie Both for their mutual love no less admir'd Then for their eloquence by which inspir'd O th' wisdom they profess'd the age was proud Yet gladly to their sacred precepts bow'd Hence Arcesilaus when he went from Theophrastus and apply'd himself to them said they were Gods or certain reliques of the golden age They were nothing popular but what Dionysiodorus an antient Musician was wont to say may be apply'd to these when he boasted that none had ever heard him sing as they had Ismenius nor had ever seen him in a Ship or at the Fountains Antigonus saith that he sojourn'd at Crantors when he Arcesilaus lived most friendly and that Arcesilaus dwelt with Crantor Polemo with Crates together with Lysicâ—es who was one of the Citizens and truly Polemo as is before mention'd loved Crates Crantor Arcesilaus But Crates dying as Apollodorus in the third of his Chronicle left Books which he had written partly of Philosophy partly of Comedy Orations suited for publick pleading or Embassie He had many eminent disciples of whom was Arcesilaus Biâ—n the Boristhenite afterwards called a Theodorean from that Sect. There were ten of this name The First an antient Comick Poet. The Second an Oratour of the Family of Isocrates The Third an Ingeneer that went along with Alexander in his expeditions The Fourth a Cynick The Fift a Peripatetick The Sixt this Academick The Seventh a Grammarian The Eighth writ of Geometry The Ninth an Epigrammatick Poet. The Tenth of Tarsis an Academick Philosopher CRANTOR CRantor was of Soli much admired in his own Country He came to Athens where hee heard Xenocrates and studied with Poleomo He writ Commentaries 3000. Verses whereof some ascribe part to Arcesilaus Being asked how he came to be taken with Polemo but answer'd from the tone of his speechâ— never exalted nor depress'd Falling sick he went to the Temple of Aesculapius and walked there where many resorted to him from severall parts not thinking he stai'd in respect of his sicknesse but that he meant to erect a School in that place amongst the rest came Arcesilaus whom though he lov'd him very much he recommended to Polemo whom he himself after his recovery heard also and was extreamly taken with him He bequeath'd his estate amounting to 12. Talents to Arcesilaus who asking him where he would be buried he answer'd In Earth's kind bosom happy 'tis to lie He is said to have written Poems and to have deposited them sealed up in his own Country in the Temple of Minerva of him thus Theaetetus Pleasing to men but to the Muses more Crantor too soon of life was dispossest Earth his cold body we to thee restore That in thy arms he peacefully may rest Crantor above all admired Homer and Euripides saying it was hard in proper language to speak at once tragically and passionately and quoted this verse out of his Bellerophon Alas yet why alas Through such fate mortals passe Antagoras the Poet alledgeth these verses as written by him My Soul 's in doubt for doubtlesse is his race Whether I love first of all Gods shall place Which drew from Erebus their old descent And Night beyond the Oceans vast extent Or whether to bright Venus or to Earth Thou owest thy double form and sacred birth He was very ingenious in imposing apt names He said of an ill Poet that his verses were full of moths and of Tâ—eophrastus that his Theses were written in a shell He wrote a Treatise concerning Griefe which was generally much admired as Cicero and Laertius attest He died before Polemo and Crates of the dropsy ARCESILAVS CHAP. I. His Country Parents Teachers ARcesilaus whom Cicero calls Arcesilas was a Pitanean of Aeolis his Father according to Apolloâ—orus in the third of his Chronologicks named Seuthus or as others Scythus He was the youngest of foure brethren two by the same Father only the other by the same Mother the eldest was named Pylades of those who had the same Father the eldest was Maereas Guardian to his Brother Arcesilaus He was born by computation from his death which was in the fourth year of the hundred thirty and fourth Olympiad the seventy fift of his age in the first year of the hundred and sixteenth Olympiad He first heard Autolychus the Mathematician his Country-man before he came to Athens with whom he travelled to Sardis Next he heard Xanthus an Athenian a Master of Musick He heard also Hippoâ—icus the Geometrician who excepting his skill in that Art was otherwise a gaping dull fellow for which Arcesilaus deriding him said Geometry flew into his mouth as he gaped Of Hipponicus falling mad he took so great
