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
drunk In a race saith he he wins who comes first at the â—ost in drinking he who comes first to the end deserves the râ—ward Having seen much of the world and improved his knowledge he returned to Scythia as Lucian conjectures not untill Solon were dead As he sailed along the Hellespont he put in at Cyricum and finding the people celebrating a festivall to the Mother of the Gods with much splendor and muniâ—icence he made a vow if he got safe home to sacrifice in the same manner as he had seen those of Cyricum and to institute a Vigill When he came into Scythia he withdrew himselfe privately to Hylaea near the Achillean course a place abounding with 〈◊〉 and performed the Rites of the Goddesse with a Timbrell and Cymball about his Neck A Scythian espying him carried word to Sauliâ—s the King who went immediately thither and being an eye-witnesse thereof shot him through with an Arrow to punish his effeminacy and prevent the infection thereof in others And now if any enquire concerning Anacharsis the Scythians deny they knew him because he travelled into Greece and affected the customes of that Country As I am informed by Timnes tutor of Spargapithes he was uncle to Indathyrsus King of Scythia son of Gnurus son of Lycus son of Spargapithes Now Anacharsis being of his family it is manifest he was slain by his brother that his brother was King of Scythia and slew him is confirmed by Laertius though he differ in the name for Indathyrsus was son of Saulius Saulius was he who slew Anacharsis and consequently is the same whom Laertius calls Cadovides adding some report that he shot him in hunting for being addicted to the Greek customes and endeavouring to alter the lawes of Scythia whereupon he dying said he returned safe out of Greece guarded by his own wisdome but was slain at home by the envy of others Upon him Laertius hath this Epigram From travell Anacharsis came at last And Scythia in a Grecian mould would cast Whilst he was teaching how by the surprize Of a wing'd arrow carried to the skies There were many statues erected in honour of him by the Grecians upon which was writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was temperate and skilfull in many things he freely and largely discoursed of the manner of diet medicine which the Scythians used in curing the sick From the plain freedome he used in speech arose a Proverb The Scythian phrase He writ eight hundred verses of orders for the Scythians and Greeks concerning frugall living and martiall affairs There are also two Epistles of his extant Anacharsis to Croesus KIng of the Lydians I came into Greece to be informed of their manners and studies I need not mony it is enough if I can return into Scythia bettered but â— will come to Sardys because I highly esteem your favour Anacharsis to Hanno health MY apparell is a Scythian rug my shooes the hardnesse of my feet my bed the earth my sauce hunger I feed on milk cheese and flesh you may come to me as to one that 's contented but those gifâ—s which you so much esteem bestow either on your Citizens or the immortall Gods He is said to have invented tinder the anchor and the Potters wheele but this latter is by Strabo evinc'd cleerly to be false because mentioned by Homer who lived long before him Anacharsis being in the time of Croesus CHAP. II. His Apophthegmes HIs apothegmes are these He said a vine bare three grapes the first of pleasure the second of drunkennesse the third of repentance He wondered that amongst the Greeks Artists contended and they who were no Artists determined Being demanded by what meanes a man might be brought not to love wine he said by sâ—tting before his eyes the unseemly actions of drunken persons He wondered the Grecions who punished injuries by law rewarded the Athletae aâ— publick exercises for beating one another Being told a ship is four inches thick so far from death said he are they who sail He said oile was a receipt procuring madnesse because the Athletae the more they were annointed therewith the more fierce they were against one another How comes it said he that they who forbid lying themselves lye openly when they put off thâ—ir wares He wondered that the Greeks in the beginning of a feast drunk in little cups and when they were full in great Being demanded by Ardalus whether there were any Flutes in Scythia he answered not so much as vines which Aristotle calls a demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the remote cause Ardalus adding are there not Gods amongst the Scythians yes replyed he which understand all languages Being asked what ship was safest he answered that which is in the Haven He affirm'd the most remarkable thing he had seen among the Grecians to be this that they left the smoak upon the mountains and carried the wood into their Cities Being demanded whether the number of the dead or of the living were greaâ—est amongst which saith he do you account those who are at sea To an Athenian who reproached him for being a Scythian my country saith he is a disgrace to me but you are a disgrace to your country Being demanded what in man is both good and bad he answered the tongue He affirm'd it is better to have one friend worth much then many worth nothing He said the Forum was the proper place for câ—eating and unjust gain To a young man who reproached him at a feast youth saith he if at these yeeres you cannot bear wine when you grow old you will not be able to bear water When he returned to Scythia he told the King who sent him the Greeks were busied in all kinds of wisdome except the Lacedaemonians who only knew how to give and receive prudently He said the Greeks made no other use of mony but to accompt with it At a publick assembly in Athens he said he wondered why in the Greek convocations wise men propounded businesse and fooles determined it That Prince is happy who is wise That City is best wherein all things eise being equall vertue hath the better condition vice the worse To one who as they were drinking said beholding his wife Anacharsis you have married one who is nothing handsome I am answered he of that opinion also but put less water in my wine that I may make her handsome Relating the qualities of the Vine to the King of Scythia and showing him some slips thereof he added and by this time it would have reached into Scythia if the Greeks did not every yeer cut off its branches At a feast such being sent for as might procure mirth he alone smiled not afterwards an Ape being brought in he laughed saying that beast is ridiculous by nature man by art and study Whilst he slept he used
when you cannot see those things that are at your feet that you can understand the heavens He was also for preferring this study before wealth reproved by some friends not without reproach to the Science as conferring no advantage on its professors whereupon he thus vindicated himselfe and the art from that aspersion When they upbraid him saith Aristotle with his proverty as if Philosophy were unprofitable it is said that he by Astrology foreseeing the plenty of Olives that would be that year before the winter was gone antequam florere caepissent saith Cicero gave earnest and bought up all the places for oyle at Miletus and Chios which he did with little mony there being no other chapman at that time to raise the price and when the time came that many were sought for in hast he setting what rates on them he pleas'd by this means got together much money and then shew'd that it was easie for Philosophers to be rich if they would themselves but that wealth was not their aim To this Plutarch alludes when he said that Thales is reported to have practised Merchandise CHAP. IX His Morall Sentences Of his Morall Sentences those are first to bee remembred which Plutarch mentions upon this occasion Amasis King of Egypt entring into contestation with the King of Aethiopia concerning wisedome propounded these questions to be resolved by him what is oldest of all things what fairest what greatest what wisest what most common what most profitable what most hurtfull what most powerfull what most easie The answers of the Aethiopian were these the oldest of things is time the wisest Truth the fairest Light the most common Death the most profitable God the most hurtfull the Devill the most powerfull Fortune the most easie