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
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
Thus preserved in so great a businesse the dutie both of a judge and friend but from that act I receive this trouble that I fear it is not free from perfidiousnesse and guilt in the same businesse at the same time and in a publick affair to perswade others contrary to what was in my own judgment best CHAP. II. His morall sentences precepts and verses OF his Apothegmes these are remembered by Laertius he said providence of future things collected by reason is the vertue of a man Being demanded wherein the learned differ from the unlearned he answered in a good hope What is hard to conceal secrets to dispose of leasure well and to be able to bear an injury Being invited to a feast by Periander with the rest of the wise-men he would not promise to come before he knew what other company would be there saying a man is necessitated to brook an ill companion in a ship at sea or in a tent in a camp but to mix indifferently with all sorts of people at a feast is indiscretion Upon the same occasion Plutarch recites these sentences of his A Prince must not think upon any transitory mortall things but only upon the eternall and immortall That common-wealth is best where the people minde the Law more then the Lawyers A family must resemble as much as possible a Citty governed by a King Hearing a man say he had no enemie he asked him if he had any friend conceiving love and hate necessarily must follow one anoâ—her His morall precepts are thus delivered by Demetrius Phalereus Knâ—w thy selfe Speak not much in thy drink for thou wilt transgresse or as Laertius rule thy tongue especially at a feast Threaten not free persons for it is not just Laertius threaten none for that is like a woman Speak not ill of thy neighbour if thou dost thou shalt hear what will trouble thee Go slowly to the feasts of thy friends swiftly to their misfortunes Laertius go more readily to a friend in adversity then in prosperity Celebrate marriage frugally Speak well of the dead Reverence thy elder Laertius honour age Hate him who is inquisitive into the businesse of others Preferre losse before unjust gain for that addes Laertius brings grief but once this for ever Deride not the unfortunate If thou art strong behave thy selfe mildely that thou maist rather be respâ—cted then fear'd Laertius of thy neighbours Learn to Order thy house well Let not thy tongue run before thy mind Bridle thy anger Covet not impossibilities In the way hasten not forward Shake not thy hand Laertius in discourse for it is like a mad-man Obey the Lawes Be reconciled to those who have wrong'd you but revenge contumelies To which Laertius addes these To preserve thy selfe Not to hate divination make use of quietnesse Pliny speaking of authority saith that men ranked Chilon amongst Oracles consecrating three precepts of his at Delphil in golden letters which are these Eveâ—y man to know himselfe and to desire noâ—hing too much the companion of anothers mony and strife is misery He only kept within bounds the two most fierce affections of the soule Love and Hate saying Love with such limitation as if hereafter you might chance to hate hate so farre as that perhaps you might hereafter love Ausonius ascribes to him the effect of these verses Me may the mean not fear nor great despise Have death and health alike before thy eyes The benefits thou givest remember never Of those thou dost receive be mindfull ever Learn of thy selfe and friend t' orecome crosse fate Age youth resembling is a light estate Youth age resembling is a greater weight His particular sentence was To a surety losse is near Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius mentions this as most eminent Gold's worth we by the touchstone find Gold is the touchstone of the mind He asked Aesop what Iupiter was doing who answered pulling down the high and raising the low CHAP. III. His death and writings HE died according to Hermippus at Pisa embracing his son victor in the Olympic games of the caestus the weaknesse of his age overcome with excesse of joy all who were present at that great assembly attended on his funeralls as is affirmed by Pliny and Laertius who hath this Epigram upon him To thee illustrious Pollux thanks I pay That Chilons son the Olive bore away The father died ore-joy'd his child to see So crown'd a happy death such befall me Upon his statue this inscription The birth of Chilon warlick Sparta grac'd Who of the seven in the first rank was plac'd He was short in speech whence