The lives, opinions, and remarkable sayings of the most famous ancient philosophers. The first volume written in Greek, by Diogenes Laertius ; made English by several hands ...

Diogenes Laertius, Containing the Lives, Opinions, and Apophthegms Of the most Famous PHILOSOPHERS.

The Second Book,

Translated from the Greek by Sam. White, M. D.

The LIFE of ANAXIMANDER.

ANaximander, a Milesian, was the Son of Praxiades. He held that the Beginning and Principle of all things was the Vast Immen∣sity; however no way bounding the Air, the Water, or any other Thing. That the parts were subject to Alteration; but that the whole was immutable; that the Earth lay in the middle, as it were claim∣ing the place of a Center, being of a Sphe∣rical

Figure. That the Light of the Moon was a false Light, as being borrowed from the Sun; which was at least equal to the Earth, and the most pure sort of Fire.

He was the first inventer of the Gno∣men, which he fixed in the Dials of Lace∣daemon, which were then no other than places proper for the observation of the Shadows which the Sun cast; whereby, as Phavorinus records in his Universal Hi∣story, he mark'd out the Tropics and E∣quinoxes, and erected Horoscopes. He was also the first who undertook to delineate the Perimeter or Circuit of the Earth and Sea, and to frame a Sphere that 'embo∣dy'd both those Elements. Which done, he set down in writing a short Exposition of such things as occur'd most plainly to his Apprehension.

In the second year of the fifty eighth Olympiad he had attained to the sixty fourth year of his Age, as Apollodorus the Athenian declares in his Chronicle, and dy'd not long after; but he flourish'd in his prime, during the Reign of Polycrates, Tyrant of Samos.

It is reported, That one time among the rest, as he was singing, certain Boys laugh'd at him, which when he under∣stood, Therefore, said he, it behoves us to sing so much the better, because of the Boys.

There was also another Anaximander, a Milesian likewise, who was an Historian, and wrote in the Ionic Dialect.

The LIFE of ANAXIMENES.

ANaximenes, a Milesian also, was the Son of Eurystratus, and a Hearer of Anaximander, and as some say, of Parme∣nides likewise.

He affirm'd the Air and the Infinite Im∣mensity to be the beginning of All things, and that the Stars did not move above the Earth, but round about it. He wrote in the Ionic Dialect, affecting a plain and concise Style. He was born in the sixty third Olympiad, as Apollodorus testifies, and dy'd about the time that Sardis was ta∣ken.

There were also two others of the same name, born in Lampsacus; the one an Ora∣tor; the other, an Historian, and Nephew to the Rhetorician, who wrote the History of Alexander's fam'd Atchievements.

There are likewise extant two Epistles of Anaximenes the Philosopher to Pytha∣goras, of which the first ••uns thus.

Anaximenes to Pythagoras.

THales himself in the progress of his Studies from the flower of his Youth to his Old Age, was not alto∣gether free from misfortune. For, as it was his custom, going forth one night with his Maid Servant to behold the Stars, in the midst of his serious Contem∣plation, forgetting the situation of the place, while he went forward gazing up to the Skies, he fell down a steep Preci∣pice. This was the end, say the Milesi∣ans, of that famous Astrologer. But we, among the rest of his Scholars, forget not the Man, nor our Children, who are his Disciples likewise: But we embrace his Doctrine, and ascribe the beginning of all our Learning to Thales.

His second Epistle was this that follows.

Anaximenes to Pythagoras.

CErtainly thou did'st consult our Ad∣vantage more than our selves, in returning from Samos to Crotona, where thou livest in Peace. For the Sons of Aeacus are offensive to others, and for the Milesians, they are in subjection to

their Tyrants. And the King of the Medes threatens us severely too, unless we will submit our Necks to the Yoke of Servitude: But as yet the Ionians seem readily resolv'd to fight with the Medes both for their own, and the Liberty of their Neighbours. But the Enemy so surrounds, and over-powers us at pre∣sent, that we have little hopes to pre∣serve it. How then is it possible for A∣naximenes to mind his Contemplation of the Skies, living as he does, in continual dread of Perdition or Slavery. But thou enjoyest a perfect Tranquillity; ho∣nour'd by the Crotonaeans, and other Ita∣lians and crowded with Disciples out of Sicily.

The LIFE of ANAXAGORAS.

ANaxagoras, a Clozomenian, the Son of Hegesibulus, or Eubulus, was a diligent Disciple of Anaximenes.

He was the first who attributed to Mat∣ter Sense and Reason; thus beginning his great Work, which is both delightful, and loftily compos'd, All things at the be∣ginning

sprung together; then came the World's Intelligence, and shap'd and em∣bellish'd every individual Species; where∣as it was call'd the Great Intelligence. Of which thus Timon in his Silli.

For thus fam'd Anaxagoras profoundly taught, That the vast Mind like some great Hero fought Rebellious Chaos, that disdain'd controul; And then it was, that the Worlds mighty Soul Millions of ranging formless Bodies fix'd; Rammass'd, Compacted, here conjoyn'd, there mix'd; Ʋntil at length the vanquish'd Mass gave o're, And all agreed, that was confus'd before.

This Person was not only eminent for his Birth and Riches, but for the Gran∣deur of his aspiring Mind. For he sur∣render'd his Patrimony to his Relations; at what time being by them tax'd for neglecting his Estate; What then, said he, are not you sufficiently able to take care of it? Soon after he left 'em all, and retir'd him∣self to the Contemplation of Nature, not minding publick or private Affairs. In∣somuch that to one who thus accosted him; What! then takest thou no care of thy

Country? Yes, said he, no Man more, poin∣ting to the Heav'ns.

He is said to have been twenty years of Age when Xerxes invaded Greece, and to have liv'd seventy two. But Apollodorus in his Chronicle, affirms him to have flou∣rish'd in his prime in the Seventieth Olym∣piad, and that in the first year of the Se-Seventy eighth Olympiad he ended his days.

He began to divulge his Philosophical Exercises at Athens, under Callias, in the twentieth year of his Age, as Demetrius Phalereus reports, in his Compendium of the Athenian Rulers: Where, they say, he continu'd thirty years.

He affirm'd the Sun to be a massy Plate of Red-hot Iron, bigger than the Pelopon∣nesus. Which some assert to have been the Opinion of Tantalus before him. He held that the Moon was full of Habitati∣ons, Mountains and Vallies; and that the Principles of all things were endu'd with similitude of Parts. For that as the dust and filings of Gold might be embody'd into a Mass; so was the Universe com∣pos'd of little Bodies consisting of similar Particles. That heavy Bodies possess'd the lowermost place, as the Earth; Light things the uppermost, as Fire; and the Middlemost he assign'd to Air and Wa∣ter.

That the Sea lay below the Earth, which was broad; the moisture being ex∣haled by the Sun. That the motions of the Stars were at first disorderly and con∣fus'd, as it were over the Top of the Earth, or the Pole which always appears: but that afterwards, the change of Incli∣nation happen'd: That the Milky-way was only the Reflexion of the Sun, where none of the Stars could cast their Light. That Comets were only the Meeting to∣gether, or Conjunctions of all the Planets sending forth flames of Fire, which danc'd to and fro according to the Motion of the Air. That the Rarifying the Air by the Sun was the occasion of Winds. That Thunder was a compression of the Clouds; Light'ning a brushing of the Clouds one against another. That an Earthquake was the return of the Air from the Sub∣terraneal Parts. That all Living Crea∣tures sprung at first from a mixture of Moist, Hot and Earthy; and then begat each other. That Males were generated in the right, Females in the left side of the Womb.

