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
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
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
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
some affirme he received this Oracle from Apollo Sit at the helm of state their Pilot be The common-wealth's glad to be steer'd by thee But he was most of all reproved by his familiar friends for being deterred by the name of a Tyrannie as if the virtue of a King were not diffus'd through the Kingdome instancing in Tynondas long since Tyrant of Euboea and Pittacus at present of Mytelene nothing they alledg'd could move him he told them a Tyranny was a faire possession but it had no passage out to Phocus writing thus in verse That I preserved free my native soile Nor did with bloody Tyranny desile My honour I not blush at by this deed All that was done by others I exceed Whereby it appears he was of great authority before he writ his Lawes The contumelies of such as reproved him for deâ—lining the government he thus exprest in verse Nor wise is Solon nor good counsell knowes For he resists the good that God bestowes The prey within his power he did behold But would not draw the Net thoughts meanly cold Had but his soul with noble aims been â—ir'd The Kingdome for one day he had desir'd Then split and all his family expir'd CHAP. IIII. What alterations he made during his government and first of the Sisacthia THough he refused the tyranny yet he behaved not himselfe remissely in the government not complying with the powerfull nor making lawes to please those who had chosen him where things were tollerable he corrected nor altered nothing fearing lest if he should change and confound the common-wealth in every particular he should want strength to settle it again and to temper it with the best reason but such things unto which he conceived he might perswade the obsequious and compell the refractory those he enacted joyning as he said force and justice whence being afterwards demanded if he had given the Aâ—henians the best lawes the best saith he they would receive The first change he made in the Government was this hee introduced the Sisachthia which was a discharge of bodies and goods or as as Hesychius defines it a law for remission of private and publick debts so called from shaking off the oppression of usury for at that time they engaged their bodies for payment and many through want were constrained to serve their creditors he therefor ordained that for the time past all debts should be acquitted and for the future no security should be taken upon the body of any this by a moderate term he called Sisachthia there want not of whom is Androtion who affirmed he contented the poor not by an absolute discharge of the debt but by moderating the interest which he called Sysacthia whereto he added the increase of measures and valuation of mony for the Mina which was before 73 drachmes he made a hundred by this means the poorer sort paid a greater summe in lesse coyne which was a great ease to the debtor and no wrong to the creditor but the greater part hold it was an absolute discharge which agreeth best with the verses of Solon wherein he boasteth he had removed the bounds througâ—out the land fâ—eed such as were under oppression called home those who being forced to travail had forgotten their native language and others that were at home under â—ondage set at liberty The same Law Diodorus Siculus observes to be among the Egyptians conceiving Solon though as yet he had not been there derived it from them But in this design a great misfortune befell him whilst he endeavoured to redresse the oppression of usury and was studying how to begin an oration suitable to the thing he acquainted his intimate friends in whom he reposed most confidence Conori Clinias and Hipponicus that he meant not to meddle with land but to cut off all debts they preventing the Edict borrowed of the rich great summes of money wherewith they purchased much land the Edict being published they enjoyed their purchase without satisfying their creditours Solon was much blamed as not defrauded with the rest but as being a defrauder with those and a partaker of their cousenage but this imputation was imediately washed away with â—ive Talents so much he had forth at interrest which he first according to the law blotted out Laertius saith six perswading others to do the like others of whom is Polyzâ—lus the Rhodian fifteen but his friends were ever after called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This pleased neither parts he discontented the rich by cancelling their â—onds the poor more not making good a parity of estates which they expected as Lycurgus had done he being the eleventh from Hercules having raigned many years in Lacedaemon great in authority friends and wealth whereby he was able to make good what he thought convenient for the state rather by force then perswasion even to the losse of his eye effected as a thing most expedient to the preservation and peace of the common-wealth that none of the Citizens were either rich or poor but Solon attained not this in the common-wealth he was one of the people and of a mean degree yet he omited nothing within his power carried on by his own judgment and the faith which the Citizens had in him that he displeased many who expected other things is thus acknowledged by himselfe Before they look'd vpon me kindly now With eyes severe and a contracted brow Had any else my power he would exact Their riches and their fattest milk extract But both parties soon found how much this conduced to the generall good and laying aside their private differences sacrificed together calling the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. 5. How he dividâ—d the people into Classes and â—rected Courts of Iudicatory HEreupon they chose Soâ—on reformer and Law giver of the Commonwealth not limitting him to any thing but submitting all to his power Magistracies Convocations Judgements Courts to take an accompt of them to prescribe what number and times he pleased to disanull or ratiâ—ie of the present law what he thought good First then he quite abolished all the Lawes of Draco except for murther because of their rigidnesse and severity for he punished almost all offences with death as that they who were surprised in Idlenesse should be put to death they who stole hearbs or apples should undergoe the same punishment with such as had committed murther or sacriledge whence Demades wittily said Dreco writt his lawes not in inke but blood he being asked why he punished all offences with death answered he conceived the leasâ— deserved so much and he knew no more for the greatest Herodicus â—lluding to his name said his lawes were not of a man but of a Dragon they were so rigid And Aristotle saith there was nothing in them extraordinary and worthy of memory but that soverity and greaâ—nesse of penalty which was so excessive that not by any edict or command but by a silent and expressed
for this reason he ascribed the honour thereof unto Solon naming the Citie which before was called Aepea from him Soli. This foundation he mentions in his Elegies addressing his speech to Philocyprus Maist thou in Cyprus long as King abide And ore this people and this Town preside In a fleet vessell from this haven may Cythera crownd with violets me convey Her kind aspect and happinesse may she Grant to this Town a safe return to me He visited Thales also at Miletus whose imposture towards him related already in Plutarchs words receive from Tzetzes Solon's friend Thales lead a single life By Solon often mov'd to take a wife These a Milesian Thales so contriv'd Meeting pretends from Athens late ariv'd Solon asks curiously what newes was there One that 's abroad saith he hath lost his heir The Cittie waited on his obsequies was it not Solon 's son Solon replies To this the stranger as suborn'd assents He with torn hair in cries his passion vents whom Thales tenderly embracing leave This grief saith he I did thee but deceive ' â—is for these reasons Marriage I decline which can deject so great a soule as thine Whether it belong to this deceit or to a real loss Dioscorides and Stobaeus report that weeping for the death of his Son one told him but this helps nothing he answered and therefore I weep At Delphi he met with the rest of the wise men and the year following at Corinth by Perianders invitation which was as Plutarch implies long before Pisistratus came to raign nor doth Dion Chrysostom intend the contrary though so interpreted by a learned person his words importing only this Solon fled not the Tyranny of Periander though he did that of Pisistratus That he went also to Creet perhaps to visit Epimenides is evident from an Epistle of Thales CHAP. IX The attribute of wise conferred on him his morall Sentences WHen Damasius the second was Archon in the yeare of the 49. Olympaid all the seven received the attribute of wise of these was Solon upon whom Themistius saith it was conferr'd as an honorable title full of dignity Plutarch avers that all of them except Thales were so called from their skill in civill affaires And againe In Philosophy Solon chiefly affected as did likewise most of the wise men that part of morality which concerns politicks and speaking of Muâ—sipâ—â—ilus