Nicanor and his Mother and Proxenus which I gave order for to Gryllius as soon as they are perfected be set up Let likewise the Statue of Arimnestus be set up that this monument may remain of him since he died without Children I will likewise that the Statue of my Mother be consecrated to Ceres in the Nemaean Temple or where else shall be thought fitting Wheresoever my Body is buried by the Executors thither let the bones of â—ythais according as she desired be brought and laid with mine Let likewise Nicanor if he continue well in health dedicate at Stagira to Jupiter Soter and Minerva Sotira Statues of Beasts of stone of four cubits in performance of the vow which wee vowed for him He died at Chalcis in the third year of the 114th Olympiad Philocles being Archon in the 63. the great Climactericall year of his age not as Eumelus 70. years old as appeareth by the computation of Apollodorus and Dionysius Halicarnâ—ssaeus thus  y. He came to Athens at 18. Heard Plato 20. Lived with Hermias 3. With Philip and Alexander 8. Taught in the Lyceum 12. Lived at Chalcis 2. in all 63. The manner of his life is variously related Strabo Hâ—sychius Illustris and from him Suidas relate that he drunk Hemlock either being condemn'd thereunto by the Athenians as Socrates was or to prevent their Judgement Iustine Martyr Gregory Nazianzene Coelius Rhodoginus the Greek Etymologist Nonnus and othâ—rs follow the common report that a question was propos'd to him of the wonderfull nature of Euripus an arm of the Sea coming into Chalcis as Lucian averrâ— which ebbeth and floweth seven times in 24. hours Not being able to resolve it he died of shame and anxiety Some affirm that as he sate on the bank having considered long upon it he at last threw himself headlong into the River saying siâ—ce Aristotle could not take Euripus Euripus take thou Aristotle But the Authors of greatest credit Apollodorus Dionysius Halicarnassaeus Ceâ—soriâ—us Laer ius and others affirm that he died of a pain in his stomach caused by over-watching and excesse of study For Laertius affirms he was a most indefatigable student and when he went to bed he held a brazen ball in his hand that when he fell asleep the noise of it falling into a Basin set under it for that purpose might awake him which Alexanâ—er his Disciple imitated To this pain of the stomach he was very subject and somtimes asswaged it by applying a bottle of hot oile to his Breast Notwithstâ—nding this naturall infirmity of his stomach saith Censorinus and the frequent indisposition of a sickly constitution hee preserved himself a Long time through his Vertue and Temperance for it is much more strange that he attained the aâ—e of 63. years then that he lived no longer The Author of the book de Pomo affirmeth that when he was dying he said to his Disciples standing about him it was not without reason that Homer said the Gods came down to earth to relieve mankinde Coelius Rhodâ—ginus adds from the same Author that when he felt the pangs of death to come upon him weeping between griefe and hope he often repeated these words Thou Cause of Causes have mercy on me And his Disciples when they saw he was departing said He who receiveth the souls of Philosophers may â—e take thine likewise and lay it up in his own Treasury as the soul oâ— a right and perfect man as we have known thee to be Of this there is no testimony more antient then that of the Author of the book de Pomo who as Patricius clearly observes from his writings was a Christian. The Stagirites fetch'd his body from Chalcis to Stagira where they buried it with much solemnity building a magnificent Tombe for him and erecting an Altar to his memory CHAP. XII His Person and Vertues AS concerning his person he was slender having little eyes and a small voice When he was young Laertius and Plutarch affirm he had a great hesitation in his speech He went in a rich habit and wore rings his beard was shaven his hair cut short he had a high nose if we credit the head put up by Fulvius Ursinus found at Rome at the bottome of the Quirinall hill He was of a sickly constitution troubled with a naturall weaknesse of stomack and frequent indispositions which he over-mastered by his Temperance Saint Hierome affirmeth he was the Prince of Philosophers an absolute Prodigie and great miracle in nature into whom seemeth to have been infused whatsoever mankinde is capable of He was extreamly pious towards God and Man upon which subject Fortunius Licetus hath lately written two books Eusebius Cassiodorus and others affirm that many persons eminent for sanctity especially followers of School-learning have through the means of Aristotles Philosophy been carried on to Inspection into the highest doctrines of true Faith as that there is one God c. As concerning his gratitude to men besides those instances already mentioned to Proâ—enus and his sonne to Hermias and his sister to his Master Plato to his own Mother Brother and Country and infinite others many Philosophers whose opinion he takes occasion to alledge he mentions with their due praise of which were his Master Plato of whom we have already spoken whom as we have said he sometimes mentioned