It is reported that he foretold the fall of the Stone, near the River of Aegos, call'd Aegos-Potamos, which he said would fall from the Sun. Whence Euripides, who was his Disciple, in his fable of Phaeton,

calls the Sun a Golden Mass, or Clod of Gold. Coming to Olympia, he sate himself down, covered with a Leathern Hide, as if it had been going to rain; and being asked, whether he thought the Sea would ever overflow the Mountains of Lampsacus? Yes; said he, un∣less it want time. To the question, to what purpose he was Born? He replied▪ To contemplate the Sun, the Moon, and the Heavens. To one that told him, he had lost the Athenians. Not so, said he; but they me. Beholding Mausolus's Tomb, Asump∣tuous Monument, said he, is a great Estate Metamorphosed into Stone. To one who griev'd that he should dye in a foreign Country, The Descent, said he, to the In∣fernal Shades is every where alike. He was the first, as Phavorinus relates in his Uni∣versal History, who affirmed that Homer's Poem was composed of Vertue and Ju∣stice. To which Opinion of his Metrodo∣rus of Lampsacus, his intimate Friend, is said to have contributed very much, who was the first that essayed to write of Na∣tural things in Poetry. However Anaxa∣goras was the first who ever published any Treatise written upon that Subject.

Silenus also farther reports, in his first Book of History, that a Stone fell from Heaven in the time that Dimylus Ruled;

at what time Anaxagoras aver'd, that the whole Heaven was Composed of Stones; only that the Swiftness of the Circumrota∣tion fixed 'em in their Places, which other∣wise would suddenly loosen and fall down.

But as to his being called in Question, there are various Reports. For Sotion in his Succession of the Philosophers, asserts that he was accused of Irreligion by Cleo, because he held the Sun to be a Red-hot Mass of Iron: for which, when Pericles his Scholar defended him, he was fin'd fifty Talents, and exiled his Country.

Satyrus also in his Lives, reports that he was accused by Thucydides, who always opposed Pericles, not only of Impiety, but Treason; and in his absence was Condemned to Death. At what time when he received the News, both of the Sentence pronounced against him, and the Death of his Sons; as to his Condem∣nation, he answered, That it was no more than what Nature had long before decreed, that both he and they should Dye. As to the Death of his Sons, he replied, That he well knew▪ he had not begotten 'em to be Immortal. Yet some there are, who attribute these Sayings to Salon, others to Zenophon. How∣ever Demetrius Pha••areus records in his Treatise of old Age, that he buried his Sons with his own Hands. On the other

side Hermippus relates, that he was impri∣soned, in order to his Execution. But then Pericles coming into the Assembly, asked the Rulers, whether they could accuse him of anything that reached his Life? who returning no answer; Why then said he, I am his Disciple, and therefore beware how ye destroy a Man impeached only by Malice and Calumny, but ra∣ther take my Advice, and let him go. Which was accordingly done. However he took the affront so hainously, that he would not stay in the City.

In opposition to this, Jerome in his se∣cond Book of Commentaries, asserts, That Pericles caused him to be brought into Court, tottering every Step he went, as being spent with Age and long Sickness; and that he was acquitted rather through the Compassion of the Judges, than that he was found innocent of what was laid to his Charge. So strangely do Authors vary in their Reports concerning his Con∣demnation.

He was also thought to have born De∣mocritus a grudge, for refusing him a Con∣ference which he desired. At length re∣tiring to Lampsacus, he there ended his days. And being asked by the Magistrates of the City whether he had any particular Command to lay upon 'em, he desired

that the Boys might have Liberty to Play, every Year during the Month wherein he died, which Custom is observed to this Day. He was honourably interred by the Lampsacenses, who caused this Epigram to be engraved upon his Monument.

Here he, who th' utmost bounds of Earth and Skies, For Truth and Knowledg rang'd, entombed lies.

To which we shall add this other of our own.

For saying that the Sun was but a Mass Of Iron Red-hot, doom'd Anaxagoras To Death great Pericles sav'd; which danger past, Another Error was his End at last.

There are also three more of the same Name. The first an Orator and Scholar of Isocrates. The Second a Statuary, of whom Antigonus makes mention; and the third a Grammarian, the Disciple of Ze∣nodorus.

The LIFE of ARCHELAƲS.

ARchelaus, an Athenian, or Milesian, was the Son of Apollodorus, or of Mido as others affirm, the Disciple of Anaxagoras, and Socrates's Master. He was the first that introduced natural Philoso∣phy out of Ionia into Athens, and was therefore called the Naturalist. However he was the last Professor of natural Phi∣losophy, Socrates soon after advancing the Study of Ethics, of which nevertheless, he himself, in his Life-time, did not seem to have been utterly Ignorant; for he made several of his publick Readings, up∣on the Subjects of Law, of Morality and Justice. Which being borrowed from him, and propagated by Socrates, he was therefore look'd upon as the first Inventor of Ethics. He asserted two Principles of Generation, Heat and Cold; and that Living Animals were first created out of Mud; and that Good and Evil did not proceed from Nature, but from the Law. For all which he gave these particular Reasons; First, that the Water being melt∣ed and dissolved by the Heat, when it

came to be thickned by the fiery Mixture, made the Earth; but being fluid, produ∣ced the Air: whence it came to pass, that the one was curbed by the circular Moti∣on of the Air, the other by that of the Fire. Then, that living Animals were begotten out of the hot Earth, which dis∣solved the Mud into a Substance, almost like Milk, for their Nourishment: and that after the same manner Men were pro∣duced. He was the first who defined the Voice of Man to be the Repercussion of the Air; and affirmed that the Sea was a vast Body of Water, strained through the Earth, into the Cavities of the terre∣strial Globe, that the Sun was the bigger of the Stars, and the whole was infinite.

Besides this Archelaus there were three others of the same Name. The one Cho∣rographer, who made a distinct Mapp of that part of the World, over which Ale∣xander had marched. Another, who wrote of natural Productions: the third an Orator, who also wrote of the Art of Rhetoric.

The LIFE of SOCRATES.

SOcrates was the Son of Sophroniscus a Stone-cutter, and Phaenareta, a Mid∣wife, as Plato witnesses in his Theaetetus; however he challeng'd Athens for his Country, as being born in Halopex, a lit∣tle Village in the Athenian Territory.

He is said to have assisted Euripides in composing his Tragedies. Which occa∣sion'd the following Verses of Mnesilo∣chus.

New from the Mint, the Phrygians here be∣hold, Made by Euripides, as we are told; But whispers run that Socrates was he Who gave perfection to the Tragedy.

In another place he calls him Socrates's Wedge: And Callias in his Pedaetae, thus retorts upon Euripides.

And why not I look great? O Sir, you may; For Socrates assists your Verse, they say.

Nor is Aristophanes less severe in his Clouds.

This is the great Euripides, whose Plays Are full of Wisdom, but who bears the praise?

He was a Hearer of Anaxagoras as some report, but of Damon, as Alexander as∣serts in his Successions, who being condem∣ned to death, he follow'd Archelaus the Naturalist, by whom he was belov'd in the worst Sence, as Aristoxenus relates. But Doris affirms, That he serv'd as an Apprentice, and then working at his Trade of a Stone-Cutter, made the Statues of the Graces in their Habits, which are to be seen in the Acropolis, or Castle of A∣thens. Which occasion'd the following lines of Timon in his Silli.

From These a shabby Stone-Cutter, for sooth, A babler about Law, to tell ye truth, His Learning boasts; the Grecian's Prophet he, If you'l believe him, quaint in Sophistry, A scoffing Droll, a Sub-Athenian; more, The cursed'st Flatterer, e're known before.