Aristagoras calls that manner of speaking Chilonian Ausonius also alludes hereto in the speech he makes under his name He writ Elegies extending almost to two hundred verses there is likewise an Epistle of his extant to this effect Chilon to Periander YOu send me word of an expedition you are preparing against forraigners intending to go in person with your Army a monarch I think hath little safetie even at home That Tyrant I esteem happy who dies at home a naturall death PITTACVS PITTACVS CHAP. I. Pittacus his life PITTACUS was of Mitelene the chief City of Lesbos son of Caicus or rather Hyrâ—hadius a Thracian his Mother a Lesbian born in the thirtie two Olympiad Laertius saith he flourished in the fortie two Olympiad at that time he gave testimony of his great courage and love to his Country in killing assisted by the brethren of Alcaeus the Poet Melanchrus tyrant of Lesbos and Mitelene Pittacus grown eminent by this action was by the Mitelenaeans made â—enerall and sent with a fleet against the Aâ—henians with whom they had a long contest concerning the Achillaean field the ground of their difference this Pisistratus took Sigeum by force from the Mitelaeans and setled there as King Hegesistratus his naturall Son by an Argive woman who kept it not without much dispute for betwixt the Mitelenaeans and Athenians there was a long war those sallying out of the Achillaean Town these out of Sigaeum those lay claim to the Town as built by Archaeanactes of Mitelene of the stones of old Troy for the Lesbians challenged the greatest part of Troas as their hereditary right where they had built many houses some saith Strabo standing at this day others demolished these opposed their claim alledging the Aeolians had no more right to this Ilian country then themselves or any other of the Greeks who assisted Menelaus in the recovery of Hellen. The Athenians sent thither as Generall Phryno a tall robust person who had been victor in all the Olympick exercises perhaps the same whom Eusebius names in the thirtie six Olympiad Pittacus having been severall times worsted in baâ—tle at last challenged Phryno to single combat and met him being armed â—ith the â—eapons of a fisherman hiding a net under his sâ—ield
brought him this letter Amasis King of Aegypt saith thus to Bias wisest of the Greeks the King of Aethiopia contendeth with me for preheminence in wisdome master'd in other things he in conclusion requires an absurd strange thing that I drink up the sea this proposition if I resolue I shall have many of his Townes and Citties if I resolve not I must lose all those which are about Elephantina Ponder it and send Niloxenus back with all speed what euer we can do for your friends and Country shall not be wanting Having read the Letter Bias with a short pause recollecting himselfe and having whispered to Cleobubâ—s who sat next him What saith he Naucratites Amasis who commands so many men and possesseth so excellent a Country will he for a few obscure contemptible villages drink up the sea Bias saith Niloxenus smiling consider as if he meant to do it how it might be effected Bid the Aethiopian replyed Bias withold the rivers from running into the sea untill he hath drunk off that which is now sea for the imposition concernes that only which is such at present not what shall be hereafter Niloxenus embraced him with joy the rest applauding his solution CHAP. II. His morall sentence precepts and verses HIs Apothegmes are thus delivered by Laertius and others He is unfortunate who cannot bear misfortune It is a disease of the mind to desire such things as cannot be obtained and to be unmindfull of the miseries of others To one that asked what is hard he answered to bear couragiously a change to the worse Being at sea in company with wicked who a storm arising called upon the Gods hold your peace saith he lest they know you are here To a wicked man enquiring what was piety he was silent the other asking the reason of his silence I answer not saith he because you enquire after that which nothing concernes you Being demanded what is sweet to mankind he answered Hope It is better to decide a difference betwixt our enemies then friends for one of the friends will certainly become an enemie one of the enemies a friend Being asked what a man did with delight he answered gain by labour We should so live as though our life would be both long and short So love as if hereafter we might hate conversing in friendship with caution remembring that it may possibly convert to enmity To one demanding whether he should take a wife she must