that which pleaseth Thales demanded of Niloxenus whether Amasis approved these solutions Niloxenus who was sent by Amasis into Greece with these other questions to be resolved by the Sages answered that with some he was satisfied with others not and yet replyes Thales there is not one but is erroneus and betrayes ignorance As for the first how can it be defended that Time is the oldest of things when one part of it is past the other present the third yet to come for that which is to come must in reason be esteemed younger then all men or things Next to to affirme the truth is wisedome is as much as if we should say that the Light and seeing are all one Againe if he esteeme Light faire why doth he forget the Sunne His answers concerning God and the Devill are bold and dangerous but that of Fortune most improbable for if she be so powerfull how comes it that she is so easily changed Nor is Death the most common for it is not common to the Living The most ancient of things is God for he never had beginning or birth the greatest place of the world containeth all other things place containes the world the fairest the world for whatsoever is order dispos'd is part thereof The wisest is time for it hath found out all things already devis'd and will find out all that shall be the most common hope for that remaines with such as have nothing else the most profitable vertue for it muketh all things usefull commodious the most hurtfull vice for it destroyeth all good things the most powerfull Necessity for that onely is invincible the most easie that which agreeth with nature for even pleasures are many times given over and cloy us To which Apothegmes these are added by Laertius The swiftest of things is the mind for it over-runs all Hee affirmed that there is no difference betwixt life and death being there upon asked why hee did not die because saith he there is no difference to one who asked which was eldest night or day he answered night by a day Another enquiring whether a man might do ill and conceale it from the Gods not think it said he To an Adulterer questioning him if hee might not cleare himselfe by oath perjury saies he is no worse then Adultery Being demanded what was difficult he answered To know ones selfe what easie to bee ruled by another what sweet to follow ones owne will what divine that which hath neither beginning nor end At his returne from travell being demanded what was the strangest thing he had seen hee answered a Tyrant old What will helpe to beare ill fortune to behold our enemies in worse How shall a man live iustly by avoiding what he blames in others Who is happy he who hath a sound body a rich fortune and a docile nature Plutarch adds these we may well report probable newes but improbable should not be related We ought not to beleeve our enemies incredible things nor to distrust our friends in incredible Periander being much troubled at a monster which a youth brought him born of a Mare with the head onely of a horse the rest resembling a man he advised him not to take care for expiation of what the prodigy portended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stobaeus these Being demanded how far falshood was distant from truth as far saith he as the eyes from the eares It is hard but good to know ourselves for that is to live according to nature His morall precepts are thus delivered by Demetrius Phalereus if thou art a surety losse is nigh Be equally mindfull of friends present and absent study not to beautifie thy face but they mind enrich not thy selfe by unjust meanes Let not any words fall from thee which may accuse thee to him who hath committed anything in trust to thee Cherish thy parents Entertaine not evill What thou bestowest on thy Parents thou shalt receive from thy children in thy old age It is hard to understand well The sweetest thing is to enjoy our desire Idlenesse is troublesome Intemperance hurtfull Ignorance intolerable Learne and teach better things Be not idle though rich Conceale thy domestick ills To avoid envie be not pitiable Use moderation Beleeve not all If a Governer rule thyselfe I follow those copies of Stobaeus that ascribe these to Thales rather then to Pittacus because the greater part are confirmed by Laertius Ausonius hath reduced these into verse under his name Feare ere thou sin thy selfe though none elsenigh Life fades a glorious death can never die Let not thy tongue discover thy intent T is misery to dread and not prevent He helps his foes that justly reprehends He that unjustly praiseth harmes his friends That 's not enough that to excesse extends His Motto was according to Laertius Know thyselfe according to Didymus and Higynus if thou be a surety losse is nigh By Hermippus this is ascribed to him though by others to Socrates He gave thanks to fortune for three things first that he was born rationall not a beast secondly that a man not a woman thirdly that a Grecian not
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
a ship to transport him back to Creet he refused their gift and money nor would accept of any thing but a little branch of sacred Olive out of the Tower wherewith having procured a league betwixt the Cnossians and Athenians he returned home and soon after died 157. years old or according to others 150. the Cretans say he wanted but one of 300. Xenophanes affirmes he heard him when he was 154 years of age His body the Lacedemonians kept by direction of the Oracle It was taken up many years after marked all over with Characters whence arose a proverb concerning abstruse things the skin of Epimenides He called himselfe Aeacus others named him Curâ—s He was a great Poet and writ many things in verse the subjects of his writings were these Initations Lustrations and other obscure matters in verse The generation and Theogony of the Curetes and Corybantes 5000 verses The building of Argo and expedition of Jason to Colchos 6500 verses Of sacrifices in prose Of the Cretan Common-wealth Of Minos and Rhadamanthus Of Oracles and responses out of which Saint Paul cites this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cretans are alwaies liers evill beasts slow bellies There is extant under his name saith Laertius an Epistle to Solon concerning the orders of Government given by Minos to the Cretans which Demetrius conceives of later date not written in the Cretan but Athenian language but I have met with another to this effect Epimenides to Solon Be of comfort friend for if Pisitratus were ruler of Athenians inured to servitude and void of discipline his way perhaps might continue for ever But now he subjects not base people but such as are mindfull of Solons instructions who ashamed of their bondage will not brook his Tyranny And though he should settle himself in the government unmoveable yet I hope it will not devolve to his children for it is hard for free persons brought up under excellent lawes to suffer bondage As for you wander not but come to Creet to me where you will find no oppressive Monarch If in travailing up and down you should light upon some of his friends I fear you may suffer some mischief There were two more of this name one a Genealogist the other writ in the Dorick dialect concerning Rhodes PHERECYDES PHerecydes was of Syrus one of the Cyclades near Delus son of Badys or as others Babis born according to Suidas in the 46. Olympiad he lived in the time of Alyaltes King of Lydia contemporary with the seven Sophists by some accompted one of them Laertius saith he was in the fifty ninth Olympiad Ciceâ—o in the time of Servius Tullus There are who affirm he heard Pittacuâ— others say he had no Master but procured and studied by himself the abstruse books of the Phoenicians Many strange things are related of him In Syrus being thirsty he required water of one of his Scholers which being drawn out of a well he drank and thereupon declared there would be an Earthquake within three daies in that Island which happening as he foretold gained him much credit though ascribed by Cicero not to a divine but naturall cause Again going to Iuno's Temple in Ianus he beheld a ship with full sail entring the Harbour he said to those that were present it would never come into the Haven whilst he was speaking a storm arose and the ship sunk in their sight Going by Messana to Olympia he advised Perilaus at whose house he lay to