honourably and sometimes concealeth his name where he preferreth his own opinion Amongst others of whom he maketh honourable mention are observed Democritus in his first book de Generatione Diogenes Apolloniates in the same book Anaxagâ—ras in the first of his Metaphysicks For that he was very moderate the Interpreter of his life confirmes instancing in his book of Caâ—egorems where he saith We ought not to deâ—ermine any thing hastily but to consider often and to doubt oâ— eâ—ery thing is not unusefull And again in his book of Good We muâ—â— remember being men not only that we are happy but that we ought to be able to prove it by firm reason And again in his Ethicks to Nicomachus Man is our friend Truth our friend but above all we ought to honour Truth And in his Meteorologicks As concerning thâ—se we doubâ— of some of them others we touch superficially And in the same not once or twice but infinite times Men do happen upon the same opinions therefore we ought not to be proud of our owne wisdome in any thing whereof we conceive our selves to be â—he Inventors The common report therefore grounded upon no authority that he collected the books of the antient Philosophers and having taken out of them what he intended to confute burnt them is manifestly false for any one that reads Cicero will finde they were most of them extant in his time CHAP. XIII His Wives and Children HE had two wives the first Pythais sister to Hermias the Eunuch Tyrant of Atarna and his adopted heir Of the scandals that were cast upon him by this marriage
he wasted prodigally all the means his father left him whereby he was necessitated to betake himselfe to the Warres but therein being unfortunate he set up an Apothecaries shop and Plato keeping open School amongst the rest admitted him And who will credit Timaeus the Tauromenite who writes that being come to riper years he shut up his poor shop and gave over his mercenary profession Who can be perswaded to believe what Aristoxenus the Musician saith in the life of Plato that when he was from home some strangers rose up and set up a School in opposition to him which words some interpret of Aristotle but erroneously for Aristoxenus alwaies commendeth Aristotle yet Suidas as we said averrs the contrary Who does not esteem the Commentaries of Alexinus ridiculous for he bringeth in Alexander as a youth talking with his Father Philip sleghting the instructions of Aristotle but approving those of Nicagoras surnamed Hermes Eâ—bulides manifestly falsifies in the book he wrote against Aristoâ—le For first he bringeth in some dull Poems as written by others upon his marriage and affinity with Hermias then he saith that he injured Philip that he was not present with Plato at his death and that he corrupted his writings As for the accusation of Demochares against Philosophers it is not worth the mention for he asperseth not only Aristotle but all the rest and whosoever looks upon his calumnies will say they are triviall for he affirmes that some Letters of Aristotle's against the Citty of Athens were intercepted and discovered that he betrayed his own Country Stagira to the Macedonians that when Olynthus was taken he informed Philip upon the sale and ransome of the goods and prisoners which were the most wealthy of the Olynthians No lesse foolishly doth Cephisodorus disciple of Isocrates calumniate him as an effeminate person and a glutton with many other aspersions of the same kinde But of all the most foolish is that of Lyco who professed himselfe a Pythagorean for he saith that Aristotle sacrificed to his wâ—fe after she was dead as the Athenians to Ceres and that using to bath himselfe in warme oyle he afterwards sold it and that when he went to Chalcis those who bought his goods found in one bark 75 brasse pots Indeed neer so many were the first calumniators of Aristotle from whom sprung up others some in the same age others little after all Sophists Litigious persons and Orators of whose names and bookes no more remains then of their bodies As for those who flourished after these some repeat only what these had said before and therefore we need not take any notice of them much lesse of those who not lighting upon those books have fram'd some inventions of their own such as they who affirm he had 300 pots for there was not any Author of that time who made mention thereof but Lyco and he saith there were found only 75 pots And not only from computation of time and from the persons who assert these calumnies may any man perceive all they say to be but false but also from this that not any two of them lay the same thing to his charge but every one hath a particular calumny different from the rest But if any one of these had been true Aristotle should have heard of it not only once from them but a thousand times It is manifest therefore the same thing befell