be saith he either fair or foul if fair she will be common if foule a pennance That Tyrant shall gain most glory who first himselfe obeyes the lawes of his country That common-wealth is best ordered wherein every man fears the Law more then a Tyrant That family is best ordered where the Master behaves himselfe voluntarily within dores as he doth without by constraint of the Law Those who busie themselves in vain knowledge resemble an Owle which seeth only in the night but is blind in the light so is their mind sharp-sighted in vanity dark at the approach of true light Ausonius hath these under his name What is our chiefest good a conscience free Our greatest ill mans mans worst enemie Poor th'avaricious Rich who nought desires A wifes best dower the fame chast life acquires Chast she of whom report dare speak no ill Wise who hath power to hurt but wants the will A fool who wants the power and yet would kill His morall precepts according to Demetrius Phalereus these Most men are evill His particular sentence Before you do any thing behold your face in a glasse if it seem handsome do handsome things if deformed suply the defects of nature Practise honesty Undertake deliberately but having once begun go through Abhor to speak hastily Laert. It is madnesse lest thou sin for repentance followes Be neither simple nor subtle Admit not imprudence Love prudence Every where professe there are Gods Weigh what is to be done Hear much Speak seasonably If poor reprove not the rich unless great advantage may arise thereby Praise not an unworthy person for his wealth Acquire by perswasion not by violence When thou dost good impute it not to thy selfe but to the Gods In thy youth gain wealth in thy age wisdome or as Laertius from thy youth to thy age gain wisdome for it will be more sure to thee then all other possessions Preserve in thy actions remembrance in opportunity caution in thy manners ingenuity in labour patience in fear warinesse in wealth love in discourse perswasion in silence a decorum in sentence justice in boldnesse fortitude in action power in glory eminence in thy nature generosity Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were most esteemed To all the City where thou liv'st be kind They who most favour show most favour find But pride is often with destruction joyn'd And Strength is a gift which natures hand bestowes Rhetorick and policy the wise soule knowes Riches a present that from fortune flowes CHAP. III. His death and writings HE was much addicted to pleading very earnest therein but alwaies employed in just causes which Demodicus the Alerian implies saying If thou chance to be a Iudge giue sentence on the Prienaean side and Hipponax to plead a cause better then Bias the Prienaean And in that manner he died being very old as he was pleading having ended his speech he reposed his head in the bosom of his sisters son his adversary having ended his defence the Judges gave sentence on Bias his side the Court dismist he was found dead in his Nephews bosome the City bestowed a magnificent monument upon him with this inscription Bias of Prienaean fam'd descent Lies here Ionia's greatest ornament They also dedicated a Temple to him called the Tutamian Laertius bestowes upon him this Epigram Bias lies hidden here whom Hermes lead To th' grave when age had snow'd upon his head His head which pleading for his friend enclind Upon his Nephew to long sleep resign'd He writ concerning Ionia by what means it might be most happy perhaps that counsell already mentioned two thousand verses CLEOBVLE CLEOBVLVS CHAP. I. Cleobulus his life death and writings CLEOBULUS was of Lindus a City of Rhodes or according to Duris of Caria son of Evagâ—ras lineally descended from Hercules excellent both in wisdome outward beauty and strength beyond all those of his time learned in the Philosophy of the Egyptians That he was Tyrant of Lindus is manifest from Plutarch * He re-edified the Temple of Minerva founded by Danaus He had a daughter whom he named Eumetis but was called commonly from her father Cleobulina she composed verses and riddles in Hexameters famous for her wisdome and acutenesse in those riddles some of her questions having spread as far as Egypt which she used jocularly like dice upon occasions only contesting with such as provoked her she was also indued with an admirable height of mind and a wit both Politick and full of humanity
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
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