remove thence with all his Family which hee obey'd not Messana was soon after taken He bad the Lacedaemonians not to esteem gold or silver Hercules having so commanded him in a dream who appeared likewise to the Kings and bad them obey Pherecydes this some ascribe to Pythagoras He held opinions contrary to Thales but agreed with him in that of water that it is principle of all things Hee said the Gods called a Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first asserted â—he immortality of the soul according to some Tzetzes affirms he was Master to Thales but that suits with their times That he in structed Pythagoras is generally acknowledg'd The manner of his death is variously related Hermippus saith in a war betwixt the Ephesians Magnesians he desirous the Ephesians might be victors demanded of one present whence he was who answered of Ephesus draw me then saith he by the leggs into the Magnesian Territory and bid your country men after they have gained the battle bury me I am Pherecydes This message he delivered they overcame the Magnesians and finding Pherecydes dead buried him honourably some affirm he went to Delphi and threw himself from the Corycean Mountain But the more generall opinion is that he died most miserably his whole body eaten up with lice Pliny saith with Serpents which broke out of his skin whereby when his face became deform'd he avoided and refused the sight of his acquaintance when any one came to visit him as Pythagoras did and demanded how he did he putting out his finger at the key hole consumed by his disease showed them the condition of his whole body Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the skin showeth which words the Philosophers take in an ill sense The Delians affirm the God of that place sent this disease to him out of anger because he boasted much of his own wisdom to his disciples saying if he should never sacrifice to any God he should lead a life no lesse pleasant then those that offered hecatombs Pythagoras buried him his tomb carried this inscription Of wisdom I comprise the utmost bound Who further would be satisfied must sound Pythagoras of Greeks the most renown'd Some affirm he was the first that writ in prose which others ascribe to Cadmus He writ Heptamuchos or Thocrasia perhaps the same with his Theology ten books containing the origine and succession of the Gods if not mistaken for the Theogony of the younger Pherecydes an obscure dark work the allegories whereof Isidore cited by Clemens Alexandrinus conceives taken from the prophecy of Cham. Concerning this Book there is extant an Epistle under the name of Pherecydes but may well be suspected to be spurious Pherecydes to Thales WEll may you die when ever your fatall hower arrives as soon as I received your letter I fell sick was overrun with lice and had a feavour whereupon I gave order to my servants that as soon as I were buried they should carry the Book to you if you with the rest of the wise men approve it publish it if you approve it not publish it not for me it doth not please there is no certainty in it whatsoever the Theologist saith you must understand otherwise for I write in fables Constrain'd by my disease I have not admitted of any Physician or friend but when they came to the door and asked how it was with me putting my finger out at the
should who hath been ever untill now my counsellor and guide Epist. II. YOu are not ignorant how great esteem we have of Chaerephon who being chosen Ambassadour by the City to the Peloponnesians will perhaps come to you a Philosopher is entertained with small trouble but the journey is dangerous especially because of the tumults that are there at this time from which if thou protect him thou wilt preserve our friend and infinitely engage us Epist. III. ANeso of Amphipolis was commended to me at Potidaea he is now coming to Athens being thrown out of his house by the people for at present affairs are much embroiled and clouded there but I believe within a little while they will cleer up In assisting you will oblige a deserving person and benefit both the â—ities Amphipolis lest by rebelling it incurre irremediable danger Ours lest we be involved in their troubles as at this present we are reduced almost to extremity for Potidaea Epist. IIII. MEeting with Critobulus I perswaded him to study Philosophy but I think he is of another mind and more addicted to affairs of State in which he intends to make choice of the fittest method and best instructor for the most excellent so journe now in Athens and with many of them we are intimate Thus much concerning him as for us Xantippe and the children are well and I continue to do as when you were with me Epist. V. WE hear you are at Thebes and Proxenus gone into Asia to take part with Cyrus whether your designes will prosper God knowes they are here condemned by many for it is conceived unfit the Athenians should assist Cyrus through whose means they were deprived of command by the Lacedaemonians and fight for him who fought against them It is not therefore strange if the state being altered some be ready of themselves to accuse you of temporising and the better your successe is the greater will be their calumnies for I am well acquainted with the dispositions of some of them But since we have undertaken this let us prove our selves honest men and call to mind what we use to say of vertue accounting this one of the best sentences of the Poet Our Fathers house must not be discredited Know therefore that to war these two are requisite Courage an Bounty for this we are loved of our friends for that feared of our enemies of both thou hast domestick precedents Epist. VI. I Have taken such care of your strangers as you desired retained one to plead their cause before the people a friend of ours who profest himselfe the readier to undertake it out of his desire to serve thee As for that which you write in jest concerning wealth and such as are sollicitous for it perhaps it is not unreasonable First because whilst others study to be rich I choose to live meanly Then though I might receive many gifts and legacies from living and dead friends yet I freely disclaim them and for a man thus enclined to be by others judged mad is nothing strange But we must examine not this onely but the rest of our life and since we disagree in the use no wonder that wee differ in the acquisition of Riches my diet is very sparing my habit the same in winter as in summer I never wear shoes I am not taken with Popular applause but with the study of wisdom and integrity But they who are intemperarate Luxurious in meat not every year but every day putting on new apparell are transported with unlawfull delights and as they who lose their naturall complexion have recourse to paint So these losing the true glory of virtue which every one ought to have flie to that which depends upon complaisance with others courting vulgar applause with Largesses and feasts Hence I suppose it comes that they need much wealth They themselves cannot live upon a little nor will others admâ—â— them into their society unlesse they receive a salary for commending them But my life is well as to both these I will not deny but in some things I may fail I know that wisest men prefer those most men these Reflecting sometimes within my selfe upon God I find that he exceeds us in that he hath need of nothing it is the property of a most excellent nature not to want any thing and to comprehend within himself all that he enjoyes Thus is he wiser then others who imitates the most wise and happier who resembles the most happy If riches could do this riches were to be preferr'd but since vertue only can obtain it it were folly to forsake the reall good to pursue the seeming Hence I cannot easily be perswaded but that my Condition is better then theâ—rs As for children who as you say ought to be provided for the care that I take for them all men may see I know but one ground of hapinesse wisdom The fool who reposeth his trust in gold possesseth not that which he hath and is withall so much more miserable then others in that they who are opprest with poverty may grow wise hereafter But he out of an opinion of his own happinesse neglecting true gain corrupted with plenty Besides that he never yet obtained mans essentiall good is depriv'd of hope thereof for the future Nor is it possible