For as Idomeneus relates, he was a very smart, and ready Orator; only the thirty Tyrants forbid all teaching or practising the Art of Rhetoric, as Zenophon testifies: And he is severely censur'd by Aristopha∣nes, as one that could make a good Cause

of a bad one. Moreover, as Phavorinus writes in his General History, he was the first who, together with Aeschines, his Scholar, taught Rhetorick in his Publick School. Which Idomeneus also testifies in his Life of Socrates. He was also the first who discours'd of the Government to be observ'd in Humane Life and Con∣versation, and the first of the Philosophers who was publickly Executed after Con∣demnation. And Aristoxenus also the Son of Spintharus reports him to have been the first that demanded money for teach∣ing. But Demetrius of Byzantium relates, that Crito brought him off from that Mer∣cenary Trade of begging, and growing in love with his great Parts, and the per∣fections of his Mind, became his bountiful Scholar. After he had cry'd down Na∣tural Philosophy, as neither beneficial nor profitable to Mankind, he introduc'd E∣thicks, which he publickly taught in the Work-Houses, and Market-places; ex∣horting the People only to study that, which according to the Verse in Homer,

In civil Converse and each Family Might civil most, or most destructive be.

And such was his vehemency in dis∣course, that he would frequently bend

his fists, knock his knuckles one against another, and twitch the hairs of his Beard from his Chin, after such a strange man∣ner, that the People contemning his antic Gestures, would laugh at him, and offer him twenty affronts; which nevertheless he bore with an extraordinary Patience. Insomuch that once being spurn'd and kick'd by a certain Person, to another that admir'd at his forbearance, he made answer, What if an Ass had kick'd me, should I have presently su'd him for it? Thus much Demetrius. He never thought it neces∣sary to travel, unless, when any occasion call'd him to the Wars. All the rest of his time he staid at home, and spent it wholly in conversing and disputing with his familiar Friends; not so much to con∣vince them of their own Opinions, as to find out the Truth himself. To Euripides, who ask'd him what he thought of a Treatise of Heraclitus's, which he had gi∣ven him to read, he reply'd, Those things that I understand are Genuine and Masc••∣li••e; and so perhaps may they be likewise which I do not understand; yet they want a Delian Diver.

He was very careful to exercise his Bo∣dy, and therefore he enjoy'd a most heal∣thy and strong Constitution: Insomuch that in the Expedition against Amphipolis,

at the Battle of Deli••s, he sav'd Xenophon that was fallen from his Horse, and moun∣ted him again. And when all the rest of the Athenians fled, he retreated fair and softly, and frequently look'd back with∣out the least disturbance, resolv'd to have defended himself, had any one adven∣tur'd to assail him. He also serv'd in the War against Potidaea by Sea; in which Expedition he is reported to have stood a whole night in one Posture. More than that, after a single Victory obtain'd by his own Valour, he yielded the honour of the action to Alcibiades, by whom he was highly esteem'd, as Aristippus relates, in his fourth Book of Ancient Delights. I•• the Ch••••••e reports him to have travel'd with Archelaus into Samos. Aristotle also affirms, that he visited Pytho; and Pha∣vorinus in his first Book of Remembrances, that he survey'd the Isthmus.

He was a person resolv'd and obstinate in his Opinions, and a great Champion of Democracy, which is apparent from hence, that he withstood both Critias, and his Fa∣ction, who commanded Leontes the Salami∣nian, a rich Man, to be sent for, that he might be put to death; and was the sole Person that adventur'd to pronounce judg∣ment, contrary to the ten most powerful Captains; and when the Prison doors

were set open to him, to go where he pleas'd, refus'd; severely chid those that wept for him; and when fetter'd, molli∣fy'd the fury of his Enemies with his soft and smooth Language. He was a person contented with his present condition, and Majestic. So that, as Pamphila relates, when Alcibiades had giv'n him a large piece of ground whereon to build him a House; said he to his Benefactor, Hadst thou given me a pair of Shoes, and a Hide to make 'em my self, would it not appear very ridiculous in me to accept it? And when he saw the vast variety of Commo∣dities that were put to sale among the Multitude, he was wont to say to himself, How many things are there in the World of which I have no need! And it was his cu∣stom frequently to repeat the following Tambicks.

Silver and Purple, breeding so much strife, Fit for Tragoedians, not for Humane Life.

He despis'd Archelaus the Macedonian, Scopas the Crannonian, and Eurylochus the Larissaean, refusing the money which they sent him, nor vouchsafing so much as to give 'em a visit. So orderly and tempe∣rate in his Dyet, that in all the Conta∣gions which happen'd at Athens in his time, he never was sick.

Aristotle tells us, that he married two Wives; the first Xantippe, by whom he had a Son call'd Lamprocles. The second Myrto, Daughter of Aristides the Just; whom he marry'd without any Portion; and by whom he had Sophroniscus, and Menexenus. Some there are who affirm, That Myrto was his first Wife; though o∣thers report that he was marry'd to both at the same time; and among the rest Sa∣tyrus, and Hieronymus the Rhodian. For it is said, that the Athenians finding a de∣cay of Men, and that there was a neces∣sity of propagation, made a Decree, that any Man might marry one Town-born Wife, and get Children of another; which Socrates did.

He had a loftiness of mind that scorn'd all those who ridicul'd him. He glory'd in his frugality, and was frequently wont to say, That he who eat with an Appe∣tite, had the least need of variety of Food. And he that drank with a Gusto, least de∣sired change of Liquor: And that he who wanted least, came nearest to the Gods. And this we may learn from the Comoedi∣ans, not aware of the Encomiums which they give him, while they labour to vili∣sie him. As for Example in Aristopha∣nes▪

In Wisdom justly aspiring to excell, How sweetly 'mong th' Athenians dost thou dwell!

And then again,

Serious and Musing though we know thee well, For Toil attends on Quest of knowledge still, Yet thou Eternal Drudge, or sit, or walk, Art never tyr'd with pondering, nor with talk▪ Cold ne'er molests thee, nor the fond desire Of sumptuous Food, or Wine, which Fools ad∣mire.

Moreover, Amipsias introducing him in a long Thread-bare Cloak, thus bespeaks him:

O Socrates, of a few Men the best, of many the vainest, and art thou at last come amongst us with thy wonted patience? How camest thou by this Winter Cloak? Certainly this misfor∣tune befell thee through the Villany of the Leather-Dresser.

But we must say this of him, that he would never flatter any Man for a Meals Meat. And Aristophanes does but acknow∣ledge the Grandeur and Loftiness of his mind, where he says,

With pompous Gate he struts along the streets, And frowns and scowles on every one he meets. And though no Shoes upon his Feet he wears, Yet still his haughty Count'nance nothing fears.

However sometimes, to humour the oc∣casion, you should see him appear in splen∣did and modest Habit: as when he went to visit Agatho, in Plato's Symposium. And such was his Eloquence, that it was equal∣ly prevalent whether to perswade or dis∣swade the same thing. Insomuch that when he disputed with Theaetetus, concer∣ning Knowledge, he sent him away like one that thought himself inspir'd. And with Euthyphron who prosecuted his Fa∣ther, and had summoned him for Tryal at such a day, discoursing concerning Ju∣stice and Piety, he diverted him from his purpose, and made him let fall his Suit. Convincing Lysis also, he made him a most Moral Man. For he had a peculiar facul∣ty to adapt his words to his matter. And Lamprocles, so undutiful and cruel to his Mother, as Xenophon relates, by soft per∣swasion he overcame, and brought to re∣spect and reverence her. The same Xe∣nophon also testifies, that he diverted Glau∣co, the Brother of Plato, from medling with State Affairs, by convincing him of

his Ignorance, and want of Experience. On the other side, he admonish'd and o∣ver-perswaded Charmides to apply him∣self to public business, as being fit for it. He also encourag'd the great Captain Iphi∣crates, by shewing him the Cocks of Mi∣das the Barber, and Callias, fighting toge∣ther. Wherefore Glauconides thought him fit to walk about the City, but no other∣wise than a Pheasant or a Peacock.

He was wont to say, 'twas to him a wonder, that every Man should be able to utter those things which he has in his mind; but could not be able to tell how many Friends he had: So negligent we were in the observance of our Benefa∣ctors.