he was not saith he an orator of those Philosophers who are called naturall but embraced that wisedome which teacheth government of a State and prudence in publique actions which he retained as a Sect delivered by succession from Solon Whence Macrobius instanceth Solon as skilfull in that kind of learning which draweth Philosophy deeper and establisheth a state Hereto may bee added his morall learning for which though Socrates reduced it first to a Science and was there upon honored as the inventor thereof the seven were so famous that some affirme the title of wise was given them only for excelling others in a laudable course of life and comprehending some morall rules in short sentences of these they had three sorts Apothegmes Precepts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of his Apothegmes Laertiuâ— recites these Speech is the Image of Action He is a King who hath power Lawes are like cob-webs which entangle the lesser sort the greater breake through Those who are in favour with Princes resemble counters used in casting accompts which sometimes stand for a great number sometimes for a lesser so those are sometimes honored sometimes cast downe Being demanded how men might be brought to doe no wrong if saith he they who have received none and those who are wronged be alike concern'd Satiety comes of riches contumely of Satiety Plutarch and others these He conceived that City to be best govern'd where the people as eagerly prosecute wrongs done to others as to themselves Being demanded how a City might be best ordered he answered if the Citizens obey'd the Magistrates the Magistrates the lawes hee affirmed that King and Tyrant should become most glorious who would convert his Monarchy to Democracy He esteemed that Family best wherein wealth is gotten not unjustly kept not unfaithfully expended not with repentance Hee defined the happie those who are competently furnished with outward things act honestly and live temperately which definition Aristotle approves He said a commonwealth consists of two things reward and punishment Seeing one of his friends much grieved he carried him to the Tower and desired him to view all the buildings below which observing the other to have done now saith he think with your selfe how many sorrowes have heretofore and doâ— at present dwell under those roofes and shall in future ages and forbeare to be troubled at the inconveniencies of mortality as they were only yours He said also that if all men should bring their misfortunes together in one place every one would carry his owne home againe rather then take an equall share out of the common stock Being in drinking demanded by Periander whether hee were silent through want of discourse or through folly answered no fool can be silent amidst his cups He said that City was best ordered wherein the good were rewarded the bad punished He said a man ought to fear nothing but that his end exclude not Philosophy Demosthenes recites a discourse which he used to the Judges in accusing one who had moved a pernicious law to this effect It is a Law generally received in all Citties that he who makes false mony should be put to death Then he demanded of the Judges whether that Law seemed to them just and commendable whereunto they assenting he added that he conceived mony to be used amongst Citizens in respect of private contracts but that lawes were the mony of the common-wealth therefore Judges ought to punish those who embased the mony of the coÌ„mon-wealth much more severely then those who embase that of private persons and that they might better understand it to be a farre greater offence to corrupt lawes then adulterate coyne he added that many Citties use mony of silver allaid with brasse or lead without any prejudice to themselves but whosoever should use lawes so adulterated could not escape ruine and death Mimnermus writing thus From trouble and diseases free At threescore years let death take me He reproved him saying By my advice that wish extend Nor for his counsell sleight thy friend Alter thy song and let it be At fourescore years let death take me His morall precepts are thus delivered by * Demetrius Phalereus some whereof are cited by Laertius Nothing too much Sit not as judge if thou dost the condemned will esteem thee an enemy Fly pleasure for it brings forth sorrow Observe honesty in thy conversation more strictly then an oath Seal words with silence silence with opportunity Lie not but speak the truth Consider on serious things
so in men no one is perfect what one hath the other wants he who hath constantly most and at last quietly departs this life in opinion O King deserves to bear that name In every thing we must have regard to the end whether it tends for many to whom God dispenceth all good fortunes he at last utterly subverts This story is related by Plutarch also mentioned by Laertius who addes that Croesus being magnificently adorned and seated on his Throne asked him whether he had ever seen any thing more glorious who answered Câ—â—ks Pheasants Peacocks who are much more beautiful in their naturall power Solon after this discourse with Croesus not soothing him or making any esteem of him was dismissed and accounted unwise for neglecting the present good in regard to the future Aesope the writter of fables was at that time at Sardis sent for thither by Croesus with whom he was much in favour he was grieved to see Solon so unthankfully dismist and said to him Solon we must either tell Kings nothing at all or what may please them No saith Solon either nothing at all or what is best for them Thus was Solon much despised by Croesus Afterwards Croesus being taken prisoner by Cyrus was at his command fettered and set upon a great pile of wood to be burned as he was in this posture it came into his minde what Solon had divinely said to him that no living man is happy as soone as he remembred those words he fell into a great defection of Spirit and sighing deeply named Solon thrice which Cyrus hearing commanded the interpreters to aske upon whom he called they went to him and asked he was silent at last pressing him further he answered upon him who I desire above all wealth might have spoken with all tyrants not understaning after much pressure and importunity he told them Solon an Athenian came long since to him and beholdiâ—g all his wealth valued it at nothing moreover that all which he told him had come to passe nor did it more belong to him then to all mankind especially to those who think themselves happy Whilst Croesus said this the fire began to kindle and the outward parts thereof to be seized by the flame Cyrus being informed by an interpreter of all that Croesus said began to relent knowing himselfe to be but a man who delivered another man nothing inferiour to him in wealth to be burned alive fearing to be punished for that act and considering that nothing was certain in human affairs he commanded the fire to be instantly quenched and Croesus and those that were with him to be brought off whomâ— ever after as long as he lived he had in esteem Thus Solon gained praise that of two Kings his speech preserved one and instructed the other Plutarch relates this done in the former ten years travail of Solon upon the finishing of his lawes whence he maketh an Apology for the incongruity thereof with the rules of Chronology which had lesse needed if with Laertius he had placed it after Pisistratus his usurpation of the tyranny Laertius saith he went from hence to Cilicia and built there a Gitty called after him Soleis whither he brought also some few Athenians whose language growing corrupt by that of the country they were said to solaecise of this is the Etymologist doubtlesse to be understood who derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so read we not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is also attested by Suidas as a distinct relation from that of Cyprus in confirmation whereof Laertius addâ—s the Cilicians were called Solenses the Cyprians Solii CHAP. XII His death HEraclides affirmes Solon lived long after Pisistratus began to raign Lucian that his life extended to a hundred years with whom those best agree who say as Suidas relates he lived in the fiftie six Olympiad but according to Phanias Pisistratus took the Tyranny upon him when Comias was Archon and Solon died Hegestratus being Archon who sâ—cceeded Comias which was in the first year of the fiftie â—ift Olympiad If this latter opinion had not every where taken place of the other the disagreement betwixt the time of Solon's death and Croesus raign had not been urged by many as an argument against the story of their meeting He dyed according to Laertius aged eighty years being as Elian saith very decrepit in Cyprus as is like wise attested by Valerius Maximus and Suidas â— and left order with his friends that they should carry his bones to Salamis there causing them to be burnt sâ—atter the ashes all over the country which story Plutarch though he counts it fabulous acknowledgeth to be attested by many Authors of credit particularly Aristotle Laertius confirms it by the testimony of Craâ—inus who makes him speak thus The Island I inhabit sown As fame reports in Ajax Town That desire of knowledge which he usually profest continued with him to his end confirmed the last day of