Oratour who dyed and left me all he had I tore and burnt his Papers went to Athens and there applyed my selfe to Philosophy This is the blood and race I boast to own Thus much concerning my selfe Let Perseus therefore and Philonides forbear to enquire after these things and look you upon me as I am in my selfe You do not use O King when you send for Archers to enquire of what Parentage they are but set them up a mark to shoot at Even so of friends you should not examine whence but what they are Bion indeed setting this aside was of a versatile wit a subtle Sophist and gave many furtherances to the exercisers of Pâ—ilophy in some things he was He first heard Crates the Academick but despising that Sect rook a â—ordid Cloak and Scrip and became a Cynick to which Laertius ascribes his constancy expert of perturbation Then he followed Theodorus the Atheist who profest all manner of learning to whose opinions he addicted himselfe and was called a Tâ—â—odoreaâ— Afterwards he heard Theophrastus the Pâ—ripatetick CHAP. II. His Apophthegms HE left many memorialls and profitable Apophthegmes as Being reproved for not endeavouring to Catch a young man new Cheese saith he will not stick to the hook Being demanded what man is most perplexed he saith he who aimes at the highest Content To one who asked his advice whether he should marry or not for this some ascribe to Bion which Agellius to Bias the mistake perhaps grounded upon the nearnesse of their Names he answered if you take a fowl Wife she will be a Torment if a fair Common He said that Age is the Haven to which all ills have recourse That Glory is the Mother of years That beauty is a good which concerns others not our selves That Riches are the Sinewes of Things To one who had consumed his Patrimony Earth saith he devoured Amphiaraus but you devour Earth He said it is a great ill not to be able to bear ill He reproved those who burn men as having no Sense and again burn them as having Sense He used to say it is better to yeeld our own youth and Beauty to others then to attempt anothers for he that doth so injures both his body and Soul He vilified Socrates saying if he could enjoy Alcibiades and did not he was a fool if he could not he did no great matter He said the way to the next World is easie for we find it blindfold He condemned Alcibiades saying when he was a boy he drew away Husbands from their Wives when a man Wives from their Husbands At Rhodes whilst the Athenians exercised Rhetorick he taught Philosophy for which being reproved I bought Wheat saith he and shall I fell Barley He said they who are punished below would be more tormented if they carried Water in whole Vessells then in Vessells full of holes One that was extreamly talkative desiring his assistance in a businesse I will doe what I can for you saith he if you send a Messenger to me and come not your self Travelling with very ill Company they fell amongst theeves we shall be undone saith he unlesse we be known He said Arrogance is the obstruction of Virtue Of a rich man Covetous he hath not money saith he but money him He said Covetous persons keep their Wealth so strictly that they have no more use of their own then of anothers He said when we are young wee use Courage when old Wisdom Wisdom excells other Vertues as the Sight the other Senses He said no man should be reproached for old age that being a Condition all pray they may arive at it To an envious man sad I know not saith he whether some ill hath befaln you or some good another He said impiety is an ill companion to bold language For though his Speech he free To Bondage yield must hee That friends whatsoever they prove ought to be retained lest we seem to have conversed with wicked persons or to shunne Good Being Demanded if there were any Gods he said Old man wilt thou not drive this â—roud away He conceived that he might make a Field fertile sooner by praising then by manuring it He said they who love to be flattered are like Pots carried by the ear To one who asked him what folly is he said the Obstruction of Knowledge He said good men though Slaves are free but wicked men though free are slaves to many Pleasures He said Grammarians whilst they enquire after the Errors of Ulysses mind not their own nor see that they themselves go astray as well as he in taking pains about uselesse things He said Avarice is the Metropolis of all Evill Seeing a Statue of Persaeus under which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persaeus of Zeno a Cittiean he said the writer mistook for it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno's servant as indeed he was CHAP. III. His Death