To Euclides that apply'd himself with a more than ordinary diligence to cavil∣ling Disputes, O Euclides, said he, thou knowest how to make use of Sophisters, but not of Men. For he look'd upon it as an idle study for a Man to mind those things, as Plato records in his Euthydemus.

He refus'd the Servants that Charmides offer'd him, to attend him when he went abroad; and some there are who report, that he despis'd the beauty of Alcibiades. Only he extoll'd Leisure, as the best thing which a Man could enjoy, as Xenophon witnesses, in his Symposium.

He farther held, that there was but one Chief Good, which was Knowledge: And one thing Evil above all the rest, and that was Ignorance. Riches and Nobility of Birth, he said, were so far from deserving to be valu'd or esteem'd, that they were rather the Fountain of all mischief. There∣fore to one who told him that the Mo∣ther of Antisthenes was a Thracian, Why, couldst thou believe, said he, that such a No∣ble Person could have been born of two Athe∣nians? He order'd Crito to redeem Phae∣do, whom Captivity had reduc'd to ply at the Brothel-Houses for a Livelihood, and made him a great Philosopher. At his leisure hours he learn'd to sing to the Harp; affirming it was no shame for a Man to learn what he knew not before. He accustom'd himself very much to dan∣cing, esteeming that sort of Exercise, as very much conducing to Health. He af∣firm'd, That the Deity had endu'd him with the gift of Fore-knowledge: And it was one of his Maxims, That to begin well was not only no small thing, but the chief∣est thing of all; and that he only knew this, that he knew Nothing.

Being ask'd, What was the Vertue of a young Man? He answer'd, Nothing to Excess. Then for Geometry, he said, it behov'd Men to study it so long, till

they were able to give and take Land.

When Euripides in his Auga repeated this Expression concerning Vertue, 'Twas best to let her go at Random; He rose up and left the Stage, saying as he went off, That it was a ridiculous thing to deem a lost Slave worthy to be sought after and found out again, but to suffer vertue to perish. To the Question, whether best to marry or not, he answer'd, Let a Man do which he plea∣ses, he will repent.

It was a saying that he wonder'd at Stone-Cutters, who endeavour'd to make the Stones as like to Men as they could, but never took care to prevent their being like Stones themselves.

He would be always exhorting young Men to view themselves in their Looking-Glasses; that if they saw themselves fair and comely, they might render themselves worthy of their Beauty: But if deform∣ed, that they might hide the defects of the Body, by improvements of the Mind.

Having invited certain wealthy Persons to Supper, and perceiving Xantippe asha∣med of his short Commons, Come, come, said he, never let it trouble thee; If they be moderate and thrifty Men, they will bear with me: If they be proud and luxurious, we shall have no occasion to mind 'em.

He was wont to say, That other Men liv'd, that they might eat; but that he eat only that he might live. Concerning the vulgar Multitude, he said, they were like a vast sum of Money, where a Man refuses to take the pieces one by one, but never scruples to carry away the whole Heap. When Aeschines told him he was poor, and had nothing else to give him but himself; How! said he, and art thou not sensible that thou givest me the greatest gift thou can'st e'er expect to be Master of in this World?

To one that murmur'd to find himself despis'd, when the thirty Tyrants came into Power, Oh, said he, d'ye repent at length? To another, who brought him the news that the Athenians had condemned him to dye; Very good, said he, and Na∣ture has condemned them. Which saying is ascribed by others to Anaxagoras. To his Wife, that cry'd to him, Thou dy'st un∣justly: Do'st wish, said he, it had been justly?

Dreaming that he heard a Person recite this Verse to him in his sleep,

On the third day come thou to Phthia's Plains.

He told Aeschines that he should dye within three days.

Upon the day that he was to drink the Hemlock draught, when Apollodorus of∣fer'd him a sumptuous upper Garment to cover him expiring, What! said he, my own Cloak suffic'd me while I liv'd, and will it not serve me to dye in? To one who brought him word, that a certain Person curs'd and rail'd at him, It may be so, said he, for he never learn'd to speak any better. When Antisthenes held up his upper Gar∣ment, and shew'd it full of holes to the light, I see, said Socrates, thy vanity through the Rents of my Cloak. To one that cry'd to him, Does not such a one abuse thee? No, said he, for his words concern me not. He said, 'twas expedient for him to expose himself on purpose to the Comoedians. For if they tell us our faults, we ought to cor∣rect 'em in our selves; if not, their Scoffs are nothing to Us. To Xantippe, that first read him a Curtain Lecture, and then threw a Bowl of Water in his Face. Did I not tell ye, said he, that when Xantippe thunder'd, she would rain soon after. To Alcibiades telling him, That Xantippe's Bil∣lingsgate Language was not to be endur'd; Oh! said he, I have accustom'd my self to it, and it troubles me no more than the noise of the Mill offends the Miller: And then ad∣ding, Dost not thou bear with the cackling of thy Geese? To which Alcibiades reply∣ing,

that they brought him Eggs and Gos∣lins: And Xantippe, said he, has brought me Children. Another time, when she pull'd his Cloak from his back, and his fa∣miliar Friends advis'd him to chastise her with his fists, Well advis'd, by Jove, said he, for you, while we are together by the Ears, to laugh at us, and cry, well done Socrates, bravely done Xantippe. Therefore, he said, that a Man must use himself to a morose ill humour'd Wife, as Jockies order their high mettl'd Horses. For by breaking Them of their Jades tricks, they learn to ride others with pleasure. So I, said he, being accustom'd to Xantippe's bawling, can the more easily brook the indignities of Men when I come abroad. These, and such like Sentences and Admonitions, when he had both utter'd and practis'd every day, he was applauded by the Py∣thian Priests, who return'd that Answer to Chaerephon, which is in every Bodies Mouth.

Of all Men living, Socrates the Wisest.

This drew upon him the envy of seve∣ral, especially those, who having a proud and impertinent conceit of themselves, he always despis'd for Fools and Nonsen∣sical fellows; of which number was Any∣tus,

as Plato relates in his Memnon. This Anytus therefore not brooking the Jokes and Sarcasms that Socrates daily put upon him, first embitter'd Aristophanes; after that he incensed Melitus to draw up an Indictment against him, laying Impiety, and corrupting of Youth to his Charge. Thereupon Melitus drew up the Bill, and Polyeuretus took upon him the Prosecution, as Phavorinus relates in his Universal Hi∣story. Polycrates the Sophister compil'd the Declamation against him, as Hermip∣pus reports; though others will have Anytus himself to be the Person; and Lyco the Orator manag'd the Tryal. But Antisthenes in his Successions of the Philo∣sophers, and Plato in his Apologies, relate him to have had three Accusers, Anytus, Lyco, and Melitus. Anytus took the Ci∣tizens, and Tradesmens part; Lyco ap∣pear'd for the Orators, and Melitus stood for the Poets, who had every one felt the lash of Socrates's Reprimands. But Pha∣vorinus in his first Book of Remembran∣ces, tells us, that the Oration fix'd upon Polycrates could not be his, for that there is mention made therein of the Walls that were repair'd by Conan; which was not done till six years after the death of Socra∣tes. Now the form of the Process ran thus: For it still remains to be seen, says

Phavorinus in the Metroum; Melitus of Pithea, the Son of Melitus, accuses Socrates the Alopecian, the Son of Sophroniscus, of the following Crimes. Socrates does im∣piously, not believing those to be Gods, which the City believes to be so, but in∣troducing other strange Deities. He does impiously in Corrupting and Seducing the Youth of the City. Wherefore his pu∣nishment ought to be Death.

Soon after, when Lysias had read the Apology which he had made for him, 'Tis an exceeding Eloquent, and Polite Ora∣tion. Lysias, said the Philosopher, yet it no∣thing concerns me; for it was more like a judicial piece of Pleading than was proper for a Philosopher to own. But then Lysias de∣manding, if the Oration were good, and lik'd him, wherefore it were not conveni∣ent for him? May not, said he, my Gar∣ments and Shoes be very splendid and fashion∣able, yet not fit me?