his life his friends sitting about him and falling into some discourse he raised his weary head and being demanded why he did so he answered that when I have learnt that whatsoever it be whereon you dispute I may die His brothers son singing an ode of Sappho he delighted therewith bad him teach him it and being demanded why that said he I may learn whilst I 〈◊〉 out of this life After his death the Athenians erected his statute in brasse before the checker'd cloister'd in the forum Another was set up at Salamis hiding as Demosthenes and Eschines describe it the hand within the garment in the same habit wherein he used to make speeches to the Athenians perhaps the same that carried this inscription â—am'd Salamis the Persian pride cast down And gave to Solon birth the lawes renown Laertius bestowes this Epigram upon him A sorraign Cyprian fire burn'd Solon yet Salamis keeps his bones their ashes wheat His Soul to heaven mounts with his lawes so light A burthen they not clog but help his flight CHAP. XIII His writinngly 〈◊〉 HIs excellency both in Rhetoratie â—nd Poetry is attested by many Cicero before Solo◠〈◊〉 no man is recorded for eloquence And again Lycurgus and Solon we place in the number of the eloquent Dion Chrysostome Aristides Lycurgus Solon Epaminondas and if there be any other in the same kind ought to be esteemed Philosophers in the common-wealth or Oratours according to ingenious true Rhetorick Aristides Solon is said to have sung those things which concern the Megarenses but neither his Lawes nor Orations which sometimes he made for the rich to the commons sometimes for the commons to the rich did he sing or comprise in verse but used a rhetoricall form excellently demonstrating in all these that he deserved to be esteemed an Oratour and a Wise-man having attained both those titles and faculties As to Poetry Pluâ—â—rch averres he addicted himselfe thereto from the beginning 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
causing her father to govern his people with more mildnesse Cratinus also mentions her in a Comedy named from her Cleobulae often cited by Athenaeus He died full of years which extended to seventy his tomb carried this inscription Wise Cleobulus death the Lindian shore To which his birth was owing doth deplore He composed Verses and Riddles to the number of three thousand of which was this Riddle concerning the Year by Suidas ascribed to his daughter Cleobulina One fire twelve sons from every one a race Of thirty daughters with a double face Their looks are black and white successively Immortall they are all and yet all die Some assert him the Author of this Epigram upon Midas not Homer who as they account lived long before Midas though Herodotus otherwise A brazen virgin stretcht on Mida's tomb To last whilst water runs and Trees shall bloom Whilst Sun and Moon dart their successive beams And the rough sea supplied by gentle streams I dwell upon this dismal sepulcher To tell all those that passe Midas lies here There is likewise extant under his name this Epistle Cleobulus to Solon YOu have many friends and a habitation every where but I dare affirme Lindus would be most pleasing to Solon being governed by a Democracy an Island where there is no fear of Pisistratus thither your friends will come to you from all parts CHAP. II. His morall sentences precepts and verses OF his morall saying are these Employ thy selfe in something excellent Be not vain and ungratefull Bestow your daughters Virgins in years Matrons in discretion implying that the Virgins also should be instructed which the Greeks used not the Romans brought them up in the liberall sciences Do good to your friend that he may be more your friend your enemy that he may become your friend for we should beware of the calumny of friends of the treachery of nemies When any man goeth forth let him consider what he is to do when he returnes examine what he hath done A Prince may be happy if he trust none that are about him That common-wealth is best ordered wherein the Citizens fear reproach more then Law That family is best wherein more loue then fear the Master His precepts thus collected by Demetrius Phalereus A mean is best His particular sentence To reuerence thy father is dutie 〈◊〉 care of thy bodie and soul. Hear willingly but trust not hastily oâ— as Laertius 't is better to love to hear then to love to speak 〈…〉 better to know many things Laertius to love knowledge then 〈◊〉 be ignorant of all Teach your tongue to speak well It is proper to 〈◊〉 and contrary to vice to hate injustice Laertius be a friend to vertue a stranger to vice Preserve thy pietie Advise thy country 〈◊〉 what is best Govern thy tongue Laertius pleasure Do nothing by violence Instruct thy children Pray to fortune Forgoe enmitie The Enemy to thy conntry esteem thy own Fight not nor be kind 〈◊〉 wife in the presence of others one argues folly the other madnesse Corect not your servants when they are drunk it showes as if you were drunk your selfe Marry with your equall for by matching into a higher family you procure Masters not kinsmen Laugh not in compliance with him who derides others for you will be hated by those he derides Rich be not exalted poor be not dejected Laertius addes learn to bear the changes of fortune Ausonius ascribes these to him The more is in thy power desire the lesse Not to be envi'dis unhappinesse None long in his impieties can thrive In other much nought in thy selfe forgive All men would spare the good the bad cast down We share not in our ancestors renown But their inglorious actions often own Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these were most noted By ignorence most deeds are swaid In many specious words arraid But all things shall by time be weigh'd PERIANDER PERIANDER CHAP. I. The Country Ancestors and Parents of Periander PEriander was sonne of Cypselus Tyrant of Corinh his mother Cratea his Ancestors the Heraclidae descended from Hercules and Iardana raigned Kings of Lydia five hundred five yeares the son continually succeeding the father for two and twenty generations The originall of Cypselus and the manner of his obtaining the Kingdome receive thus from Herodotus When Corinth was governed by an Oligarchy inhabited by the Bacchiadae who never would marry out of their own family one of them called Amphion had a lame daughter by name Labda whom when none of the Bacchiadae would take to wife Eetion married son of Echeâ—rates of the Betraean tribe but desended afar off from Lapithe and Caenis having no children he consulted the Delphian Oracle about it as soone as he entred the Prophetesse spake thus to him Eetion none will thee though great respect A stone from Labdas fruitfull wombe expect Which shall the people crush Corinth correct This Oracle to Eetion agreed with another deliver'd to the Bacchiadae though by them not understood to this effect A Lyon by an Eagle shall be laid Upon a rock fierce making all afraid Corinthians what I say consider well Who in tall Corinth and Pirâ—ne dwell The Bacchiadae who could not comprehend the meaning of this Oracle when they heard that to Eetion understood their owne by the affinity it had with the other and thereupon secretly design'd amongst themselves to kill Eetions child His wife being delivered they sent ten men of their owne to the tribe wherein Eetion dwelt that they should murder the Infant when thy came to Petra to Eetions house they demanded the child Labda not knowing their intent but thinking they came to congratulate with the Father brings her sonne and gives him into the hands of one of them they had agreed upon the way that he into whose hands the child were delivered should dash out its braines against the ground but by divine providence the child smiling upon him to whom Labda had given it he was moved therewith to such compassion that he could not finde in his heart to kill it but delivered it to another he to a third untill at last it past through the hands of all the ten None of them having power to kill it they restored it to the mother Then going forth and standing before the doore they began to finde fault with one another but chiefly with him who tooke the child first for not performing the agreement after some debate they agreed to goe in all and bee equall sharers in the murther but it was decreed that Eetions child should bee the oppressour of Corinth for Labda standing at the doore heard all their discourse and fearing lest their mindes changing they should murther it carried away the child and hid it in a measure of corne called Cypsela a place which she conceived they could never search if they returned and so it fell out They came back and sought all about