Aristotle which happened to many others that as well for the respect and friendship he had with Princes as for the excellency of his Dissertations the envy of the Sophists of that age persecuted him But such as are ingenious ought not to minde calumniâ—tors but those who have praised and imitated him whom they will finde to fall nothing short of the others either for number or worth Hitherto Aristocles CAP. XVI His writings LAertius hath given a large Catalogue of his Writings as a testimony of his excellency in all kinds of learning Their Titles as reduced to their severall heads by Patricius are these LOGICK THe Sophist 1. Of Sciences 1. Sophistick distinctions 4. Of Eristick 2. Eristick solutions 4. Of Genus and Species 1. Of Proprium 1. Epichirematick Commentaries 1. Instances 1. Of those which are said many waies as according to the propositum 1. For Science 1. Distinctions 17. Diaereticks 1. Of interrogation and answer 2. Propositions 1. Eristick Propositions 4. Syllogismes 1. First Analyticks 9. Second Analyticks 2. Of Problems 1. Methodicks 8. Termes Antetopical 7. Syllogismes 2. Syllogistick and Termes 1. Ante-Topicks 1. Topicks to Termes 1. Diaeretick 1. Definitions 13 Argumentations 2. Propositions 1. Epichiretick Theses 25. Methodick 1. Of Speech 1. Categories 1. Of Interpretation 1. In all 123. PHYSICK OF the Soul 1. Of suffering and being passive 1. Of Elements 3. Of motion 1. Theses of the Soul 1. Of Nature 3. Physick 1. Of Animals 9. Anatomy 7. Anatomick selections 1. Of compound Animals 1. Upon not Generating 1. Of Plants 2. Physiognomick 1. Signes of Tempest 1. Physicks by Elements 38. Perspective Problems 2. Of Stone 1. In all 75. ETHICK OF Iustice 4. Of Philosophy 3. Politick 2. Of Riches 1. Of Nobility 1. Of Pleasure 1. Alexander or os Colonies 1. Of a Kingdome 1. Of Education 1. Of Good 3. Oeconomick 1. Of friendship 1. Propositions concerning Vertue 3. Of the passions of anger 1. Ethicks 4. Of the Better 1. Of Elegible and Accident 1. Of Pleasure 1. Of Voluntary 1. Of Faire 1. Amiâ—able Theses 2. Politicks 2. Laws 4. Constitutive Law 1. Politick Auscultation 8. Of Iust 2. Of Consultation 1. Iurisdictions 1. Passions 1. Governments of Cities 158. Proper Democracies Oligarchicks Aristocraticks Tyrannicks In all 217. METAPHYSICK OF Contraries 1. Of Principle 1. Of Idaea 1. In all 3. MATHEMATICK MAthematicks 1. Of Magnitude 1 Of Unity 1. Astronomick 1. Optick 1. Of Musick 1. Mechanicks 1. In all 7. PHILOLOGICK OF Poets 3. Gryllus of Rhetorick Works of Rhetorical art 2. Collection of the Theodectick art 1 Rhetoricall Enthymemes 1. Homericall Difficulties 6. Poeticks 1. Comparisons 1. The Olympionicae 1. Phythionick Musick Pythick 1. Pythionick Elenchs 1. The Dyonysiack Victories 1. Of Tragedies 1. Poems 3. So Hermias to Democritus Elegies In all 27. UNCERTAIN or EXTRAORDINARY NErinthus 1. Menexenus 1. Erotick 1. Symposium 1. Protreptick 1. Of prayer 1. Collection of arts 12. Art 1. Another art 1. Collection 2. Of fabulous living creatures 1. Medicine 2. Memorialls 1. Encyclicks 2. Inordinate 12. Expounded by their Genus 14. Doctrines 1. Proverbs 1. In all 46. EPISTLES TO Philip and Alexander 4. To Antipater 9. To Mentor 1. To Aristo 1. To Olympias 1. To Hephaestion 1. To Themistagoras 1. To Philoxenus 1. In all 19. AGAINST THE ANCIENT PHILOSOPHERS OVt of Plato's Laws 2. Out of Plato's Commonwealth 2. Out of Timaeus and Archytas their writings 1. Problems out of Democritus 2. Against Melissus 1. Against Alcmaeon 1. Against Gorgias 1. Against Xenophanes 1. Against Zeno 1. Of the Philosophy of Archytas 3. Of the
Philosophy of Spâ—usipppus and Xenocrates 1. In all 19. The Sum of all these Books excepting the Epistles is 513. Laertius reckons them to be near 400. perhaps accounting the severall Books that are upon the same subject for one But of these the greatest part is lost and of many that are extant the Titles altered of the extant there are only these LOGICK CAtegories 1. Of Interpretation 1. First Analyticks 2. Second Analyticks 2. Topicks 8. Elenchs 1. PHYSICK OF natural Auscultation 8. Of Heaven 4. Of Generation and Corruption 2. Of Meteors 4. Of the World 1. Suspected Of the Soul 3 Of Sense and Sensibles 1. Of memory and Reminiscence 1. Of sleep and waking 1. Of Dream 1. Divination by dreams 1. Of the motion of living Creatures 1. Of the length and shortnesse of life 1. Of youth and age life and death 1. Of Respiration 1. Of the going of Animals 1. Of Breath 1. Of the generation of Animals 5. Of the parts of Animals 4. The Historie of Animals 10. Of Colours 1 Of Physiognomy 1. Spâ—rious 2 ETHICK EThick to Nicomachus 10. Great Ethick 2. Ethick to Eudemus 7. Of vertues 1. Oeconomick 2. Poliâ—ick 8. METAPHYSICK MEtaphysick 14. Of the abstruse part of Divine Wisdom according to the Aeâ—yptians translated out of Arabick but suspected to be spurious 14. MATHEMATICKS