At the time of the Tryal, Justus of Ti∣berias in his Stemma relates, that Plato as∣cended into the Pulpit, and thus begin∣ning his Harangue, Though the youngest in years, O Men of Athens, of any that ever yet ascended into this Place: He was presently interrupted by the Judges, who cry'd out, Come down then. Thereupon he was cast by two hundred eighty and one Voices.

After which the Judges debating whether to punish his Body or his Purse, he told 'em, he was ready to pay twenty five Drachma's, though Eubulides affirms, that he promis'd a hundred. Upon which the Judges being divided in their Opinions, I should have thought, said he, for what I have done I might rather have been reward∣ed, and allowed the Public Maintenance of the Prytaneum. But that put 'em into such a Heat, that they presently condem∣ned him to death, with a new access of fourscore Voices more. Thereupon he was thrown into Irons. Nor was it many days after that, before he drank the poy∣sonous Juice; uttering at his death those Raptures of Morality & Philosophy, which Plato has recorded in his Phaedo. There are some who affirm that he wrote that Hymn to Apollo and Diana, which begins,

Diana, Hail, and Thou bright Delian Youth, Apollo, Hail; renowned Off-spring Both.

Though Dionysodorus will not allow it to be his. He also wrote an Aesopian Fa∣ble, highly significant, and to the purpose, which thus began,

The wise Aesopus his Corinthians taught, Not to trust Vertue with the common Rout.

This was the Exit which Socrates made out of the World. But soon after the A∣thenians so sorely repented of what they had done, that they shut up for a time all their Places of Public Sports and Exerci∣ses: And for his Judges, some they Exil'd, and condemn'd Melitus to Death: But the Memory of Socrates they honour'd with a Brazen Statue, the Workmanship of Lysippus, which they erected in the chiefest Street of the City. Anytus also, being then beyond the Seas, the Hera∣cleots exterminated the same day. Nor were the Athenians thus unkind to Socra∣tes alone, but to several other Illustrious Persons also. For, as Heraclides reports, they Fin'd Homer fifty Drachma's, as be∣ing a mad Man; and condemn'd Tyrtaeus for a Fool; though they honour'd Asty∣damas the first of Aeschylus's Scholars with a Brazen Statue. Which Euripides throws upon 'em as a reproach, in his Palamedes.

Y'have slain, y'have slain the Wise sweet-sing∣ing Muse. That liv'd among ye free from all abuse.

However Philochorus affirms that Enri∣pides dy'd before Socrates.

He was born, as Apollodorus relates in his Chronicle, under the Government

of Aphsephion, in the fourth year of the 77th. Olympiad, upon the sixth day of the Month Thargelion, or April, when the A∣thenians purifie their City with a Solemn Procession, the very same day that the Delians affirm Diana to have been born.

He dy'd in the first year of the ninety fifth Olympiad; in the seventieth year of his Age: Which Demetrius Phalereus also testifies, in opposition to others, who will not allow him to have liv'd above sixty. However they were Disciples of Anaxa∣goras, both he, and Euripides, who was born in the first year of the seventy fifth Olympiad under the Government of Cal∣lias.

Now it seems to me that Socrates ap∣ply'd himself also to Natural Philosophy; which appears by his Discourses of Provi∣dence, mention'd by Xenophon, though he never made any set Orations, but such as concern'd Morality, and the well order∣ing of Humane Life. And Plato in his Apology, making mention of Anaxagoras and other Philosophers, discourses of those things which Socrates is said not to have deny'd, as attributing all to Socrates. Ari∣stotle also reports, that a certain Magician, coming out of Syria to Athens, reprehen∣ded Socrates for many things, and fore∣told his violent Death. As for any Epi∣grams

that were made upon him, we find no other, but this of our own.

Now Nectar sip among the Gods, for thee Great Socrates, the Delphian Deity, Pronounc'd the Man (and sure the God was wise) Whom he for wisdom above all did prize. Ingrateful Athens in a poyson'd Bowl; To Starry Mansions sent thy swimming Soul; The more ingrateful they, and vile much more, That drank such Wisdom from thy Lips before:

Aristotle tells us in his Poetics that An∣tiochus of Lemnos, and Antiopho, an ex∣pounder of Prodigies, labour'd highly to be his Emulaters; as Onatas and Kydo vy'd with Pythagoras, Sagaris with Homer living, and Xenophanes after his death: Cecrops with Hesiod; Pindar with Amphi∣menes the Coan; Thales with Pherecydes; Bias with Salarus of Priene; Pittacus with Antimenides, and Alceus; Sosibius with Anaxagoras; Simonides with Timocreon. Now of those that succeeded Socrates, and were called Socratics, the most eminent were Plato; Xenophon and Antisthenes. Of those that were call'd the Ten, the most famous were Aesthines, Phaedo, Euclid, and Aristippus.

There was also another Socrates, who was an Historian, and wrote the History of Argos; another a Bithynian, and a Pe∣ripatetic; a third, a writer of Epigrams, and a fourth, a Coan, who set down seve∣ral Forms of Supplications to the Gods.

The LIFE of XENOPHON.

XEnophon, an Athenian, was the Son of Gryllus, Born in the Village of Ar∣geus: modest to Excess, and the most lovely Person living.

It is reported, that meeting Socrates in a narrow Passage, he held up his Stick, and having stopped him from going for∣ward, asked him where he might purchase such and such things, that were necessary for humane Use: to which, when Socra∣tes had returned him an Answer; Socra∣tes asked him again, where good and ver∣tuous Men were to be found; which sud∣den question putting Xenophon to a non∣plus, Follow me then, said Socrates, and Learn: and so from thenceforth, Xenophon became a Hearer of Socrates: and was the first, who taking Notes of what he heard, afterwards made his Observations public in writing to all the World; being

also the first that wrote the History of the Philosophers. He was in Love with Clini∣••s, as Aristippus relates in his fourth Book of the delights of the Ancients, to whom he is said to have used these Expressions.

And now Clinias, I behold thee with more delight, than all things else whatever, that are accounted Beautiful among Men. Nor would I value my be∣ing Blind as to all other Objects, so I might enjoy the Sight of Clinias only. But I am perplexed all Night, and dis∣quieted in my Dreams, because I see not Him. But I return the choicest of my Thanks to Day and to the Su••,

because they shew me Clinias again. As for his Friendship with Cyrus, he gained it in this manner. There was then in the Persian Court, a familiar Friend of his, Proxe∣nus by Name, by Birth a Boeotian, the Di∣sciple of Gorgius Leontinus, well known to Cyrus, and by him highly beloved. He remaining at Sardis with Cyrus sent an Epi∣stle to Xenophon and then at Athens, in∣viting him to an Acquaintance with the Prince, Xenophon, shewed the Letter to Socrates, and asked his Advice; who sent him to Delphos to consult the Oracle. Thither Xenophon went, in obedience to Socrates, and enquires of the Dei∣ty, not whether he should go to Cyrus,

but after what manner. For which, tho' Socrates modestly blamed him, yet he ad∣vised him to go. Thereupon he went, and ingratiated himself in such a manner with the young Prince, that he became no less his Friend than Proxenus. As for what happened in the ascent of Cyrus, and the return of the Greeks, he himself has given us a perfect account with his own Pen. But he hated Meno, the Pharsalian, at the time of the Ascent, Commander of the Foreign Troops, who among other Re∣proaches, upbraided him with his Excess of Male-Venery. Moreover he was wont to scoff at Apollonides, and tell him, that his Ears were bored.