thereof as much as possible by using the sound conversation of good persons and invited wise-men to come to him to which purpose he sent this Epistle to those of Greece at such time as they met at Delphi Periander to the wise men I Give Pythian and Apollo many thanks that you being met together there will also by my letters be brought to Corinth I will entertain you as you well know very kindly I here that last yeer met at the Lydian Kings in Sardis delay not now to come to me Tyrant of Corinth for the Corinthians will look kindly upon you if you come to the house of Periander Upon this invitation they went to him not seven but twice as many of whom was Diocles Perianders friend in whose name Plutarch makes a large description of their entertainment which was not in the City but at the Port Lecheon in a great hall appropriated to solemn feasts joyning to the Temple of Venus to whom he had not sacrificed since the unhappy death of his mother untill that time the particulars of the feast by reason of the largenesse of the discourse we referre to Plutarch He was also himselfe put into the number of these wisemen who Plutarch saith were originally but five but that afterwards Cleobulus Tyrant of Lindus and Periander Tyrant of Corinth who had neither vertue nor wisdome by the greatnesse of their power the multitude of their friends and the obligations they conferred upon those that adhered to them forced a reputation and thrust themselves violently into the usurped name of wise-men to which end they spread abroad sentences and remarkable sayings throughout all Greec the very same which others had said before whereat the other first sages were much displeased yet would not discover or convince their vanity nor have any publick controversie about that title with persons of so much wealth and power but meeting together at Delphi after some private debate they consecrated there the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fift in the Alphabet and in numeration to testifie to the God of that Temple they were no more then five and that they rejected and excluded from their company the sixt and the seventh as having no right thereto Of those who excluded him put of the number of the seven some as Plato substitute in his roome Myso others say there were two of this name cozens one the Tyrant the other of Ambracia but Aristotle and others assert him of Corinth to be the wise which attribute seems conferred upon him not in respect to his actions but morall sayings and writings which were these Do nothing for gain that is proper to trades-men They who will rule safely must be guarded with love not armes Being demanded why he continued King because saith he it is dangerous willingly to refrain or unwillingly to be deposed When the other six had given their opinions concerning Tyranny at the feast to which he invited them he being desired to adde his answered with a troubled countenance Enough hath been said to deâ—erre any man of sound judgment from rule When they had in like manner declared their opinions concerning a common-wealth he added the result of all which had been said commended that Democracy most which came neerest an Aristocracy Being demanded what was the greatest in the least he answered a good mind in a human body His precepts according to Demetrius Phalereus were these Consideration is all which was his particular sentence Quiet is good temerity dangerous Gain sordid the accusation of nature A democracy is better then a Tyrannie Pleasures are mortall vertues immortall In good fortune be moderate in bad prudent It is better to die then to want Study to be worthy of your Parents Be praised living beatified dead To your friends in prosperity and adversitie be the same What thou hast promised amisse perform not Laert. Keep thy word Betray not secrets So reproach as if thou shouldst ere long be a friend Use new diet but old lawes Punish those who haue sinned restrain those that are about to sin Conceal thy misfortune that it may not glad thy enemies Ausonius ascribes these to him Pleasure and profit never disagree As more solicitous more happy be 'T is ill to wish but worse to fear to die With what necessity enjoynes comply If thou art fear'd of many many fear Be not exalted when thy fortunes cleer Nor be dejected if a storm appear He writ two thousand verses of morall instructions CHAP. IIII. The story of Arion DUring the feast we mentioned by Plutarchs account or rather according to Eusebius in the fortieth Olympiad there happened a strange accident which because Herodotus calls it a miracle shewed to Periander we shall relate in his words â—rion the most famous Lutinist of that time having lived a long time with Periander took a voyage to Italy and Sicily thâ—re having gotten together much wealth he designed to return to orinth at Tarentum he hired a Corinthian vessell confiding above any in Corinthians they when they were at Sea plotted to cast Arion over-board that they might be Masters of his wealth which he understanding offered to give them all so they would save his life they refusing bad him lay violent hands upon himselfe if he would be buried in his own Country otherwise to leap immediately into the sea Arion reduced to this extremity intreated them to give him leave to put on his richest ornaments and so standing upon the poop of the ship to play a tune promising assoon as he had done to deliver himselfe into their hands The men moved with a great desire to hear the most excellent Lutinist in the world retired from the poop to the middle of the ship he puts on his best ornaments and standing upon the poop began that tune which they call the morning hymne assoon as he had ended it he threw himselfe into the Sea with his ornaments and Lute the ship sailed on to Corinth It is reported a Dolphin took him upon his back and caryed him to Taenarus where he landed and took shipping again for Corinth he arived there in the same habit and related all that passed which Periander not beleeving committed him to close custody not permitting him to go any whither and in the mean time sent for the Mariners when they came he asked them newes of Arion They answered he was very well in Italy and that they left him safe at Tarentum immediately Arion appeared attired as when he he leaped out of the ship whereat they were so confounded they could not say any thing in their own defence This is attested both by the Corinthians and Lesbians At Taenarus there is a little Image given as an offering of a man fitting upon a Dolphins back that Periander caused such a one to be made is evident from this Epigram of Bianor This statue of Arion ore the main Sailing upon a Dolphin's back was carv'd
naturall Philosopher for first bringing that kind of learning to Athens but how that consists with his relation to Anaxagoras who as he acknowledgeth studied naturall Philosophy thirty years in Athens Casaubone justly questions Euripides as the writer of his life affirms son of Mnesarchus born at the first time of Xeâ—xes's expedition into Greece the same day that the Grecians overthrew the Persians was first a Painter then an Auditor of Anaxagoras but seeing him persecuted for his opinâ—ons lastly converted himself to Tragick poesy Socrates Son of Sophroniscus was according to Aristoxenus an Auditor of Anaxagoras till he left the City and thereupon applyed himself to Archelaus which Porphyrius reckons above the 17th year of his age or rather the ninteenth Democritus also is by some affirmed being younger then Anaxagoras forty years to have applyed himself to him but Laertius affirms he could not endure Democritus shunn'd his conversation Phavorinus likewise attests that because he would not admit him Democritus profess'd himself his Enemy and denyed his opinions of the Sun and Moon but said they were ancient and that he stole them as likewise his description of the world and assertion concerning the mind Meâ—rodorus of Lampsacum is likewise mentioned by Laertius as friend to Anaxagoras CHAP. V. OF his triall Death sentences and writings Of his tryal saith Laertius there are several reports Sotion in his treatise of the succession of Philosophers saith he was accused by Cleon of impiety for asserting the Sun to be a burning plate but being defended by Pericles his Scholar hee was fined five Talents and banish'd Satyrus that he was cited to the Court by Thucydides who was of the contrary faction of Pericles accused not onely of impiety but of holding intelligence with the Persians and in his absence condemned to death when news was brought him at the same time both of the death of his Sons which according to Aelian were two all that he had and his own condemnation of the latter he said Nature long since condemned both them me to death of his Sons with a calm look You tell me nothing new or unexpected I knew that I beget them mortall which some â—scribe to Solon others to Xenophon Demetrius Phalereus saith hee buried them with his own hands Hermippus he was imprison'd to be put to death but Pericles appearing before the Judges asked if they knew any thing in his life that they could accuse to which they answered nothing but I saith he am his disciple then be not tansported by Calumnies to kill the man but believe me and set him at liberty so he was dismissed but not able to brook the disgrace hee kill'd himself Hieronymus saith that Pericles brought him into the Court in poor garments extenuated with sicknesse an object â—itter for compassion then Justice And thus much saith Laertius of his Tryall Suidas that he was cast into Prison by the Athenians for introducing a new opinion concerning God and banish'd the City though Pericles undertook to plead his cause and that going to Lampsacum he there starv'd himself to death Iosephus that the Athenians believing the Sun to be God which he affirm'd to be without sense and Knowledge hee was by the votes of a few of them condemned to death But if we credit Plutarch he was neither condemned