that such a man can go on securely to virtue who is entangled in the slatteries of those who are Masters in all insinuating Arts and in the Charms of pleasures which glide into the soul through every sense and drive out all sound and wise judgement How then can hee choose but give his Childre occasion of folly rather then instruction who not only in words but actions expresseth that in these things she hath placed his hope who not proving good their subsistence fails and they die miserably for want of food Justly punish'd for their idlenesse Parents are by Law enjoyned to bring up their children till they are men But you perhaps some Citizen may say to his Sonnes greedy to inherit spare me not dying and whilst you live relie for maintenance upon me though dead not ashamed to lead a life more lazy then death you expect that my fortunes should extend to others even after my decease but your own are not competent for your selves whilest you are yet alive Such rough speeches happily he will use to his Children taking the libery both of a Father and a Patriot My fortunes in the estimate of other men are mean but in the effect nothing inferior to the Rich. I will not leave my Children money but a more honorable heritage discreet friends whom as long as they keep they can want as necessaries and if they use them ill doubtlesse they would use their money worse But if to you who know the negligence of friends I seem to give ill advice I answer that all men are not alike affected to their friends for some take care of them after they are dead and it is
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
but serviceable in war In the same kind erre they who purchase Lands for their Children but neglect their persons Their possessions will be of great value themsleves of none whereas the owner ought to be more honourable then his estate Whosoevever therefore breeds his Son well though he leave him little gives him much It is the mind which makes him great or small whatsoever they have to the good seems sufficient to the rude too little You leave your Children no more then necessitie requires which they being well educated will esteem plentifull The ignorant though free from present trouble have nothing the lesse fear for the future To Sotira Epist. 3. DEath in my opinion is neither good nor ill but the end of the life not alike to all for as stronger or weaker from their birth their years are unequall sometimes death is hastned by good or evill causes and again Neither is it fitting to grieve so much for death knowing that birth is the beginning of mans Pilgrimage death the end Hee died as all men though never so unwilling must do but to die well is the part of a willing and well educated ' person Happy was Gryllus and whosoever else chooseth not the longest life but the most virtuous though his it pleased God was short To Lamprocles Epist. 4. You must first approve the excellent assertion of Socrates that Riches are to he measured by their use He called not large possessions riches but so much onely as is necessary in the judgement whereof he advised us not to be deceived these he called truly rich the rest poor labouring under an incurable poverty of mind not estate Epist. 5. THey who write in praise of my Son Gryllus did as they ought and you likewise do well in writing to us the actions of Socrates wee ought not onely to endeavour to be good our selves but to praise him who lived chastly piously and justly and to blame fortune and those who plotted against him who ere long will receive the punishment thereof The Lacedaemonians are much incensed at it for the ill newes is come hither already and reproach our people saying they are mad again in that they could be wrought upon to put him to death whom Pythia declared the wisest of men If any of Socrates friends want those things which I sent give me notice and I will help them for it is just and honest you do well in in keeping Aeschines with you as you send me word I have a design to collect the sayings and actions of Sâ—crates which will be his best apology both now and for the future not in the Court where the Athenians are Judges but to all who consider the virtue of the man If we should not write this freely it were a sin against friendship and the truth Even now there fell into my hands a piece of Plato's to that effect wherein is the name of Socrates and some discourse of his not unpleasant * But we must professe that we heard not nor can commit to writing any thing in that kind for we are not Poets as hee is though he renounce Poetry for amidst his entertainments with beautiful persons he affirmed that there was not any Poem of his extant but one of Socrates young and handsome Farewell both dearest to me Epist. 6. INtending to celebrate the feast of Diana to whom we have erected a Temple we sent to invite you hither If all of you would come it were much the best otherwise if you send such as you can conveniently spare to assist at our sacrifice you will do us a favour Aâ—istippus was here and before him Phaedo who were much pleased with the scituation and structure but above all with the plantation which I have made with my own hands The place is stored with beasts convenient for hunting which the Goddesse affects Let us rejoice and give thanks to her who preserved me from the King of the Barbarians and afterwards in Pontus and Thrace from greater evills even when we thought wee were out of the Enemies reach Though you come not yet am I obliged to write to you I have composed some memorialls of Socrates when they are perfect you shall have them Aristippus and Phaedo did not disapprove of them Salute in my name Simon the leather-dresser and commend him that hee continueth Socratick discourses not diverted by want or his trade from Philosophy as some others who decline to know and admire such discourses and their effects Epist. 7. COme to us dear friend for we have now finished the Temple of Diana a magnificent structure the place set with trees and consecrated what remains will be sufficient to maintain us for as Socrates said if they are not fit for us we will fit our selves to them I writ to Gryllus my son and your friend to supply your occasions I writ to Gryllus because of a little one you have profest a kindnesse for him To Xantippe Epist. 8. TO Euphron of Megara I delivered six measures of meale eight drachmes and a new rayment for your use this winter accept them and know that Euclid and Terpsion are exceeding good honest persons very affectionate to you and Socraâ—es If your sons have a desire to come to me hinder them not for the journey to Megaâ—a is neither long nor incommodious Pray forbear to weep any more it may do hurt but cannot help Remember what Socrates said follow his practise and precepts In grieving you will but wrong your self and children They are the young ones of Socraâ—es whom we are obliged not onely to maintain but to preserve our selves for their sakes lest if you or I or any other who after the death of Socracrates ought to look to his Children should fail they might want a Guardian to maintain and protect them I study to live for them which you will not do unlesse you cherish your self Grief is one of those things which are opposite to life for by it the living are prejudiced Apollodorus sirnamed the soft and Dion praise you that you will accept nothing from any professing you are rich it is well done for as long as I and other friends are able to maintain you you shall need none else Be of good courage Xantippe lose nothing of Socrates knowing how great that man was think upon his life not upon his death yet that to those who consider it will appear noble and excellent Farewell To Cebes and Simmias Epist. 9. IT is commonly said nothing is richer then a poor man this I find true in my self who have not so much but whilest you my friends take care of me seem to possesse much and it is well done of you to supply me as often as I write As concerning my Commentaries there is none of them but I fear should be seen by any in my absence as I profest in your hearing at the house where Euclid lay I know dear friends a