After the Ascent, his misfortunes in Pontus, and the violation of the Leagues he had made with Seuthus, King of the Odrysians, he marched into Asia, and join'd with Agesilaus, King of the Lace∣demonians, and listing under his Command the Souldiers that he brought along with him, he became his familiar Acquaintance; at what time because he seemed to take part with the Lacedemonians, he was Con∣demn'd and Exil'd by the Athenians. Marching then to Ephesus, and being full of Money, he delivered the one half of his Gold to Megabyztes, the Priest of Dia∣na, to keep till his Return; but if he

never came back, for the consecration of a Statue to the Goddess. Of the other half he sent a good part in Presents and Offerings to Delphos. From thence he accompany'd Agesilaus into Greece, being call'd home to command in the Theban War; at what time the Lacedemonians kindly entertain'd him, and afforded him all necessary Accommodations. After that, taking his leave of Agesilaus, who retir'd to Scilluntes, in the Territory of Elea, not far distant from the City; whi∣ther a certain ordinary Woman, called Philesia, as Dentetrius the Magnesian re∣lates, together with two Children, Gryl∣lus and Diodorus, which were also said to be Twins, as Dinarchus reports in his Book of Divorce against Xenophon. Soon after Megabyzus, coming to attend the public Solemnities of the Place, he re∣ceiv'd his Money, with which he purcha∣sed a piece of Land, and consecrated the same to the Goddess, lying upon the Ri∣ver Selenus, which bare the same name, with that which ran by the Walls of Eph••∣sus. There he spent his time in Hunting, feasting his Friends, and writing Histories: Though Dinarchus affirms, that his House and Lands were the free gift of the Lace∣demonians. Philopidas also the Spartan, sent him several Dardanian Captives, of

which he dispos'd as he thought fit him∣self: At what time the Eleans marching against Scilluntes, while the Lacedaemoni∣ans delay'd their assistance, took the Country. But then the Sons of Xenophon privately withdrew themselves with a small retinue, and came to Lepreum. Xe∣nophon himself also first retir'd to Elis, then to Lepreum, to his Sons, and thence all to∣gether getting safe to Corinth, there settl'd themselves. At the same time the Athe∣nians having resolv'd to assist the Lacedae∣monians, he sent his Sons to Athens to serve in the Wars. For they had been both bred up at Sparta, as Diocles relates in his Lives of the Philosophers. As for Diodo∣rus, he escap'd out of the Battel, without performing any remarkable Atchievment. But Gryllus, serving among the Cavalry (for it was at the Battle of Mantinea) af∣ter he had behav'd himself with a more than ordinary courage, dy'd valiantly in the Throng of his Enemies, as Euphorus relates in the five and twentieth Book of his History, Ctephisodotus then leading the Horse, and Agesilaus commanding the Foot: And the same Fate befalling the Theban General; for Epaminondas was slain in the same fight.

It is reported, That when the news of the defeat was brought to Xenophon, he

was then offering Sacrifices with a Crown upon his Head; at what time, when he heard that his Son Gryllus was slain, he laid aside his Crown; but afterwards, finding by the continuance of the Rela∣tion that he had bravely fought, and dy'd honourably, he put on his Crown again. Some report; that he did not so much as shed a Tear, only sigh'd out these words, I know that my Son was not Immortal. Ari∣stotle also tells us, That an infinite number of Persons wrote the Praises of Gryllus, and bestow'd Epitaphs upon him, partly to celebrate his Name, and partly to gra∣tifie his Father. Hermippus moreover as∣serts, That Socrates wrote an Encomium of Gryllus, which Timon thus derides;

A sorry Duad, or a Leash, perhaps, Of Doggrel Distichs he together scrapes, To claw kind Xenophon, or else to please His Friend and Scholar, bawling Aeschines.

Xenophon flourish'd in the fourth year of the ninety fourth Olympiad; and he accompany'd Cyrus in his Expedition at what time Xenaretus govern'd Athens, a year before the death of Socrates. He dy'd (according to Stesiclides in his Epi∣tome of the Archontes and Olympiaes) in the first year of the hundred and fifth O∣lympiad,

during the Government of Calli∣demides, at what time Philip the Son of Amyntas reign'd in Macedon. And De∣metrius the Magnesian affirms, That he was far strick'n in years at the time of his de∣cease: A person of great Vertue, and a∣mong his other Excellencies, a great Lo∣ver of Horsemanship, Hunting, and War∣like Discipline, as is manifest by his Wri∣tings.

He was very Religious, a constant Of∣ferer of Sacrifices; one who was able to judge of Religion, and an exact Emula∣tor of Socrates in every thing. He wrote about forty several Treatises; the Ascent of Cyrus; annexing a Prologue to every particular Book, but not any to the Whole; the Education of Cyrus; the Transactions of the Greeks, and several Commenta∣ries; his Symposium, and Oeconomics. He wrote also of Horsemanship, and of Hun∣ting; an Apology for Socrates; of Seeds; Hiero, or the Tyrant; Agesilaus; the Com∣mon-wealth of Athens, and Lacedaemon: Which latter Demetrius the Magnesian de∣nies to be Xenophon's. It is reported also, that when it was in his power to have stifl'd the Works of Thucydides, he was the first who made 'em public to the World, for the honour of the Author. He was call'd the Athenian Muse, for the

sweetness of his Style. For which he was envy'd by Plato, as we shall declare in his Life. Nor could we our selves refrain his commendations in the following Epi∣grams.

By Cyrus call'd to assist his bold Ascent, The valiant Xenophon not only went; But back returning he so bravely fought, As one that for Immortal honour sought: Then writing his bold acts, he plainly shew'd How much to Socrates his Valour ow'd.

Then this upon his Death.

Tho' Thee, Great Xenophon, thy Native Soil For Cyrus sake condemn'd to long Exile, More kindly far by Corinth entertain'd, A happy life thou lead'st, where mildness reign'd.

In some other Authors I have read, that he flourish'd about the Eighty ninth O∣lympiad, together with the rest of the So∣craetics. On the other side, Ister asserts, that he was banish'd by the Decree of Eu∣bulus, but that afterwards the same person gave his Voice for his return home.

Of his name there were seven in all: Himself the first: The second an Atheni∣an, the Brother of Pythostratus, who wrote

a Poem, entitl'd Theseis; as also the Life of Epaminondas, and Pelopidas. The third was a Physician of Coos; A fourth, who compil'd the History of Hannibal: The fifth, a Collector of Fabulous Prodi∣gies: The sixth a Parian, and a famous Statuary: The seventh, a writer of Co∣medies, after the Ancient strain.

The LIFE of AESCHINES.

Aeschines an Athenian, as some say, was the Son of Charinus, whose Trade it was to make Sawcidges; as o∣thers assert of Lysanias; industrious from his Infancy: And therefore he never for∣sook Socrates: Which occasion'd that saying of his Master, The Sawcidge-ma∣kers Son is the only person that ever knew how to give us respect.

This was he, as Idomeneus relates, and not Crito, who advis'd Socrates to make his escape out of Prison; though Plato, more a friend to Aristippus, will have Cri∣to to be the Author of that good Coun∣sel. However Aeschines was question'd for it, and eagerly prosecuted by Mene∣demus

the Eretrian, because he had di∣vulg'd several Dialogues under Socrates's name, and which he pretended to have receiv'd from Xantippe. Of which, those that bear the Title of Acephali, are very loose and extravagant, not savouring in the least of Socratic reserv'dness. And therefore Pisistratus the Ephesian denies 'em to have been compos'd by Aeschines. To which Perseus adds, That seven of those Dialogues, being the greatest part, were written by Pasipho of Eretrium, and by him foisted into the Works of Aeschi∣nes. On the other side, that Antisthenes, the lesser Cyrus, the lesser Hercules, Alcibia∣des and the Lives of several others were all written by Him. Now the Dialogues of Aeschines, describing the Life and Con∣versation of Socrates were seven; under the names of Miltiades, Callias, Axiochus, Aspasia, Alcibiades, Telauges, and Rhino.