nor accused but by Pericles who fear'd the Ordinance of Diopithes which cited those that held prophane or sublime Opinions sent out of the City Yet else-where hee confesseth he was accused His departure from Athens being 30. years after his coming thither falls the third year of the 82. Olimpiad the 63. of his age Thence he went to Lampsacum where he continued the rest of his age which extended to 22. years more so little mindfull of Aâ—hens or of his Country as to one who told him that he was deprived of the Athenians he answered no but they of me and to his friends who when hee fell sick asked if hee would be carried to Clazomonae his Country no said he there is no need the way to the grave is alike every where Before he died the Magistrates of the City asked him if he would they should do any thing for him hee answered that his onely request was that the boyes might have leave to play yearly on that day of the month whereon he died which custom saith Laertius is continued to this time Those of Lampsacum buried him magnificently with this Epitaph Here lies who through the truest paths did passe O' th world Celestiall Anaxagoras Aelian mentions two altars erected to him one inscribed to the mind the other to truth Laertius concludes his life with this Epigram Fam'd Anaxagoras the Sun defin'd A burning plate ' for which to die design'd Sav'd by his Scholar Pericles But he Abandon'd life to seek Philosophie He is observed never to have been seen either to laugh or smile Being demanded if the Mountains of Lampsacum would in time become Sea he answered yes if time fail not first Beholding the tomb of Mausolus he said a sumptuous Monument was a sign the substance was turned into stone He first affirmed the poesy of Homer to consist of virtue and Justice to which Metrodorus added that the Poet was skilfull in naturall Philosophy He conceived that there are two lessons of death the time before our birth and sleep Laertius and Clemens Alexandrinus assert him first of the Philosophers that put forth a Book He writ Of Natural Philosophy out of which Aristotle cites these fragments All these things were together which was the beginning of the book and â—o be such is to be changed Plato this The mind is the disposer and cause of all things Athenaeus this what is commonly called the milk of the hen is the white of the egge Plato censures the book as not using the mind at all nor assiging any cause of the order of things but aeriall aetheriall and aquatick Natures and the like incredible things for causes The quadrature of the Circle which treatise Plutarch saith hee composed during his imprisonment There were three more of the same name the first an Oratour follower of Isocrates the second a statuary mentioned by Antigonus the last a Grammarian Scholar to Zenodotus ARCHELAVS ARchelaus was either an Athenian or a Milesian his Father Apollodorus or according to some Mylon he was Scholer to Anaxagoras Master to Socrates He first transferr'd naturall Philosophy out of Ionia to Athens But how that can be when Anaxagoras his Master taught there thirty years Casaubone justly questions and therefore was called the Natural Philosopher in him naturall Philosophy ended Socrates his Scholer introducing morality but hee seemeth also to have touched morall Philosophy for he treated of lawes of things honest and just from whom Socrates receiving his learning because he increased it is therefore thought
most ambitious spirits of the Athenians but it was discovered in neither whilst they covers'd with Socrates either that their youth was not capable of expressing that vice or that they cunningly complled as Xenophon conjectures with Socrates in hopes of being by his conversation enabled to manage their forward designes which as soon as they attempted they left off their friendship with Socrates Critias fell from him and converted his affection into hate because he reproved his love to Euthydenius Alcibiades naturally dissolute was reclaim'd by Socrates and continued such whilist he conversed with him He was of form so exquisite as gave occasion to some to calumniate the friendship betwixt him and Socrates to which effect Aristoxenus is cited by Laertius and Athenaeus and some verses of Aspasia by the latter his vindication we refer to Plato and Xenophon Of Socrates his instructions to Altiâ—iades there are these instances He told him that he was nothing of what a man ought to be that he had no advantage by the greatnesse of his birth above an ordinary Porter whereat Alcibiades much troubled with tears besought him to instruct him in virtuâ— and to reform his vices Perceiving Alcibiades to be exceeding proud of his riches and lands he showed him a Map of the world and bad him find Attica therein which done he desired that he would show him his own lands he answered they were not there Do you boast replies Socrates of that which you see is no considerable part of the Earth Alcibiades being by reason of his youth bashfull and fearfull to make an Oration to the people Socrates thus encouraged him do you not esteem saith he that shoomaker naming him an inconsiderable fellow Alcibiades assenting and so likewise continues he that crier and that tent-maker Alcibiades granting this doth not saith he the Athenian Common-wealth consist of these if you contemn them single fear them not in assembly To these adde The four sons of Crito the Philosopher The oldest Critobulus exceeding handsom and rich but by Socrates who valued his own estate at five minae demonstrated to be poorer then himself The second Hermogenes whom falling into poverty Socrates perswaded Diodorus his friend to entertain The third Epigenes a young man of an infirm body whom Socrates advised to study his own health as that wherein consisted the well-being and knowledge of his mind The youngest Ctesippus Of Poets Euripides as the writer of his life affirmes and Euenus Of Oratous Lysias eminent in that kind easie to be understood hard to be imitated hee came to Athens in the second year of the 82. Olympiad Lysis whom of refractory he made pliant and Isocrates of whom when very young Socrates presaged great things In the number of his Scholars and Auditors were also Adimantus and Glauco sons to Aristo brothers to Plato and Charmides son of Glauco Glauco before hee was 20. years old had taken upon him to be an Oratour and aimed at some great office in the Common-wealth not to be wrought off from this fancy which made him every where appear ridiculous untill adrest by some friends to Socrates who made him acknowledge his own errour ignorance of that which he had undertaken On the contrary his son Glauco of excellent parts fit for any office in the Common-wealth yet timerously shunning all publick affairs was by Socrates induced to undertake the Magistracy Nicostrastus son of Theodotides and his brother Theodotus Aeantodorus and his brother Apollodorus Lysanias Father of Aeschines Chaerecrates brother to Chaerephon betwixt whom there was a great quarrel but reconciled by Socrates Paralus son of Demodocus whose brother was Theages Anâ—ipho a Cephisiean Father of Epigenes with whom hee discourses of self-sufficience teaching gratis and of veracity in Xenophon Eumares a Phliasian and Xenomedes an Athenian Besides these there are with whom Socrates discoursed and instructed Aristodemus sirnamed the little who would not sacrifice pray or use divination but derided all such as did was by Socrates convinc'd Aristarchus troubled that he had a charge of kindred lying upon him by Socrates converted to a willing liberality towards them Eutherus who returning from travell his lands taken away his Father having left him nothing chose rather to follow a trade then to apply himself to friends but diverted by Socrates Diodorus whom Socrates perswaded to take Hermogenes Euthydemus who had collected many sentences of Poets and Sophists thought he excelled all his equalls and hoped no lesse of his superiours was by Socrates constrained to acknowledge his own errour and ignorance and departed much troubled Hippias an Elean with whom Socrates discoursed of Justice Nicomedes Pericles and â—phtcrates with whom he discoursed concerning the office of a General Into the last he infused courage by showing him the Cocks of Midas brustling against those of Callias Theaetetus disputing of knowledge he dismist inspired as it were with divine wisdom Euthyphron who intended to accuse his own Father hee disswaded With Parrhasius a painter Clito a Statuary and Pistias an armourer hee disputes in Xenophon concerning their severall arts CHAP. XVII His writings THey who affirm that Socrates writ nothing as Cicero Plutarch Dion Chrysostom Aristides Origen and others mean inrespect to his Philosophy in which kind he never wrote any thing himself but what he discoursed was committed to writing by Xenophon Plato and others of his Scholers Hence the works of Plato particularly Phaedo went under the name of Socrates and are so cited by Aristotle But that some things were written by Socrates himself is evident from those who affirm He writ together with Euripides and aided him in making Tragedies whence Mnesilochus The Phrygians is Euripides new play But Socrates gave it the best aray And again Euripides is steer'd by Socrates and Callias Now thou with pride and self-conceit ore'stowest But all the cause to Socrates thou ou'est Hither refer wee that of Cicero who saith when Euripides made his play Orestes Socrates revoked the three first verses He writ also Some Fables of Aesop inverse not very elegant mentioned by Plato Plutarch and Laertius beginning thus To those who dwelt in Corinth Aesop said Vertue with vulgar wisdome be not weigh'd A Paean or hymne in honour of Apollo and Diana One that went under his name beginning thus Daelian Apollo and thou fair Diana hail immortall pair is by Dionysidorus denyed to be his This is mentioned also by Plato to which some adde The Encomium of Gryllus son of Xenophon slain in the Mantinean sight which the disagreement of times will not allow more certain it is he framed Dialogues which he gave to Aeschines seeing him in want that he might get mony by them to these adde Epistles some whereof are published by Leo Allatius that he write more is implyed by Arrian and