MAthematick 2. Mechanick 1. Of insecable lines 1. PHILOLOGICK RHetorick 3. Rhetorick to Alexander 1. Poetick 1. EXTRAORDINARY PRoblems 38. Wonders 1. Of Zenophanes Zeno and Gorgias 1. Besides these there are many other Books â—ited for his under these Titles Magick Laert. Prooem Epitome of Oratours Laert. Arisâ—p Of Beanes Laert. Pythag. Of Mixtion Aristot. de sensu cap. 3. Of Sapors Arist. de sensu cap. 4. Physical History Arist. de incess Animal cap. 2. Of Nutriment Arist. de Somno cap. 3. Selection of Contraries Arist. Metaph. lib. 3. cap. 2. Division of Contraries Arist. Metaph. lib. 10. cap. 3. Of Opposites Simplic in cap. de Opposit Comm. 8. Collection of Pythagorick Opinions Simplic in lib. 2. de Coelo Com. 4. Of Idea's Alexand. in lib. 1. Metaphyâ— Comm. 59. where he cites the fourth Book though Laertius but one as if there were no more Of Enunciation Alexand. in lib. 4. Metaphys Com. 25. 44. Of Affirmation Alexand. in lib. 4. Mâ—â—aphys Com. 62. Of Platonick assertions Plut. contra Coloâ— Eudemas Plut. Consol. ad Apollon Of Drunkennesse Plut. Symposiac 3. Athenaeus cites the tenth book hereof Animal or of Fishes Athen. Deâ—pâ— 7. Of living Creatures and of things pertaining to living Creaâ—â—res Atâ—en Of the manners of living Creatures Athen. Of Pheasants Athen. Of Consanguinity Athen. Of wonderful luxury Athen. Apologie Athen. Histories Athen. Barbarous Iurisdictions Of Audibles Porphyr Comm. in Ptol. Mâ—â—s Proclus in Timaeum Plat. The Cohabitant Pâ—oclus Proaem in Repub. Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macrob. Saturnal lib. 1. Of Nature Clem. Alexandrin Strom. lib. 6. We shall not add the Peplâ—s cited by Nicephorus and the Chriae by Stobaeus under his name since it is manifest they belong not to the same Aristotle as 〈◊〉 hath evinced These Books Aristotle gave to Theophrastus when he made him his successor in the School as Strabâ— affirmeth adding that Aristotle was the first we know of that made a Library which the Aegyptian Kings learned of him to do Theophrastus bequeathed all his books to Nelius a Scepsian who carried them to Sâ—epsis and dying left them to his heirs men of no Learning who only kept them confusedly locked up And when they understood what care was taken by the Aâ—â—alick Kings in whose jurisdiction Scepsis was to make a Library in Pergamus they 〈◊〉 them in a hole under ground where they continued about 130 years by which means they received some injury by the wet and worms At last some that were descended from Aristoâ—lâ— and Theophrastus sold them to Apellico a Teâ—an who according to Athenaeus was made free of the City of Athens a person very rich who besides many other Libraries bought this of Aristotle being himselfe a lover of Peripatetick Philosophy for a great summe of mony This Apellico was more a lover of Books then of Learning so that because they had received some injury he caused them to be transcribed supplying the defects not rightly and by that means put them forth full of faults The antient Peripateticks that succeeded Theophrastus wanting Books as having but very few and those Exoterick could not treat exactly upon any part of Philosophy They that lived latter after that these books were published had much greater helps to Philosophy and the imitation of Aristotle although by reason of the infinite faults they were forced to say many things by guesse Hereunto Rome conduced not a little for soon after the death of Apellico Sylla taking Athens in the fourth year of the 173 Olympiad seised upon his Library and causing it to be carried to Rome Tyrannio a Grammarian a person studious of Aristotle obâ—ained leave of the Library-Keeper to be permitted the use of them the Book-sellers not having good writers and not comparing well the Copies it occasion'd many faults as well in those Books that were at Rome as in those transcribed and sold into Alexandria Plutarch adds that from this Tyrannio Andronicus the Rhodian had them who first made them publick setting forth those volumes which saith he we have Thus Strabo and Plutarch Athenaeus saith that Nelius sold them to Ptolemaeus Phâ—ladelphius by whom they were translated to Alexandria where how long they lay hid is uncertain which Library was afterwards burn'd by Iulius Cesar. CHAP. XVII His Commentatours NO sooner were the writings of Aristotle communicated to the world but they were entertained with generall approbation which some expressed by employing themselves in Commenting upon them whose example was â—ollowed by many in all following ages To omit Pasicrates the Rhodian brother of Eudemus who wrote as Galen affirmeth upon the book of Categories we shall name in the first place Andronicus the Rhodian who first published Aristotles writings put fâ—rth a Paraphrase or Comment upon the greatest part of them Next his Disciple Boethus a Sidonian took much