Some there are who report, that being reduc'd to great want, he took a Voyage into Sicily, hoping to tast of Dionysius's bounty; and that being there despis'd by Plato, but recommended to the Ty∣rant by Aristippus, he produc'd his Dia∣logues, and was liberally rewarded by the generous Sicilian. From thence he re∣turn'd back with his Presents to Athens, but durst not spread his Philosophy, by

reason of the high esteem which the Athe∣nians had of Plato and Aristippus. There∣upon he gave money to certain persons to come to him and be his Hearers; and un∣dertook to Plead at the Bar, for such as would fee him in their Causes. Which occasion'd that Sarcasm of Timon upon him.

—And more officious to indite, Than ever needy Aeschines to write.

And it is reported, that in the extremi∣ty of his Poverty, Socrates merrily advis'd him to demand interest of himself for the Victuals he ow'd his Belly.

Neither had Aristippus a good opinion of his Dialogues; for as he was reading 'em at Megara, he cry'd out in a kind of a Passion, Cursed Rogue, what put thee into this humour?

Polycritus the Mendesian, in his first Book of the Acts of Dionysius, affirms, that he liv'd with the Tyrant, till he was ex∣pell'd his Country, and till the return of Dion to Syracuse; adding also that Carci∣nus the Comoedian was his associate all the time; and there is also extant an Epi∣stle of his to Dionysius.

However it were, most certain it is, that he was an exact and exquisite Orator, as

appears by the Oration which he made in defence of the Father of Phaeax, who was General of the Horse; and for that he strove to imitate Gorgias Leontinus, not without good Success. Nevertheless Ly∣sias wrote an Oration against him, which he entitl'd the Sycophant. Whence it is manifest, that he was a great Orator: Though it seems it was his hap to have but one familiar Friend, that we hear of, whose name was Aristotle, Surnam'd My∣thus.

Yet Panaetius could not be his Enemy, for he is the only person of all the Socra∣tics, who will allow so much as those Dia∣logues to be Legitimate, where the dis∣course is fram'd under the names of Plato, Xenophon, Antisthenes, and Aeschines; but very much questions those that go under the names of Phaedo, and Euclid; and for all the rest, he utterly rejects 'em.

Of this name there were eight in all: The first himself: Another, who wrote the Art of Rhetoric: The third an Orator, that oppos'd Demosthenes: The fourth an Arcadian, and Disciple of Isocrates: The fifth, a Mitylenaean, who was call'd the Scourge of Orators: The sixth, a Nea∣politan, an Academic Philosopher; and both the Scholar, and Male-Delight of Melanthus the Rhodian. The seventh, a

Milesian, and writer of Politicks: The eighth, a Statuary.

The LIFE of ARISTIPPƲS.

ARistippus was by Birth a Cyrenaean, but came to Athens, drawn thither by the far-spread Fame of Socrates, as Aes∣chines relates.

He was the first of all the Socratics, who setting up a Rhetoric-School, de∣manded money from his Scholars, of which he sent a part to his Master. But the first Present he made him, his Master refus'd it, with this Expression, That So∣cratés's Daemon would not permit him to take it. This mercenary humour of his displeas'd Socrates. Nor could Xenophon brook it, who for that reason wrote 〈…〉〈…〉 Treatise against Pleasure, in opposition to Aristippus, and maintains the Dispute in the person of Socrates. And not only so, but Theodorus in his Treatise of Sects, calls him a hundred Knaves and Fools, nor i•• Plato more kind to him in his Book of the Soul.

However he was a person of a soft temper, and could comply with all Pla∣ces, Times, and Persons, as one that un∣derstood the whole Art of Complacency. And therefore he liv'd in greater reputa∣tion with Dionysius than all the rest, as being one that knew how to demean him∣self, whatever happen'd. For as he gladly reap'd the pleasures of present en∣joyments, so never was he greedily solli∣citous after absent delights. For which reason Diogenes call'd him a Curr for a King. And Timon censures him for his Ef∣feminacy in these lines.

Then Aristippus far more Coy and Nice, Who Vertue by the touch could feel from Vice.

It is reported, That he order'd fifty Drachma's to be given for a Partridge; at what time a certain Person reproving his Prodigality, Why, said he, would'st not thou have bought the Fowl, could'st thou have had it for a Farthing? To which the other assenting: Well then, added he, fifty Drachma's are no more to me than thy Far∣thing. Another time Dionysius giving him his choice of three handsom Curtezans, he led away with him all the three, say∣ing as he went off, That the Ruin of Paris was his preferring one before another; and

then handing 'em to the Door, dismiss'd 'em all together. To shew that he could either enjoy, or scorn, with the same in∣differency; which was the reason, that Strato, or as others say, Plato told him, that he was the only person that car'd not whether he went in Purple or in Tat∣ters. Another time the Tyrant spitting in his Face, he took it patiently. For which, when another reprov'd him, The Fisher-men, said he, will endure to be wash'd by the Sea, in hopes to take a Sturgeon, and shall not I endure to be sprinkl'd with a lit∣tle Wine, to catch a Fool?

Another time, Diogenes, as he was wash∣ing of a few Pot-herbs, joqu'd upon him, and told him, That if he had but learn'd to dress such a Dish as That, he never needed to have held a Trencher to a Ty∣rant: To whom, Nor thou, said he, hadst thou known how to converse with Men, had'st ever been necessitated to wash Pot∣herbs.

To one that ask'd him, what he had gain'd by Philosophy? He reply'd, A con∣fidence to discourse with any Man. Being upbraided with his expensive way of li∣ving: Certainly, said he, if this were such a hainous thing, the Gods would never be so lavish at their Banquets.

To one that ask'd him, wherein the Philosophers excell'd others? He reply'd, In this, that they could live uprightly and justly, were there no Laws in the World.

To Dionysius who ask'd him, why Phi∣losophers haunted the Tables of rich Men, Because, said he, they know their own neces∣sities better than the others do.

To one that ask'd him, what was the difference between the Learned and the Ignorant, he made answer, The same that there is between a wild Horse, and one that is brok'n.

Entring one time into a Curtizan's Lodging, and perceiving one of the young Men that were with him to be asham'd, Ne'er blush, said he, the shame does not lye in going in, but in not being able to get out again.

To one that proposed a hard question to him, and cry'd; Unfold me this Riddle, Fool, said he, wherefore dost thou desire us to unfold that, which the words themselves pre∣sent us so mysteriously wrapt up?

He was wont to say, 'twas better to be a Beggar than Illiterate. For the one wanted nothing but Money, the other Hu∣manity.

Another time being scurrilously rail'd at, he left the Room; at what time, the other pursuing him, and asking why he

made such hast to be gone? Because, said he, thou hast got a Patent for railing, but I have no Patent to hear thee.

To one that was offended at the Phi∣losophers, for frequenting the Houses of the Wealthy; Why, said he, the Physicians frequent the Chambers of the Sick; yet that is no reason, that a Man should rather chuse to lye sick, than be cured.

As he was going to Corinth by Sea, a sudden Tempest put him into some dis∣order; at what time, to one that insulted over his fears, and cry'd, We illiterate People fear nothing, what are you Philo∣sophers afraid of? O friends, said he, we are not both alike concern'd for the loss of the same Soul.

To one that boasted of his great read∣ing, As they, said he, who feed and Exercise most, are not always more healthy, than they who only eat and exercise to supply Nature; so neither they who read much, but they who read no more than is useful and beneficial, are the most Learned.

To his Lawyer, who having pleaded his cause, and got the day, ask'd him, What good Socrates had done him? Very much, said he, For he made all thy words good, that thou hast spok'n in my behalf.

His Daughter Arete, among all the wholsome instructions that he gave her,

he chiefly admonish'd to contemn super∣fluity.