writing once communicated to many is irrecoverable Plato though absent is much admired throughout Italy and Sicily for his treatises but wee cannot be perswaded they deserve any study I am not onely carefull of losing the honour due to learning but tender also of Socrates lest his virtue should incur any prejudice by my ill relation of it I conceive it the same thing to calumniate or not praise to the full those of whom we write This is my fear Cebes and Simmias at present untill my judgement shall be otherwise inform'd Fare ye well AESCHINES CHAP I. His life AESCHINES was son of Charinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Plato and others of Lysanias an Athenian of the Sphetâ—ian Tribe He was from his childhood very industrious addressing himselfe to Socrates he said to him I am poor and have nothing to give you but my selfe Do you not know answered Socrates that you have made me a rich present He was the most diligent of all his Schollers and never quitted him whereupon 〈◊〉 said that he only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valued him He was not beloved of Plato nor Aristippus I domeneus saith it was he who counselled Socrates to escape out of Prison which Plato ascribes to Crito Being very poor Socrates bad him take some of his Dialogues and make mony of them which Aristippus suspecting when he read them at Megara derided him saying how came you by these Plagiary Another time Aristippus falling out with him was question'd what became of his â—â—iendship he answered it is asleep but I will wake it and meeting Aeschines do I seem so inconsiderable to you saith he and unfortunate as not to deserve correction It is no wonder answers Aeschines if your nature exceeding mine in every thing find out first what is expedient Instigated by poverty he went to Sicily to Dionysius the Tyranâ— at what time Plaâ—o and Aristippus were there Plato being out of favour with the Tyrant took occasion by presenting Aeschines to ingratiate himselfe He desired he might be admitted to speak with him which the â—yrant granted supposing â—e would alledge something in defence of himselfe as soon as he came into his presence he began thus If you knew Dionysius ofiany that came with a hostile intent to do you hurt though he fail'd of the â—ccasion would you suffer him to depart unpunished Noâ—hing lesse answered Dionysius for not only the ill actions but designes of enemies deserve to be chastized Then replies Plato if any man should come hither out of an intent to do you a good office and you not 〈◊〉 him leave ought you to neglect and despise him Dionysius demanded whom be meant Aeschines saith he a person of as 〈…〉 of Socrates his friends able to reform those with whom be converseth who having undertaken a great voyage by sea to come hither and discourse Philosophically with you is neglected Dionysius was so pleased at this that he embraced Plato admiring his candor and greatnesse of spirit and entertained Aeschines bountifully and magnificently Thus Plutarch but Luertius saith that Aeschines comming thither was despised by Plato and recommended by Aristippus the latter the Socratick Epistle confirmes to Dionysius he imparted some Dialogues and was gratified by him with whom he lived untill he was deposed and Dion brought into the Kingdome then returned to Athens where not daring to professe his Philosophy because the names of Plato and Aristippus were so great he taught and took mony privately at last applyed himselfe to framing orations for the Forum in which Timon saith he was very perswasive Lyâ—â—as wrote one Oration in answer to him intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he asperseth him for many things which are not any way probable as besides patronizing an unjust cause and borrowing without intent to restore for pretending to sell unguents contrarie to the lawes of Solon and precepts of Socrates and for injuring Hermaeus his wife and children see Athenaeus Aristole sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was his intimate friend Laertius reckons eight of this name the first this Aeschines the Philosopher the second wrot of Rhetorick the third an Oratour contemporary with Demosthenes the fourth an Arcadian scholler to Isocrates the fifth of Mitelene sirnamed Rhetoromastix the sixt a Neopolitan an Academick Philosopher disciple to Melanthâ—us a Rhodian the seventh a Milesian who wrot Politicks friend to Cicero the eight a statuary CHAP. II. His writings HE wrot Dialogues Orations and Epistles by the first Athenaeus affirms he gained a great esteem of temperance humanity and integrity Menedemus accuseth him of owning many Dialogues of Socrates which he had of Xantippe Panaetius believes them to be his own not counterseit those saith Laertius which expresse the Socratick habit are seven the first Miltiades written in a lower stile the second Callias wherein he is blamed by Athenaeus for treating of the enmity betwixt Callias his fathers and for deriding Anaxagoras Prodicus in their scholars Theramenes Philoxenus and Ariphrades The third Rhinon the fourth Aspasia cited by Athenaus and Harpocration the fifth Alcibiades cited also by Athenaeus The sixth Axiochus wherein saith Athenaeus he traduceth Alcibiades as given to Wine and women which particular not being to be found in that Axiochus extant amongst the spurious Platonick Dialogues argues contrary to the opinion of Vossius that it is not the same The last Telauges the scope whereof was a Satyricall derision of the vices of that person as appeareth from Demetriâ—s Phalereus and Athenaeus There were seven other Dialogues stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which went under the name of Aeschines very loose and not expressing enough the Socratick severity whence Pisistratus the Athenian denyed that they were his and Perseus saith the greatest part were written by Pasiphon of Eretria falsely mingled with the Dialogues of Aeschines their names according to Suidas were Phaedon polyanus Dracon Eryxias perhaps that which is extant of Vertue Erasistratus the Scythians His Oâ—aâ—ions gave full testimony of his perfection in Rhetorick in confirmation whereof Laertius instanceth that in defence of the father of Phaeacus the Generall and those wherein he thiefly imitated Gorgias the Leontine of which Philostratus cites that concerning Thar gelia Of his Epistles one to Dionysius the Tyrant is mentioned by Laerâ—ius as extant in his time another there is under his name amongst the Socratick Epistles in these words Assoon as I arived at Syracuse Aristippus met me in the Forum and taking me by the hand carried me immediately to Dionysius to whom he said Dionysius if a man should come hither to insinuate folly into you did he not aim at your hurt to which Dionysius consenting what then continues Aristippus would you do to him the worst answâ—rs Dionysius that could be But if anyone saith he should come to improve you in wisdome did he not aim at your
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
Dionysius to Plato AFter the accustomed way of Preface nothing saith he should you do sooner then come to Sicily at my request First as concâ—rning Dion all shall be done as you will for I think you will only moderate things and I will condescend But unlesse you come you shall not obtain any thing which you desire for Dion nor in anything else not in those which chiefly concern your own particular Other Epistles were sent from Archytas and other Italians and Tarentines praising Dionysius for his love of learning adding that if Plato came not it would reflect upon his friends as well as on himselfe Many Letters and intreaties were sent to Dion from his Wife and Sister to these were joyned the importunities of some friends of Plato's at Athens insomuch that Dion brought it to passe that Plato lest he should desert him and the Tarentines yielded to Dionysius without any excuse and as he writeth himselfe was driven the third time to the Sicilian straits Once more Charybdis dangers to essay At his arrivall in Sicily Dionysius met him with a Chariot drawn by four white horses whereinto he took him and made him sit whilst himselfe plaid the Coachman whereupon a facete Syracusian well vers'd in Homer pleased with the sight spoke these verses out of the Iliads with a little alteration The Chariot groan'd beneath its waight Proud that the best of men there sat And as Dionysius was much joy'd at his comming so were the Sicilians put in great hopes being all desirous and endeavouring that Plato might supplant Philistus and subvert Tyranny by Philosophy The