pains in the exposition of Aristotle whence he is often mentioned honourably by Ammoniusâ—nd â—nd Simplicius Aristo a Coan Disciple also to Andronicus as Strabo affirms living in the time of Nicias Tyrant of Coos is reckoned by Simplicius amongst the old Commentatours upon Aristotles Categories Nicolaus Damascenus who lived in the time of Augustus by whom much loved is cited by Simplicius and Averroes as an Expositor of Aristotle Aâ—henodorus of Tarsis a Stoick who lived also under Augustus as Plutarch affirms is cited by Simplicius as having written upon Aristotle's Categories but rather by way of confutation then interpretation as did likewise Alexander Aegeus Nero's Tutor mention'd Simplicius Cornutus who lived at the same time cited by Porphyrius and Simplicius Lucius and Nicostratus a Macedoman who lived under Antonius Sotion of Alexandria and Achacius seem
1. Of Enthymemes 1. Of inventions 2. Morall disputes 1. Morall descriptions 1. Of Tumult 1. Of History 1. Of the iudgment of Syllo gismes 1. Of flattery 1. Of the Sea 1. To Cassander of a Kingdome 1. Of Comedy 1. Of Meteors 1. Of Speech 1. Collection of words 1. Solutions 1. Of Musick 3. Of Meteors 1. Megacles 1. Of Laws 1. Of things contrary to Law 1. A Collection of the Doctrines of Xenocrates 1. Confabulations 1. Of an Oath 1. Rhetorical Precepts 1. Of riches 1. Of Poësy 1. Problems Politick Ethick Physick Erotick 1. Proverbs 1. Collection of Problems 1. Of Physicall Prâ—blems 1. Of Example 1. Of Proposition and Narration 1. Of Poësy another 1. Of the wise men 1. Of Advice 1. Of Soloecismes 1. Of the Art of Rhetorick 1. Of Rhetoricall Arts 71 kinds Of Hypocrisy 1. Aristotelick or Theophrastick Commentaries 6. Naturall Sentences 16. Epitome of Physicks 1. Of Gratitude 1. Ethick-Characters Of Falshood and Truth 1. Of the History of Divinity 6. Of the Gods 3. Geometricall Histories 4. Epitome of Aristotle concerning Animals 6. Epichirems 2. Thesâ—s 3. Of a Kingdom 2. Of Causes 1. Of Democritus 1. Of Calumny 1. Of Generation 1. Of the Prudence and Manners of Animals 1. Of Motion 2. Of Sight 4. To definitions 2. Of being Given 1. Of Greater and Lesser 1. Of Musick 1. Of the divine Beatitude 1. To those of the Academy 1. Protreptick 1. How a City may be best inhabited 1. Commentaries 1. Of the fiery ebullition in Sicily 1. Of Things granted 1. Of the waies of Knowing 1. Of the Lying Argument 3. Ante-Topick 1. To Aeschylus 1. Astrological History 6. Arithmeticall Histories of Encrease 1. Acicharus 1. Of Iudicial Orations 1. Epistles concerning Astycreon to Phanias and Nicanor Of Piety 1. Euias 1. Of opportunities 2. Of seasonable discourses 1. Of the Institution of Children 1. Another different 1. Of Institution or of Vertues or of Temperance 1. Protreptick 1. Of numbers 1. Definitions of syllogistick speech 1. Of Heaven 1. Politick 2. Of Nature 1. Of Fruits and Animals All which saith Laertius amount to 1182. Divisions These Books as Theophrastus had ordered in his Will were delivered to Neleus What afterwards became of them hath been related in the life of Aristotle STRATO CHAP. I. His Life STrato was successour to Theophrastus He was of Lampsacum his Father Arcesilaus or as some Arcesius mentioned in his Will He was a person of great worth eminent saith Laertius in all kinds of Philosophy but especially in that which is called Physick the most antient and solid part wherein he introduced many things new dissenting not only from Plato but from his Master Aristotle From his excellency herein he was called the Naturall Philosopher He prescribed all divine power to Nature Ethick hee touched but little He took upon him the government of the School according to Apollodorus in the third year of the 123 Olympiad and continued therein 18. years He instructed Ptolomy the son of Philadelphus who bestowed 80 Talents upon him CHAP. II. His Will and Death His Will saith Laerthus was to this effect THus I order against the time that I shall die All those things which are in my house I bequeath to Lampyrion and Arcesilaus Out of the money which I have at Athens let my Executors first defray the charges of my Funeral and the solemn rites after my enterrement doing nothing superfluously nor niggardly The Executors of these things I appoint in my Will be these Olympicus Aristides Mnesigenes Hippocrates Epicrates Gorgylus Diocles Lyco Athanes I leave the School to Lyco for the rest are either too old or otherwise employed All the rest shall do well if they confirm this choice that I have made I bequeath likewise all my Books unto him except those which are written by our own hand besides all Vtensills Carpets and Cups for Feasting Let the Executors give 500. Drachmes to Epicrates and one of the servants which Arcesilaus shall think good Let Lampyrion and Arcesilaus discharge all the debts which Daippus undertook for Hiraeus Let nothing