AT last falling sick as those of Chalcis say for he died there he was perswaded to suffer ligatures by way of charme hee recanted and profest repentance for all hee had said offensive to the Gods Hee was reduced to extream want of such things as are most necessary to sick persons untill Antigonus sent to him two servants and himself followed in a litter as Phavorinus affirms in his various History of that sicknesse he dyed on whose death thus Laertius Bion the Boristhenite By his Birth to Scythia known Did religious duties slight Gods affirming there were none If to what he then profest Firm he had continued still Then his tongue had spoke his breast And been constant though in ill But the same who Gods deni'd He who sacred fanes despis'd He who mortalls did deride When to Gods they sacrific'd Tortur'd by a long disease And of deaths pursuit afraid Guifts their anger to appease On their hearths and Altars laid Thus with smoak and incense tries To delight their sacred scent I have sinn'd not only cries And what I profest repent But unto an old wives charms Did his willing neck submit And about his feeble armes Caus'd them leather thongs to knit And a youthfull sprig of bayes Did set up before his gate Every means and way essaies To divert approaching fate Fool to think the Gods might be Brib'd with gifts their favours bought Or the sacred Deitie Were and were not as he thought But his wisdoms titles now Tum'd to ashes not avail With stretch'd arms I know not how Hail he cried great Pluto hail Of this name Laertius reckons ten The first contemporary with Pherecydes the Syrian of Proconnesus who writ two Books extant in his time The second a Syracusian wrote of the Art of Rhetorick The third this Philosopher The fourth an Abderite of the Family of Democritus a Mathematician he wrote in the Attick and Ionick Dialect He first said there were some habitable parts of the earth where it was six months day and six months night The fift of Soleis he wrote the Aethiopick
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
Aristotle fully acquits himselfe in his Epistles to An ipater where he professeth that he married her only out of tâ—e good will which he bore unto Hermias and out of a compassion for the great misfortunes that had happened to her Brother adding that she was a woman endowed with extraordinary modesty and all other vertues His second wife was named Herpylis a woman of Stagira whom Apellico cited by Eusebius and perâ—aps from him â—uâ—das affirm he married after the death of Pythais With her he lived to his end as Hermippus cited by Athenaeus and â—imothaeus by Laertius affirm Timaeus a profess'd calumniator of Aristotle saith she was his Concubine and that Aristoâ—le lived with her following the counsell of Hesiod in his Georgiâ—ks from which calumny Hesiod is fully vindicated by Proclus By Herpylis he had one son as Apellico affirmeth whom he named after his own Father Nicomachus To him he dedicated his great Moralls which Cicero thinks to have been written by Nicomachus himselfe For I see not saith he why the son might not be like the Father This Nicomachus was a disciple of Theophrastus and much beloved by him under whom he profited exceedingly in Philosophy and arrived at much eminence therein Suidas saith he writ eight Books of Physick four of Ethick Cicero compares him both with his Tutor and Father Aristocles cited by Eusebius affirmeth he was bred up an Orphan by Theophrastus afterwards died young in the Warrs which relation agrees not with Aristotle's Will nor with Suidas or Cicero who averr that he writ Books out of which Laertius brings a citation in Eudoxo He had a Daughter also called Pythais who as Sextus Empericus affirmes was thrice married First to Nicanor the Stagirite friend to Aristotle Secondly to Procles who derived his pedigree from Demaratus King of Lacedemonia By him she had two Sons Procles Demaratus who studied Philosophy under Theophrastus Her last husband was Metrodorus Disciple of Chrysippus the Gnidian Master of Erastratus By him she had a son named after her Father Aristotle Of this Aristotle there is mention in the Will of Theophrastus where he is called the Son of Midias not Metrodorus Suidas affirmeth he died before his Grandfather CHAP. XIV His Disciples and Friends THe Disciples of Aristotle were so many and so eminent that Nicander of Alexandria wrote an expresse Book upon that subject which had it been extant would doubtlesse have given us an exact account of them whereas now we must rest satisfied with an imperfect Catalogue To omit the three Princes