Ladies of the Court entertained Plato with all civility but above all Dionysius seemed to repose more confidence in him then in any of his friends for whereas he was jealous of all others he had so great respect for Plato that he suffered him only to come to him unsearched though he knew him to be Dions intimate friend and offered him great summs of mony but Plato would not accept any yet Onetor saith he received eighty Talents of him wherewith enriched he purchased the Books of Philolaus whence Aristippus the Cyrenaean who was at the same time in the Court said Dionysius bestoweth his bounty on sure grounds he gives little to us who require much and much to Plato who requireth nothing And being blamed that he received mony of Dionysius Plato books I want mony saith he Plato books So untrue it is as Xenophon asperseth him that he went thither to share in the Sicilian luxury or as Tzetzes that he studied the art of Cookery and lived with Dionysius as his pensioner and parasite So far was he from any sordid compliance that at a Feast Dionysius commanding every one to put on a purple Gown and dance he refused saying I will not with a female robe disgrace My selfe who am a man of manly race Some likewise ascribe this to him which others to Aristippus that Dionysius saying Who ere comes to a Tyrant he A servant is though he came free He answered immediately No servant is if he came free Plato after a while began to put Dionysius in minde of the City he had promised him to be governed by his rules but Dionysius retracted his promise He moved him also in the behalfe of Dion Dionysius at the first delay'd him afterwards fell out with him but so secretly that none saw it for he continued to confer as much honour on him as he could possibly thereby to make him forsake his friendship to Dion Plato from the beginning perceived there was no trust to be reposed in what he said or did but that all was deceit yet concealed that thought and patiently suffered all pâ—etending to believe him Thus they dissembled with each other thinking they deceived the eyes of all men besides Helicon of Cyzicum a friend of Plato foretold an Eclipse of the Sun which falling out according to his prediction the Tyrant much honoured him and gave him a Talent of Silver then Aristippus jesting with other Philosophers said he could tell them of a stranger thing that would happen they desiring to know what that was I foretel saith he Plato and Dionysius will be at difference ere long and it came to passe Dionysius detain'd Dion's Rent which he used to send yearly to him to Peloponnesus pretending he kept it for his Nephew Dion's Son Plato discontented hereat desired he might go home saying he could not stay Dion being used so ignominously Dionysius spoke kindly to him desiring him to stay He thought it not convenient to let Plato go so soon to divulge his actions but being not able to prevail with him hee told him he would provide a means for his Passage Plato had designed to go with the Passageâ—boates Dionysius seeing him bent upon his voyage the next spoke thus kindly to him that the differences betwixt Dion and me may be composed I will for your sake condescend thus far Dion shall receive his revenewes living in Peloponnesus not as a banished person but as one that may come hither when he and I and you his friends shall think convenient The Trustees for this businesse shall be your self and your and his friends who live here Dion shall receive his Rents but through your hands otherwise I shall not dare to trust him in you and yours I have more confidence stay for this reason a year here and then you shall carry along with you his money wherein you will do Dion a great courtesie To this Plato after a daies deliberation consented and writ to that effect to Dion but as soon as the Shippes were gone that Dionysius saw he had no means to away forgeting his promise he made sale of Dions Estate At this time hapned a mutiny amongst the Souldiers of Dionysius of which Heraclides a friend of Plato's was reported the Author Dionysius laid out to take him but could not light on him Walking in his Garden he called Theodotâ—s to him Plato being accidently walking there at the same time after some private discourse with Dionysius Theodotes turning to Plato Plato saith he I perswade Dionysius that I may bring Heraclides to him to answer the crimes wherewith he is charged and then if Dionysius will not suffer him to live in Sicily that he at least permit him to take his Wise and Children along with him to Peloponnesus and live there and whilst he shall not plot any thing against Dionysius that he may there enjoy his Revenewes With this ussurance I have sent to Heraclides and will send again to him to come hither but if he come either upon the first or second notice I have made an agreement with Dionysius and obtained a promise from him that he shall receive no harm either in or without the Citty but if he be so resolved that he send him away beyond the conâ—ines of this Country untill he shall be better satisfied
you To an effeminate person who upbraiding him as it were of pride spoke this verse Shall we demand great Sir or silent be He immediately answered Woman why speak'st thou these harsh words to me Being troubled with the talk of an inconsiderable mean person he said The Sons of slaves intemperately speak Of another who talk'd impertinently and loudly he said he had a peevish nurse For some he would make no answer at all To an Usurer who said there was somthing he knew not hee answer'd in these verses out of Sophocles's OEnomaus The course of storms hid from the bird doth lie Untill the time that she must lay draw nigh To a Dialectick Philosopher of Alexinus's School who was not able to say any thing worthy Alexinus he related what Philoxenus did to a maker of Bricks who overhearing him sing his verses false trod upon his bricks and broke them saying as you spoil mine so I yours He was angry at those who learned not the liberall Sciences in due time In dispute he used this word I say and will not such a one naming the person assent to this which many of his Disciples affected to imitate as also his manner of speaking and gesture He was most acute in answering appositely and converting his discourse to the present subject and fitting it for every time He was very efficacious in perswasion whence many Disciples resorted to him though sometimes he sharply touched them which they took patiently He was very good and much excited hope in his Auditors As to the necessaries of life he was very liberall and communicative ready to do good and much endeavouring to conceal it avoiding all that kind of vain-glory Visiting Câ—esibius who was sick and perceiving him to be poor he privately put a purse under his pillow which when he found this saith he is the sport of Arcesilaus Another time he sent him 1000. drachms Plutarch relates this as done to Apelles the Chian Painter whom Arcesilaus besides many other testimonies of kindnesse coming to visit as he lay sick and perceiving how poor he was departed and returning soon after bringing twenty drachmes with him then sitting close to Apelles's bed side Here is nothing saies he besides Empedoâ—le's four Elements Fire Water Earth and Aether mounting high but me thinks you lie not at your ease and with that taking occasion to remove his pillow he convey'd the purse privately under it which when the old woman that tended him found and wondring shew'd to Apelles he laughing said This is one of Arcesilaus's thefts He recommended Archias an Arcadian to Eumenes King of Pergamus by whom he was exalted to great dignity He was very liberall and free from covetousnesse as appeared by his Utensills of silver and vying with Archecrates and Callicrates He had many vessells of gold which he lent unto many upon occasion of feasting These silver vessells a certain man borrowed to entertain his friends withall Arcesilaus knowing him to be poor would never send for them back Others report he lent them to him on purpose and when he brought them back because he was poor he freely bestowed them on him He had a fair estate at Pitane from which Pylades his brother continually supplyed him Eumenes also son of Phileterus gave him many large presents whence to him only of all Kings he applyed himselfe When Antigonus was much followed and many persons thronged