be owing either to Lampyrion or to the heirs of Lampyrion but let him be discharged of all and the Executors bestow on him 500. Drachmes and one of the servants as Arcesilaus shall think good that having taken much paines with us he may have sufficient for food and rayment I maâ—â—mit Diophantus and Diocles and Abus I give Simmias to Arcesilaus I manumit Dromo When Arcesilaus shall come let Hiraeus with Olympicus and Epicrates and the rest of the Executors cast up the Accounts of the charges of my Funerall and other things whatsoever is over and above let Arcesilaus take it of Olympicus not pressing him upon the day of payment Let Arcesilaus discharge the Covenants which Strato made with Olympicus and Aminias which are in the hands of Philocrates Son of Tisamenus As for my Tombe let it be ordered as Arcesilaus and Olympicus and Lyco shall think good This was his Will preserved by Aristo the Chiaâ— He was of so thin and low a constitution that he felt not any pain at his death Of this name Laertius reckons eight The â—irst a Disciple of Isocrates The second this Philosopher The third a Physician Disciple of Erasistratus The Fourth an Historian who wrote the Wars of Philip and Persaeus with the Romanes The fift is wanting The sixt an Epigrammatick Poet. The seventh an antient Physician The eighth a Peripatetick who lived at Alexandâ—â—a CHAP. III. His Writings SUidas saith he wrote many Books Laertius gives this Catalogue of them Of a Kingdom 3. Of Iustice 3. Of Good 3. Of God 3. Of Principles 3. Of Lives Of Felicity Of Philosophy Of Fortitude Of Vacuum Of Heaven Of Breath Of humane Nature Of the generation of Animals Of mixtion Of Sleep Of Dreams Of Sight Of Sense Of Pleasure Of Colours Of Diseases Of Iudgements Of Faculties Of Metallick Machines Of Hunger and Offuscation Of Light and Heavy Of divine inspiration Of Time Of Aliment and augmentation Of uncertain Animals Of fabulous Animals Of Causes Solutions of Questions Proems of Places Of Accident Of More and lesse Of Unjust Of Priority and Posteriority Of Priority of Genus Of Proprium Of Future Confutations of Inventions Commentaries which are suspected Epistles beginning thus Strato to Arsinoe Health LYCO CHAP. I. His Life STrato saith Laertius was succeeded by Lyco Son of Astyanax of Troas an eloquent person and excellent for the education of Children He heard also Panthaedus the Dialectick He said that as Horses need both bridle spur so in Children there must joined both modesty and ambition Of his florid expression is alledged this instance Of a poor Maid hee said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A maid is a heavy burden to her Parent when she outruns the flowry season of her youth for want of â— dower Whence Antigonus said of him that as the fragrancy and pleasantnesse of an excellent
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
to be shaved diverted He held that the end is science which is to live so as to refer all things to Science joyned with life That Science is a habit susceptive of phantasies falling under reason Yet sometimes he said there is no end but that the end it selfe is changed by the things and those which are joyned to the things as Brasse of which the Statues of Alexander or Socrates is made That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ one is objected to unwise persons as well as wise the other to wise only Those things which are betwixt vertue and vice are indifferents His Bookes are written in a short stile consisting of few words but very efficacious wherein is contain'd what he held contrary to Zeno. His writings these of Exercitation of Passion of Suspition the Law-giver Majeutick Antipheron the Master the Preparative the Directive Hermes Medea Dialogues morall Theses His Disciples were called Herilians named by Cicero as a particular Sect amongst the Socraticks DIONYSIUS son of Theophantus an Heracleot from the change of his opinion sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retractor He was from the beginning studiously addicted to learning and writ Poems of all kinds then betook himselfe to Aratus being much pleased with him Of Philosophers he first heard as Diocles affirmes Heraclides his country-man then Alexinus and Menedemus after these Zeno. Revolting from Zeno he addicted himselfe to the Cyrenaeans he went to common houses and addicted himselfe to other pleasures He asserted the end to be pleasure and that by reason of his own purblindnesse for being much grieved thereat he durst not affirm griefe to be one of the indifferents He died eighty years old starved His writings are thus intitled Of apathy 2. of riches and favour and punishment of the use of men of good fortune of the Kings of the antients of things that are praised of the customes of the Barbarians SPHAERUS was of Bosphorus he first heard Zeno then Cleanthes and having made