History The sixt an Oratour who wrote nine Books entitled by the names of the Muses The seventh a Lyrick Poet. The eight a Milesian Statuary mention'd by Polemon The ninth a Tragick Poet one of those who were called Tarâ—ici The tenth a Statuary of Clazomene or Chios mentioned by Hipâ—â—nax THE MEGARICK SECT EVCLID CHAP. I. His Country and Masters EUCLID instituter of the Megarick Sect was born at Megara Town adjacent upon the Isthmus though others say at Geta a City of Sicilie He first studied the writings of Parmenides then went to Athens to hear Socrates Afterwards the Athenians made an order that if any Citizen of Megara came into the City of Athens he should be put to death So great was the hatred the Athenians bore to the Megarenses Thucydides mentions this Decree whereby the Megarenses were prohibited to make use of any Lawes within the Athenian jurisdiction or the Attick Forum Which Order the Lacedemonians requiring to be repealed and not prevailing the Peloponnesian War ensued thereupon the cruellest and longest that ever was amongst the Grecians Euclid who was of Megara and before that Decree used to go to Athens and hear Socrates after it was promulgated came by night in a long womans Gown and Cloak of severall colours his head attired in a womans Vail so Varro expounds Rica from his house in Megara to Athens to Socrates that he might be in that time partaker of his counsell and instructions and went back again before that day in the same habit above twenty thousand paces Upon the death of Socrates Plato and the rest of the Philosophers fearing the cruelty of the Tyrants went to Megara to him who entertained them kindly CHAP. II. His institution of a Sect. HE affected litigious disputes and was therefore told by Socrates that he knew how to conteâ—d with Sophists but not with meâ—â— Suitable to this contentious humour he instituted a Sect first called Megarick from the place afterwards Eristick from the litigious sophisticall nature thereoâ— Whence Diogeneâ— said it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a School but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger thus reproved by Timon Oâ— all these triflles I not value ouâ—ht Wâ—ichâ— Phaedo nor litigious Eucâ—â—d caughtâ— Who the Megareans mad contention taught Lastly it was called Dialectick which name Dionysius a Carthaginian first gave them because their discourses consisted of question and answer He affirmed that there is but one good which is called by severall names sometimes Prudence sometimes God sometimes the Minde and the like He took away all things opposite to good saying there was no such thing He used arguments not by assumption but by inference He took away disputation by similitude saying that it consisted either of like or unlike if of like it were better to examine the things themselves to which they are like if of unlike the comparison is to no purpose CHAP. III. His Apothegmes Writings HE was famous in the Schooles saith Plutarch for as much as hearing his Brother in in a wild rage say Let me perish if I be not revenged he answered and I unlesse I perswade you to lay aside your anger and love me as at first If Hierocles who relates the same story for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ not as Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hat epithite occasion'd the mistake He said 〈◊〉 there is one kinde of sleep a young pliant Deity easie to be driven away the other gray and aged chiefly frequenting old men Pertinacious and inexorable from this God if he once come it is hard to get loose words avail nothing for he is deafe nor can you shew him any thing that may move him for he is blinde Being demanded what the Gods are and wherein they delight Of all things else concerning them saith he I am ignorant but of this I know they hate curious persons He wrot besides other things six Dialogues Panaetius doubts whether they were genuine or spurious their Titles these Lamprias Aeschines Phaenix or as Suidas the Phoenixes Crito Alcibiades The Erotick Of the same names are numbered Euclid the Mathematician a Megarean also whence confounded by Valerius Maximus with the Philosopher Plato saith he â—ent the undertakers of the sacred Altar who came to confer with him concerning the manner and form thereof to Euclid the Geometrâ—cian yielding to his skill and prâ—â—ession That these undertakers came to Plato is evident from the testimony of many others but that he remitted them to Euclid the Geometrician or that Euclid the Philosopher own'd that profession is no where to be proved Oh the contrary Proclus affirms that Euclid the Mathematician was of the Platonick Sect and that Ptolomy King of Aegypt asking if there were any shorter way to Geometry he answered Not any Kings-high-way From the death of Socrates to the first of the Ptolomies are 95 years So that Euclid the Mathematician was much latter then the Philosopher Euclid the Archon in the second year of the 88th Olympiad according to Diodorus Siculus but Aristotle names the Archon for that year Euclees confirmed by his Commentators and by Suidas who only erres a little in the distance of years betwixt him and Euclid the other Archon Salmasius not knowing the name Euclees to be any where found amongst the Archontes and expresly affirming the contrary endeavours to corrupt the Text of Suidas reading Diocles. Euclid the Archon in the second year of the 94th Olympiad Euclid the Soothsayer friend to Xenophon who mentions him Euclid the Stone-cutter named in Plato's Will EVBVLIDES EUBULIDES a Mileâ—ian succeeded Euclid some affirm that Demosthenes the Oratour was his Scholler and that Demosthenes not being able to pronounce the Letter R he taught him by continuall exercise to do it He was a great enemy to Aristotle and much aspersed him In Dialectick he invented many kinds of Interrogation or argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the occult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Electra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bald Of which thus Demosthenes The Oratours sharp Eubulides knowes With subtle forked questions how to pose Speech from Demosthenes not sweeter flowes These are severall kinds of Sophisms which Aristotle in generall defines Eristick Syllogismes from this School borrowed and enlarged afterwards by the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termed by Athenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Cicero mentiens is a captious reasoning not to be dissolved named as most of the rest not from the form but matter the ordinary example being this If you say that you lye when you speak truth you lye But you say that you lye when you speak truth therefore you lye Such is that in Africanus A man having foure hundred Crownes disposeth in Legacies
Parents living with Plato XEnocrates was of Chalcedon Son of Agatho or Agathenor From the years of his life 82. which in all probability ended when Polemo succeeded in the School the first year of the 116. Olympiad it may be gathered that he was born in the fourth year of the 95. Olympiad He heard Plato from his Childhood He was dull of apprehension whence Plato comparing him with Aristotle said one needs a spur the other a bridle what an ass what an horse have I to yoke together He was severe and had a sad look for which reason Plato oft said to him Xenocrates sacrifice to the Graces which was an usuall phrase to meâ—ancholy people Another time Plato sharply reprehended the roughnesse of his disposition which hee took quietly and unmoved saying to one that instigated him to reply in his own defence No this is an advantage to me He accompanied Plato in his voyage to Sicily where at a drinking Feast with Dionysius being honoured with a wreath of Gold instead of a Garland of flowers which were bestow'd upon the guests upon such occasions when he went away he put it upon the Statue of Mercury where they used to leave their ordinary Garments When Dionysius fell out with Plato and threatned to find one that should cut off his head Xenocrates made answer not before he hath cut off this shewing his own Aelian saith that Xenocrates having taken a journey into his own Country Aristotle with his Disciples came to Plato Sâ—eusippus was at that time sick and therefore could not be with Plato Plato being fourscore years old which falls upon the fourth year of the 107. Olympiad the year before his death