to his house he forbore declining his acquaintance He was intimate with Hierocles the Governour of Munichia and Pireum and constantly on holidaies went thither to visit him Hierocles often entreated him to visit Antigonus but he refused and went along with him as far as the dore and there parted with him After Antigonus's fight at Sea many writing consolatory Epistles to him Arcesilaus was silent Being sent by his Country on an Embassy to Antigonus at Demetrias he returned frustrate of his designe He lived the greatest part of his time in the Academy avoiding to meddle with publick businesse but sometimes went to the Pireum as we said out of love to Hierocles for which some reproved him He was very magnificent indeed a second Aristippus in the entertainment of his friends He openly professed love to Theodote and Phileta Curtezans of Elis for which being reprehended he rehearsed the Chria's of Aristippus He was very amarous and much affected the company of young men whence Aristo of Chios a Stoick called him a corrupter of youth temerarious and impudent Of those whom he affected are mentioned Demetrius and Leochares Demochares son of Laches and Pythocles son of Bugerus much affected him For these things he was much inveighed against at the house of Hieronimus the Peripatetick who had invited his friends to celebrate the birth day of Alcyoneus son of Antigonus for the keeping of which Feast Antigonus sent yearly much mony At this Feast Arcesilaus would not dispute amidst the cups and when Aridelus propounded a question to him requiring that he would say something to it he answer'd it is the best property of a Philosopher to know the seasons of all things But he was so free from pride that he counselled his Disciples to go and hear other Masters and when a certain Chian youth of his School declared that he was not pleased with what he said so much as with the discourses of Hieronimus he took him by the hand and led him to the Philosopher desiring him to cherish him according to his quality To one that asked why men went from other Sects to the Epicureans but never from the Epicureans to other Sects Because saith he of men some are made Eunuchs but of Eunuchs never any are made men He said where there are many medicines and many Physicians there are most diseases and where there are many Lawes there is most iniquity He advised to shun Dialectick because it turneth all things upside down He compared Logicians to Gamsters that play at Dice who take delight whilst they are cosen'd He affirmed that poverty is rugged as Ithaca but good to bring up a child in that it enureth to frugality and abstinence and is generally a good School of vertue CHAP. IV. His death WHen he drew nigh the end of his life he bequeathed all his estate to his brother Pylades to which end Moereas not knowing it he sent him first to Chios and from thence sent for him back again to Athens He sent three Copies of his Will one to Amphicritus at Eretria an other to some friends of his at Athens the third to Thaumasias his neer kinsman to be kept by them with the last he sent this Letter Arcesilaus to Thaumasias health I Gave Diogenes my Will to bring to you for being often sick and infirm of body I thought fit to make my Will lest if any suddain accident should befall me I should depart this life with some inâ—urie done to you whom I have found so bountifull towards me I desire that you
the thirtieth year And no lesse erre Ammonius if he be Author of that Life and Olympiodorus who affirm that Aristotle coming to Athens in the seventeenth year of his age heard Socrates three years whereas Socrates was put to death when Laches was Archon thirty two years before Nausigenes under whom Aristotle was seventeen years old Being recommended to Plato he became his Disciple and so continued twenty years as an Epistle of his to Philip cited by the old Interpreter of his life did testifie Plato much loved him and admired his acutenesse of apprehension and diligence in study for which Philoponus saith Plato used to call him the Minde of the Schoole and when he was not at his Lectures he would say The Intellect is not here or as Rhodiginus The Philosopher of truth is absent And comparing his acutenesse with the dulnesse of Xenocrates Plato was wont to say What an horse and what an asse have I to yoke together Xenocrates needs a spur Aristotle a bit Whilst he lived with Plato he was extreamly studious and given to reading insomuch that Plato called his house the house of the great Reader and would often say Let us go to the great Readers house This may be confirmed by that great number of antient Authors which are cited in his works And though Laertius either in his own or Carneades's words saith that Aristotle hath thrust in as many sentences of old Authors in his writings as both Zeno and Chrysippus yet every one that is acquainted with the writings of Aristotle knoweth how judiciously and concisely he giveth an account of their opinions not for ostentation but disquisition Some report there was a great enmity betwixt Plato and Aristotle which first arose from Plato's dislike of his manner of habit For Aristotle wore rich garments and rich shooes and contrary to Plato's rule cut his hair short and wore rings He had likewise say they a scornfull derision in his look and tenacious contradiction in his discourse which Plato not approving preferred before him Xenocrates Speusippus Amyclas and others to whom he communicated his Doctrine and many favours but repudiated Aristotle who thereupon whilst Plato was yet alive set up a School in opposition to him in the Lyceum at which ingratitude â—lato much troubled said Aristotle kicks at us as young Colis at the damme that foaled them when they have sucked their sill and for that reason usually called Aristotle the Colt They add that Xenocrates being gone into his Country and Speusippus not well Aristotle came into Plato's School with some of his followers and circumvented him with fallacious arguments whereupon Plato retired to his own house and there taught privately leaving Aristotle in possession of the Schoole which he kept till Xenocrates returning ejected him and reinstated Plato The chiefe author of this report seemes to have been Aristoxenus cited by Eusebius who as Suidas observes assoon as Aristotle was dead cast many aspersions upon him out of a malitious revenge because Aristotle preferred Theophrastus before him in the succession of the School notwithstanding that Aristoxenus had gained a great name and credit among the Disciples But as Ammonius argues it is not likely that Aristotle if he would could have ejected Plato out of the School or have obtained licence to erect a new one in opposition to him for as much as at the same time Chaâ—rias and Timotheus Plato's kinsmen were in great power and Generalls of the Athenian forces Yet some there are who affirm this grounding it only on Aristotles contradicting of Plato in many things to which Ammonius answers that Aristotle doth not simply contradict Plato but those who misinterpret his writings For if he do sometimes contradict Plato what wonder seeing that therein he followeth Plato his Author whose saying it was that Truth ought to be preferred before all things as also that saying Socrates indeed is dear but Truth most dear And elsewhere What Socrates saith we must not so much regard as we ought to be solicitous concerning Truth The same course Aristotle took if at any time he confuted Plato's assertion therein obeying him by following the Truth and it is observed by some that he is very sparing in naming him where he opposeth his doctrine and that thrice he makes honourable mention of him in his Rhetorick his Book of the World if that be his and his Problems True therefore it is as Apollodorus Dionysius Halicarnassaeus but especially Aristotle himselfe in his Epistle to Philip affirm that he was a constant sedulous hearer of Plato twenty years unto the thirty seventh of his age even untill Plato died and then was so great an honourer of his memory that in testimony of his extraordinary affection he erected an Altar to him bearing this inscription This Altar Aristotle's hand did raise To Plato whom the impious must not praise Olympiodorus speaking of the honour which Aristotle gave to his Master confirmeth it by this argument that he writ a whole oration in commendation