a sufficient progresse in learning went to Alexandria to Ptolomy Philopater where there arising a dispute whether a wise man doth opinionate and Sphaerus maintaining that he doth not the King commanded some Quinces Athenaeus saith Birds of wax to be set before him wherewith Sphaerus being cosen'd the King cried out that he assented to a false phantasy Sphaerus presently answered that he assented not that they were quinces but that it was probable they were quinces but comprehensive phantasie differs from probable for that is never false but in probable matters sometimes a thing falleth out otherwise than we imagined Mnesistratus accusing him that he denyed Ptolomy to be King he answered that he thought Ptolomy or such a one was King His writings are these Of the world of the seed of Elements of fortune of leasts against atomes and apparitions of the organs of sense upon Heraclitus five dissertations of morall description of office of appetite of passions 2. dissertations of a Kingdome of the Lacedemonian Common-wealth of Lycurgus and Socrates 3. of Law of Divination Erotick Dialogues of the Eretriack Philosophers of things like of definitions of habit of contraries 3. of reason of riches of glory of death of the art of Dialectick 2. of categorems of ambiguities Epistles CLEANTHES whom Zeno compared to writing tables that are so hard they will not easily admit an impression but having once received it keep it long He succeeded Zeno of him therefore apart Philon a Theban Callippus a Corinthian Possidonius an Alexandrian Athenodorus of Soli there were two more of the same name Stoicks Zeno a Sâ—donian Last in the Catalogue of his Disciples must be remembred an Eretrian youth mention'd by Stobaeus who heard Zeno till he came to be a man then returning to Eretria his Father asked him what he had learn'd all that time he answered he would shortly let him see and did so for not long after his Father in anger did beat him which he took quietly saying This I have learn'd to bear with the anger of a Father and not to oppose it In the life of Zeno for as much as he is author of that Sect it will be requisite to give account of the Doctrine of the Stoicks in generall wherein if the terms seem harshly rendred it will easily be forgiven by those who consider the Stoicks were no lesse particular in their words then in their doctrines THE DOCTRINE OF THE STOICKS The First PART CHAP. I. Of PHILOSOPHY in generall and particularly of DIALECTICK WISDOME is the Science of things divine and humane Philosophy is the exercitation of convenient Art Convenient is only and supream vertue Of Vertues in the most generall sence there are three kinds Naturall Morall Rationall for which cause Philosophy likewise hath three parts Physick Ethick Logick Physick when we enquire concerning the World and the things in the world Ethick is employ'd about humane life Logick is that part which concerns reason which is also called Dialectick Thus Zeno the Cittiean first divided it in his book of Speech and Chrysippus in his first book of Speech and in his first of Physicks and Apollodorus Ephillus in his first book of Introductions into Doctrines and Eudromus in his morall Institutions and Diogenes the Babylonian and Possidonius These parts Apollodorus calleth Places Câ—rysippus and Eudromus species others genus's That Logick is a part of Philosophy distinct from the rest wherein all the Stoicks agree is proved by two argumentsâ— the first this Every thing which useth another if that which the thing using useth be neither part nor particle nor part of part of any other it must be part or particle of the thing using as medicine useth the art of prescribing diet which art being neither part nor particle of any other is consequently a part or particle of Medicine of part as to the cure of particle as to the practise Philosophy is conversant about Logick Logick therefore is either a part or particle of Philosophy but a particle it is not for it is not a part either of the Contemplative or the Active That which is a particle of any thing ought to have the same matter and scope with that whereof it is a part Logick hath neither of these common with Active Philosophy the matter whereof is humane things and moderation of Appetite the common scope what in them is to be embraced or shunned but the matter of Logick is propositions the scope to demonstrate by a composure of propositions that which necessarily falls out upon the collection Neither is Logick a part of the Contemplative the matter whereof is things divine the end contemplation of them now if it be not a part either of the Contemplative or the Active it is not a particle of Philosophy but equally separate from both these and consequently it must be a part of it The second Argument is thus No Art frameth its own
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