his memory through age much decay'd Aristotle fell upon him with subtle sophisticall questions whereupon Plato gave over walking in publick and retired with his friends to his own house At the end of the three months Xenocrates returning from his travel finds Aristotle walking where he had left Plato and seeing that he and his friends when they went out of the School went not to Plato but to some other part of the City hee asked one there present what was become of Plato thinking he had been sick the other answer'd he is not sick but Aristotle hath molested him driven him out of the School so that now he teacheth Philosophy in his own Garden Xenocrates hearing this went immediately to Plato whom he found discoursing to his Disciples persons of great worth and eminence As soon as he had ended his discourse he saluted Xenocrates as he used very kindly and Xenocrates him When the company was dismiss'd Xenocrates without speaking a word of it to Plato getting his friends together after he had chid Speusippus for permitting Aristotle to possesse the School made a head against Aristotle and opposed him with his utmost force untill at last he reinstated him in the School Thus Aelian But this story which he acknowledgeth to have taken up on no better authority then vulgar report disagrees with many circumstances of Aristotle's life supported by far more credible Testimonies CHAP. II. His Profession of Philosophie AFter Speusippus had held the School eight years finding himself not able to continue that charge any longer hee sent to Xenocrates intreating him to take it upon him which Xenocrates did in the second year of the 110. Olympiad Lysimachides being Archon not without emulation and dissension with the Peripatâ—ticks for Aristotle at his return out of Macedonia finding Xenocrates possess'd of the Academy instituted a School in opposition to him in the Lycaeum saying Silent to be now most disgracefull were And see Xenocrates possess the Chair Some affirm that Alexander falling out with Aristotle to vex him sent a present to Xenocrates of 50. Talents where of Xenocrates took but 3000. Atticks and sent back the rest saying that he needed it most that was to maintain so many Or as Stobaeus relates it having entertained the Messenger after his usuall fashion go and tell Alexander saith he that after the rate I live I shall not need 50. Talents in all my life The money being brought back to Alexander he asked if Xenocrates had not any friend adding that as for his own friends the wealth of Darius was too little for them He asserted Unity and Duality to be Gods the first as it were Masculine in the nature of a Father raigning in Heaven whom he called also Iupiter the Odd and the Mâ—â—de The other as it were Female and the Mother commanding all things under Heaven This he called the Minde of the Universe He likewise asserts Heaven to be divine and the fiery starrs to be Olympian Gods the rest sublunary invisible Deities which permeate through the elements of matter whereof that which passeth through the air is called Iuno that which through the water Neptune that which through the earth Ceres This the Stoicks borrowed from him as he the former from Plato He continued Master of the School twenty five years untill the first year of the hundred and sixt Olympiad then his Disciple Polemo succeeded him During that time he lived very retired in the Academyâ— and if at any time he went into the City all the trades men and other people thronged to see him CHAP. III. His Vertues and Apophthegmes AMongst his other Vertues he was very remarkable for his Continence of which there is this instance Phryne a famous Athenian Curtezan having laid a wager with some young men his Disciples that he could not resist her enticements stole privately into his bed The next morning being question'd and â—aught at by his Disciples she said The wager they laid was of a man not of a stone To this end he used to mortifie himselfe by incision and cauterising of his flesh His wisdome and Sanctity was much reverenced by the Athenians for being to give his testimony and to swear as the custome was that he spoke nothing but truth the Judges all rose up and cryed out that he should not swear indulging that to his sincerity which they did not allow to one another Being sent with others to Philip on an Embassy the rest received gifts from him and went to treat in private with him Xenocrates did neither and for that part was not invited by him The Ambassadours returning to Athens said that Xenocrates went along with them to no purpose whereupon the Athenians were ready to impose a mulct upon him but when they understood by him that they were at that time to consider cheifly concerning the Common-wealth Philip having corrupted the rest with gifts and that he would not accept any they bestowed double honours upon him Philip said afterwards that of those who came to him only Xenocrates would not take any gifts Being sent in the time of the Lanâ—ack war which was about the second year of the 104th Olympiad Ambassadour to Antipater about the redemption of
proceeded only from ignorance yet that so great that Patricius argues from thence neither Ammonius not Philoponus to be the Authors of his life so are there some other errours which no lesse manifestly appear to have proceeded from malice raised it is likely by the Authors of the other scandalls and imputations wherewith they sought to blast his memory Some affirm that Alexander upon the treason of Callisthenes took a great displeasure against Aristotle for having recommended him to him For though at first writing to Criterus Attalus and Alcetas immediately upon this accident he sent them word that the youths had confessed the plot proceeded only from themselves not by the instigation of any other Yet afterwards in an Epistle to Antipater he imputes the same crime to Callisthenes not without this sharp reflection upon Aristotle The youths saith he were stoned to death by the Macedonians but as for the Sophist I will punish him my selfe and those who sent him and those who entertain in their Cities such as are Traitors to me Hereupon they interpret the bounty of Alexander to Xenocrates and favour to Anaximenes as not proceeding from the magnificence of his disposition but from the displeasure he had conceived against Aristotle whom he endeavoured to vex by obliging his adversaries and aemulators Upon this supposed displeasure was grounded another report that Aristotle conspiring with Cassander against Alexander sent him by Antipater some of the water of Styx wherewith he poisoned Alexander But the Relators hereof differ not a little amongst themselves Diodorus Siculus and Suidas affirme that Alexander was poisoned by Cassander son of Antipater Arianus by Iolla his younger son Porphyrius saith that nothing but the horn of an Asse such as the Asses of Scythia had would contain the poyson Iustine and Pausanias the hoofe of a Horse Pliny and Arrian of a Mule Plutarch and Zonaras of an Asse They differ no lesse about the place whence the water was fetch'd Neither indeed can it be expected there should be a better harmony amongst the Relators of this Fable when there is so great dissention and variety of relations concerning the occasion and manner of his death But the most creditable is that of Ephippus cited by Athenaeus Orosius Iustine and others who averr that Alexander died of a Feaver caused by excesse of drinking CHAP. IX Vpon what occasion he left Athens and went to Chalcis TWelve years Aristoâ—le professed Philosophy in the Lyceum not molested by any for though his eminence in Learning procured him many Aemulators and enemies yet the favour he had with Alexander whilst he lived awed them so much that they durst not make any discovery of the ill will they bore him No sooner was Alexander dead according to Diâ—nysius Halicarnassaeus but some of them conspired against his life To which end Eurymedon a Priest or according to Phaâ—orinus Demophilus accused him of impiety that he introduced some Philosophicall assertions contrary to the Religion of the Athenians that he celebrated Hermias as a God with a hymne and had caused his statue to be set up in the Delphian Temple with an honourable inscription Some affirm hereupon he made an Oration in defence of himselfe at the Court of Areopaâ—us wherein he openly pronounced this verse made out of two in Homer Peares upon pears and figs on figs grow here By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figs on figs reflecting upon the multitude of Sycopâ—aâ—ts which sprung up every day in the City Hence Phavorâ—nus saith he was the first Philosopher that pleaded for himselfe and there was an Oration to that purpose went about many years after under his name But of the truth hereof Athenaeus maketh question Others affirm that Aristotle perceiving the conspiracy that was against his life stole privately out of Athens and went to Chalcis where he spent the rest of his daies returning to his friends who demanded the reason of his going this answer We left Athens that we might not give the Athenians occasion to commit again the same wickednesse they committed against Socrates that they miâ—ht not be guilty of a double crime against Philosophy To Antipater he wrote the fore-mentioned verse Pears upon pears and figs on figs grow here