that were his Disciple Hermias Alexander of whom already and Antipâ—ter Successor to Alexanander in Macedonia who amongst other things wrote two books of Epistles in one whereof he related the death of Aristotle in the first place is mentioned Theophrastus of Eressus a City of Leshos the most eloquent of his Disciples Him he appointed to succced him in the School Phanias of Eressus also He wrote many Books often cited by Athenaeus amongst the rest Ammonius cites his Categories Analyticks and of Interpretation Eudemus of Rhodes esteemed by Aristotle in the second place next to Theophrastus His life was written by Damias as Simplicius affirmes who often mentions him He wrote Analyticks and a Geometricall History both cited by Simplicius and some other Histories cited by Laertius wherein hee said the Magi were of opinion that men should rise again after death He survived Aristotle Eudemus of Cyprus who died in Sicily where he took Dion's part as appeareth from Plutarch Aristotle in honour of him called his Dialogue of the Soul after his name Pasicrates Brother of Eudemus the Rhodian To him some ascribe the first lesser Book of Metaphysicks as Philoponus affirmeth Theodectes To him Aristâ—â—le dedicated some Books of Rhetorick mentioned by Valerius Maximus which hee afterward retracted Patricius conceives hee was rather a companion then a Disciple of Aristotle because he mentions him seven times in his Rhetorick which he is never observed to have done of any Disciple Clearchus of Soli. He wrote many Books often cited by Atheâ—aeus Dicaearchus Son of Phidias of Mâ—ssena in Sicily a Philosopher Oratour and Geometriâ—ian as Suiâ—as affirmeth He is cited by Cicero mention'd often by Plutarch amongst the best Philopâ—ers Arisloxenus Son of Mâ—esias a Musician of Tarentum in Italy who going to Maâ—tinia there studied Philosophy and Musick He heard his Father and Lamprus an Erythraean and Xenopholus a Pythagorean and last of all Aristoâ—le whom after his death he calumniated and wronged much because he had left Theophrastus his successour in the School whereas himimself was in great esteem amongst the Disâ—iples Thus Suidas Nicanor mentioned in his Will Philo who wrote against one Sophocles who caused the Philosophers to be voted out of Attica Plato the younger mentioned by Laertiâ—s and Philâ—pâ—nus Socrates a Bithynian mentioned by Laâ—râ—ius Mâ—ason a Phocian mentioned by Aelian as one of hose who assisted Aristotle in the ejection of Plaâ—o out of the Academy Galen likewise mentions him as Author of some mâ—dicinall writings ascribed to Aristotle Phrasidemus a Phocian mentioned by Laertius as a Peripatetick Philosopher It is likely he was a Disâ—iple of Aâ—â—stâ—â—le for he was contemporary with Theopâ—rastus Palaephatus of Abydas an Historian much beloved of Aristotle Callisthenes an Olynthian Aristotles Sisters Sonne of whom already Hipparchus a Stagirite of kin to Aristotle He wrote as Suidas affirmeth oâ— the distinctions of Sexes amongst the Gods of mariage and the like Leoâ— a Byzantine a Peripatetick Philosopher and Sophist Some aâ—firâ— he was a Disâ—iple of Aristoâ—les He was so excessively fat that coming to Athens upon an Embassy the people laught at him to whom he said do you laugh to see me thus fat I have a wife a great deal 〈◊〉 yet when we agree one bed will hold us both but when we disagree not the whole house The people suspecting him of conâ—ederacy with 〈◊〉 upon a 〈◊〉 of his came in a tumult to his house whereupon fearing to be stoned he strangled himselfe Aeschrion of Mitylene a heroick Poet loved much by Aristotle as Suidas saith Callippus an Athenian who also heard Plato Satyrus whose books of lives and characters are cited by Athenaeus Hieronimus the Rhodiaâ— eminent in Philosophy That he was Aristotle's disciple is acknowledged by Athenaeus Heraclides of Pontus a great Philologist To these add of lesse note Echecratides a Methymnaean and Adrastus a Macedonian both mentioned by Stephanus Euxithius mentioned by Plutarch Clitus a Milesian Menon the Historian Diâ—teles and Timarchus CHAP. XV. His Detractours AS the friends and followers of Aristotle were more in number then those of any other Philosopher so were also his detractours of whom having already had occasion to make some mention we shall not need to give any further account then this of Aristotles alledged by Eusebius How then is it possible that what Epicure relates of Aristotle can be true that when he was a young man
he 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
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