of Plato wherein he first made a relation of his life then praised him He adds that Aristotle in his Elegies to Eudemus extolls him thus And coming to the fam'd Cecropian Town In signe of friendship did an Altar raise To him whom impious persons must not praise Who straying man to vertue did restore Much by his precept by example more One to the Gods so pious good to men No future age must think to see again Some affirm that whilst he lived with Plato he profess'd Medicine and kept a shop but those Aristocles confutes CHAP. IV. How he lived with Hermias P Lato dying in the first year of the 108th Olympiad and Speusippus his Nephew succeeding in the School Aristotle went to Hermias the Eunuch King of Atarna a City of Mysia in Asia who heretofore had been his fellow Disciple under Plato and had a particular kindness for him Hermias received him with great testimonies of love and respect With him he lived three years instructing him in Philosophy at the end whereof Hermias was as Strabo saith surprised by Memnon a Rhodian and sent to Artaxerxes King of Persia who put him to death Pythaiâ— his sister a woman of extraordinary vertue whom Hermias having no children had design'd his heir being upon this accident reduced to great extremities and afflictions Aristotle in a pious gratitude to the memory of his friend as his own Letter to Antipater attesteth took her to wife and set up the statue of Hermias in the Temple at Delphi with this Inscription This man the Persian King against all right A sacrifice to his fierce anger made Not like a foe by martiall armes in fight But as a friend by show of love bâ—tray'd He wrote likewise a Hymne to Vertue in memory of his Friend to this effect Vertue whom we all obtain With much labour
have refused it took the fig telling Diogenes he had lost both his figg and his conceit Then throwing it up into the aire and catching it as boyes use to do O worthy Diogeâ—es said he and restored it He said to Learning three things are requisite Nature Institution Exercise Being told that one had reviled him When I am absent said he let him beat me too He said Beauty was a better recommendation then any Letter Others ascribe this to Diogenes adding that Arâ—stotle called beauty the gift of a specious â—orm He called Socrates a short-liv'd Tyranny Plato Natures Prerogative Theophrastus silent â—raud Theocriâ—us specious hurt Carneades a guardlesse Kingdome Being demanded what difference there is betwixt the learned and unlearned he answered as much as between the living and the dead He said Learning in prosperity is an ornament in adversity a refuge He said they who educated children well are more to be honoured then they who beget them for these only gave them life others well-living To one boasting of the greatnesse of his Country That saith he is â—ot to be considered but whether a man deserve to be of a great Country He said Friends are one soul in two bodies He said some men lived so sparingly as if they were to live alwaies others so prodigally as if they were to die to morrow To one that asked why we love the company of those that are fair That saith he is a question for a blind man to ask Being asked what he had gotten by Philosophy hee answer'd to do those things voluntarâ—ly which others do for fear of the Law Being demanded how Disciples should profit most he answer'd if they follow those that are before them and stay not for those behind them To a foolish talker who after a long Discourse said to him I am afraid I have been tedious to you not at all answer'd he for I did not mind you Being asked how we should behave our selves towards our Friends he answer'd as we would have them do towards us He said Iustice is the vertue of giving to every one according to his desert He said Learning was the best provision against old age He used as Phavorinus relateâ— in the second of his Commentaries to say frequently he who hath many friends hath none which is â—â—â—â—wise extant in the seventh book of his Ethicks 〈◊〉 said when things happen not as we would we must will as they happen Seeing a youth very self-conceited and withall ignorant young man saith he I wish I were what you think your self and my enemies what you are Seeing a young man proud of a fine Cloak why boast you saith he of a Sheeps Fleece He said they who demonstrate plain things light a candle to see the Sun Being reviled by an impudent person Thou saith he who art vers'd to bear all things speakest them with delight I who am not used to speak them take no delight in hearing them Being demanded why he who taught others to speak himselfe held his tongue a whetstone saith he cannot cut yet it sets an edge upon swords Being asked who can keep a secret He saith he that can hold a glowing coal in his mouth Seeing a young man very neatly dress'd are you not asham'd saith he when Nature made you a man to make your self a woman A handsome young man much courted said to him If I were hated of the Citizens as you are I would hang my self And I reply'd he would hang my self if I were lov'd by them as you are Being demanded how a man should come to be rich he answer'd by being poor in desire It repented him of three things that he had ever committed a secret to a Woman that he had rid when he might have gone a foot that he had lived one day not having his Will made CHAP. XI His will and Death FRom that speech of Aristotle last mentioned may be gathered how carefull he was to make his Will but more from the exact form thereof which was thus BE all well but if it happen otherwise thus Aristotle maketh his Will Be Antipater my sole Executor during the Minority of Nicanor Let Aristomenes Timarchus Hipparchus Dioteles and if he please and have leisure Theophrastus be Guardians of the children of Herpylis and all that I leave I will that my Daughter assoon as she shall be marriageable be given Nicanor for Wife If any thing happen otherwise which God forbid before she be married or after she be married before she hath any Children let Nicanor have the ordering of my Sonne and the disposall of all other things for his reputation and mine Let therefore Nicanor take care of the Maid Pythais and my Son Nicomachus and order their Estates according to their condition as a Father and a Brother If in the mean time any thing shall happen to Nicanor which God forbid either before my Daughter be married or if married before she hath any Children if he make any Will as he appointeth so let it be Otherwise if Theophrastus approve of it let him marry the Maid and have the same power that Nicanor should have had Otherwise let the Estates as well of the Maid as the Boy be disposed with the joint consent of the Guardians and Antipater as they shall think fit Let likewise the Executors of Nicanor take care to remember us and Herpylis since that she hath been faithfull to me and if she will take a husband that such a one be given unto her as may be no disparagement unto us Let them give her out of my Estate besides what is already mentioned a Talent of Silver three Maid-servants if shee so please and the handmaid which she hath and the boy Pyrrhaeus And moreover if she will dwell at Chalcis let her have that habitation which joyneth to the Garden if at Stagira our Patrimoniall seat which howsoever Herpylis shall choose let the Executors furnish it as they shall think convenient and proper for Herpylis Let likewise Nicanor take charge of the Boy Mirmax that he may be restored honourably as becommeth us unto his own with all his goods which we delivered to our Trust. Let likewise Ambracis be a free woman and have bestowed upon her at her marriage fifty Drachmes and the Girle which she hath I will likewise that to Thales be given besides the Handmaid he hath bought a thousand Drachmes and another Handmaid Likewise to Simo besides that money which he hath already received to buy a Servant let another Servant be bought or the like Sum be given again wherewith he may purchase one As soon as my Daughter shall be married let Tycho Philo Olympias and his Son be free men Of those boyes which served me let none be sold but let my Heirs make use of their service and when they come to age as they deserve let them be manumitted Let the Executors take care to those Statues of
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
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