Giving him to understand how dangerous it was for him to live in Athens since the Athenians were wholly addicted to Sycophantisme and calumny This departure of Aristotle from Athens Dionysius Halicarnâ—ssaeus placeth in the second year of the hundred and fourteenth Olympiad Apollodorus a yeer latter perhaps lesse rightly Being neer sixtie two yeers of age very sickly and without hope of living much longer the whole company of his followers came to him and besought him to make choice of a Successor whom after his death they might look upon as the perfecter of those studies whereinto he had brought them There were at that time many excellent Scholars in his School but especially two Theophrastus and Menedemus or rather as Patricius reads Eudemus These excelled the rest in Wit and Learning The first was of Lesbos Eudemus of Rhodes Aristotle answered them he would do as they requested when he saw it convenient Soon after the same persons being present who had made this request to him he complained the wine which he then drank did not agree with his health but was unwholsome and harsh and therefore desired they would send for other sorts both Râ—odian and Lesbian saying he would make use of that which he should finde best for him They go seek finde bring Aristotle first calls for the Rhodian tasts it a strong wine saith he and pleasant then calls for the Lesbian which having tasted both saith he are good but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lesbian is the sweeter whereby every one understood that his choice was not of the wine but of his successour which was Theophrastus of Lesbos a man of extraordinary sweetnesse in discourse and conversation Whence not long after assoon as Aristotle was dead all his Disciples applyed themselves to Theophrastus CHAP. X. His Apophthegms OF his Apophthegmes are remembered these Being demanded what a man got by lying he answered not to be believed when he spoke truth Being reproved for giving mony to a wicked man I saith he gave it compassionating not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Stobaeus not to the man but to humanity He used this saying frequently amongst his disciples and friends the eye recâ—ives light from the air the soul â—rom learning Inveighing against the Athenians he said They had invented two things Corn and Law but made use only of one the Corn. He said The root of learning is bitter the fruit sweet Being demanded what growes old soonest he answered a Benefit Being demanded what is Hope he answered a waking Dream Diogenes the Cynick offered him a fig Aristotle 〈◊〉 that Diogenes had prepared some sharp saying in case he should
some Athenian Prisoners Antipater invited him to sit down to supper whereto he answer'd in the words of Ulysses in Homer O Circe what man is there that is good Before his friends are freed can think of food Antipater was so pleased with the ingenious application of these Verses that he caused the Prisoners immediately to be set at liberty His clemency saith Aelian extended not only to men but often to irrationall creatures as once when a Sparrow pursued by a Hawk flew to his bosome he took it much pleased and hid it till the enemy were out of sight and when he thought it was out of fear and danger opening his bosome he let it go saying that he had not betrayed a supplyant Bion deriding him he refused to make any answer in his own defence for a Tragedy saith he being mocked by a Comedy needs not a reply To one who though he had neither learn'd Musick Geometry nor Astronomy yet desired to be his Disciple Away saith he you have not the handles of Philosophy Some affirm he said I teach not to card wool Antipater comming to Athens met and saluted him which salute he returned not untill he had made an end of the discourse he was about He was nothing proud he assigned a particular businesse to every part of the day a great part thereof to meditation one part to silence Whensoever he pierc'd a vessell of Wine it was sower'd before he spent it and the broaths that were made for him were often thrown away the next day whence proverbially was used the Cheese of Xenocrates of things that last well and are not easily consumed Holding his peace at some detractive discourse they asked him why he spoke not Because saith he I have sometimes repented of speaking but never of holding my peace Yet this man saith Laertius because he could not pay the sine imposed upon Aliens the Athenians sold Demetrius Phaleveus bought him contenting both parties the Athenians with their Tribute Xenocrates with his liberty CHAP. IV. His Writings HE left many Writings Verses Exhortations and Orations their Titles these Of Nature 6 Bookes Of Wisdome 6. Of Riches 1. Arias 1. Of Indefinite 1. Of a Child 1. Of Continence 1. Of Profitable 1. Of Free 1. Of Death 1. which some conceive to be the same with that which is extant amongst the spurious Platonick Dialogues under the title of Axiochus Of Voluntary 1. Of Friendship 2. Of equity 1. Of Contrary 2. Of Beatitude 2. Of writing 1. Of Memory 1. Of False 1. Callicles 1. Of Prudence 2. Oeconomick 1. Of Temperance 1. Of the power of Law 1. Of a Common-wealth 1. Of Sanctiâ—y 1. That vertue may be taught 1. Oâ— Eâ—s 1. Of Fate 1. Of passions 1. Of Lives 1. Of concord 1. Of Disciples 2. Of Iustice 1. Of Vertue 2. Of species 1. Of Pleasure 2. Of Life 1. Of Fortitude 1. Of One 1. Of Idaeas 1. Of Art 1. Of Gods 2. Of the Soul 2. Of Science 1. Politick 1. Of Scientificks 1. Of Philosophy 1. Of Parmenides opinions 1. Archidemus or of Iustice 1. Of Good 1. Of things which pertain to Intellect 8. Solutions concerning Speech 1. Physicall auscultation 6. A summary 1. Of Genus's and Species 1. Pythagorean assertions 1. Solutions 2. Divisions 8. Positions 3. Of Dialectick 14 15 16. Of Disciplines concerning distinctions 9. Concerning Raâ—iocination 9. Concerning Intelligence 4. Of Disciplines 6. Concerning Intelligence 2. Of Geometry 5. Commentaries 1. Contraries 1. Of Numbers 1. Theory of Arithmetick 1. Of Intervalls 1. Astrologick 6. Elements to Alexander concerning a Kingdom 4. To Arybas To Hephaestion Of Geometry 2. Verses 345. CHAP. V. His Death HE died in the 82 year of his age by a fall in the night into a Basin wherein he was drown'd probably in the first yeare of the 116. Olympiad for in that year Polemo his Successour took upon him the School Laertius saith there were six more of this name but mentions only five One very antient skilfull in Tacticks another of the same City and Family with this Philosopher Author of the Oration upon the death of Arsinoe the fourth saith he a Philosopher who writ in Elegiack verse but not happily perhaps the same who Suidas saith was nothing inferiour to this Xenocrates for Continence the fist a Statuary the â—ixt a writer of Songs as Aristoxenus affirm POLEMO POLEMO was an Athenian of OEa a Towne belonging to the Oenian Tribe his Father Philostratus who according to Antigonus Carystius was a Citizen of great account and kept a Chariot and horses Polemo in his youth was very intemperate and dissolute he frequently took a sum of money and hid it in a private corner of some street to supply his extravagances upon occasion Even in the Academy were found three oboli which he had hid under a Pillar upon the same account This wildnesse caused discontent betwixt him and his wife who thinking her self not wel used by him accused him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither did he delight saith Valerius Maximus in Luxury onely but even in the infamy thereof On a time coming from a Feast not after the setting but rising of the Sun and seeing the door of Xenocrates the Philosopher open full of Wine smelling sweet of unguents crown'd with Garlands richly attir'd hee rush'd into his School which was filled with a croud of learned persons Nor contented with so rude an intrusion he â—ate down also intending to make sport at his excellent â—loquence and prudent precepts Hereupon all were offended as the affront deserved onely Xenocrates continuing the same Countenance and gesture fell from the discourse in which he was and began to speak of modesty and temperance with the gravity of whose discourse Polemo being reduced to repentance first took his Garland off from his head and flung it on the ground soon after he withdrew his arme within his Cloake Next hee laid aside the cheerfulnesse of that look which he had formerly when he affected feasting lastly he wholly devested himselfe of Luxury and being thus cured by the wholsom Medicine of one discourse he from an infamous Prodigall became a most excellent Philosopher being from that time forward so addicted to study that he surpass'd all the rest and succeeded Xenocrates in the government of the School which he began in the first year of the 116. Olympiad After he began to study Philosophy he had such a constant behaviour that he retain'd alwaies the same Countenance and kept the same tone in all his speech whereby Crantor was taken with him A mad dog having bit him by the Knee he alone of all the Company seem'd to be unconcern'd in it and a tumult happening thereupon in the City he asked without any disturbance what was the matter In the Theatres also he was nothing moved When Nicostratus the Poet sirnamed Clytemnestra recited somthing to him and Crates Crates was much taken therwith but hee