To one who ask'd him, what his Son would be the better, by being a Scholar? If for nothing else, said he, yet for this alone, that when he comes into the Theatre, one Stone will not sit upon another.

When a certain Person recommended his Son to him, he demanded five hundred Drachmas: To which when the Father reply'd, that he could buy a Slave for so much money—Do so, said he, and then thou wilt be Master of a Couple—

He was wont to say, That he took mo∣ney of his friends, not so much for his own use, as that they might know what money was good for, and how to bestow it.

Being upbraided another time, for that having a Suit of Law depending, he fee'd a Lawyer to plead for him; Just so, said he, when I have a great Supper to make, I al∣ways hire a Cook.

Another time being commanded by Dionysius to discourse upon a Point of Phi∣losophy, 'Tis irrational, said he, that thou as a learner, shouldst desire me to speak, and yet teach me when I should speak: At which when Dionysius was offended, and com∣manded him to the lower end of the Table, I perceive thy design, said he, to make it a Plate of Honour.

To one that extoll'd himself to the Skies for his excellent skill and activity in swimming, Art not asham'd, said he, to boast of that, which every Dolphin can better do?

To one that put the question, wherein a Wise Man differ'd from a Fool? Send both together naked, said he, to those that are acquainted with neither, and then thou shalt know.

To one that boasted his ability to drink, and yet never be drunk, Tis no more, said he, than a Mule can do.

To one that reproved him for living with a Curtizan, Why, said he, is it not better to live in a House where many have dwelt, than in one that was never before in∣habited? Which the other affirming; And is it not safer to venture in a Ship where thousands have sail'd, than in one that never was at Sea before? To which when the other reply'd, Yes: Very good then, said he, why should it not be more convenient to live with a Woman that many Men have made use of, than with one that never was try'd i'this World?

To one that reprov'd him, for that be∣ing a Scholar of Socrates, he took money: So much the rather, said he, for Socrates, when they sent him Provision and Wine, took what he wanted, and return'd the rest; and

good reason why, for the chiefest of the Athe∣nians were his Stewards; but I have none but Eutichides, a Servant bought with my money.

He frequented the company of Lais, the famous Curtizan, as Sotio relates, in his Second Book of the Successions of the Philosophers. For which being reproved by several: 'Tis very true, said he, I enjoy Lais, but she does not enjoy me. For Plea∣sure, added he, is no Crime; but the Crime is, for a Man to be a Slave to his Plea∣sures.

To one that tax'd him for his costly and voluptuous feeding, I warrant, said he, thou wouldst not have bestowed three far∣things upon such a Dinner: Which the o∣ther confessing; Why then, said he, I find my self less indulgent to my Palate, than thou art to thy covetous humour. Or thus, Why then, said he, I find that I love my Belly, and thou lov'st thy money.

When Simus, Treasurer to Dionysius, shewed him his House sumptuously fur∣nished, and paved with costly Marble (for he was a Phrygian, and consequently pro∣fuse) after he had hawk'd up a sufficient Morsel, he spit full in the Treasurer's Face, at which, when the other began to be in Wrath, Why truly, said he, I could not find a fitter place.

To Charonidas, or as others say, to Phado, who asked him who it was that was so bedawb'd with pretious Ointments? Ee'n unhappy am I, said he, and the Per∣sian King, more miserable than my self. But prethee take Care, proceeded he, since •••• other Creature loses by this, lest any Man be the worse for it. Shame take take those Cur∣sed Ganymeds, that grudge us a little sweet Ointment.

To Plato that reproved him for his Pro∣digal manner of Living. Why, said he, Does it not shew Dionysius to be a very good Man? Which the other acknowledging, And yet, replied Aristippus, he lives far more profusely than I do.

Being asked how Socrates died? I wish said he, that I may but dye as he did.

It happened one time, that Polyxenus came to give him a Visit, but seeing a Com∣pany of Ladies richly drest, and great pre∣parations for a Banquet, he began a long Sermon against Luxury; which when A∣ristippus had patiently listned to for some time, D'ye hear me, said he, will you stay and Dine with me today? To which, when the other agreed, Why then so angry, said he. For now I perceive you do not find fault with the delicacy of the Viands, but with the Cost.

Another time, his Servant carrying af∣ter

him a great weight of Money, and ready to sink upon the Road, under his Burthen, he bid him pour out the over∣plus i'th high-way, and carry as much as he could.

Having taken Shipping in a Vessell, which when he was out at Sea, he under∣stood to be Man'd with Pirates, he pull'd out his money, and after he had told it before their Faces, let it drop into the Water, and then, as if he had done it a∣gainst his will, fell into a strange Agony of grief for his loss. Some report, that he should use these expressions at the same time: Better it is, that this should be thrown away by Aristippus, than that Aristippus should perish for the sake of his money.

To Dionysius demanding of him, where∣fore he came thither? To give, said he, what I have, and to receive what I have not. Though others report his answer to be thus. When I wanted wisdom I went to So∣crates, but now wanting money I come to thee.

He condemn'd Mankind for prying and searching, and viewing the Vessels and Pots which they bought in the Market, but never making any Inspection into their Lives and Conversations: Which others attribute to Diogenes.

It is reported that at another time, when Dionysius after a great Feast com∣manded all his Guests to dance in the Womens Purple Habits, and Plato refus'd the command, reciting these Lines,

I cannot in Effeminate array, Disgrace my Manhood, nor my Sex betray.

Aristippus putting on the Garment al∣lotted for him, and going to dance, on a sudden made this Repartee.

At Bacchanalian Feasts, where mirth is free, A sober mind could ne'er corrupted be.

At another time, interceding to Diony∣sius in the behalf of a Friend, but not pre∣vailing, he fell at his feet: For which be∣ing reprov'd, 'Twas not I, said he, was the cause of that submission, but Dionysius.

Sojourning in Asia, he was taken Pri∣soner by Artaphernes; at what time a certain person coming to him, and asking him, How, d'yee find your confidence now? Fool, said he, when had I more occasion to be confident than now that I am to discourse with Artaphernes?

Those that had had a generous Edu∣cation, and neglected the study of Philo∣sophy, he compar'd to Penelope'•• Suitors.

For they, though they might have free liberty to court Melantho, Polydora, and the rest of her Wairing-Gentlewomen, yet they could never hope to marry the Mi∣stress. Something like to this, Aristo is re∣ported to have spok'n. For Ʋlysses de∣scending into Hell, is said to have seen almost all the Dead, and to have discour∣sed with several, but the Queen her self he could never see?

Moreover, the question being put to Aristippus, what those things were which Children generously Educated ought chiefly to learn? He made answer, All those things, which might be useful to 'em, when they came to be Men.

To one that upbraided him for going from Socrates to Dionysius, No, said he, I went to Socrates, wanting serious Education; to Dionysius for Pastime and Recreation.

When Socrates ask'd him, being then flush of money, How cam'st thou to be so rich? He reply'd, How cam'st thou to be so poor?

To a Curtizan that told him, she was with Child by him, Thou can'st no more tell that, said he, than if thou shoul'dst say, such a Thorn pricks me, walking through a field of Brambles.

To a certain Person that reprov'd him for not owning his Son, as if none of his

begetting: We know, said he, that Flegm and Lice are generated in our Bodies, but being useless, we dispose of both as far from ut as we can.

Having receiv'd money of Dionysius, at the same time that Plato accepted a Book only, and being tax'd for it, The reason's plain, said he, I want money, and Plato wants Books.

Being ask'd, wherefore Dionysius was angry with him? For the same reason, said he, that other Men are angry.

Having made his application to Diony∣sius for money, and the Tyrant seeming to wonder, in regard he had so often told him, a Wise Man could never want, Oh Sir, said he, grant me my suit, and let us dispute of those things afterwards: But then the King satisfying his desires: Now, said he, thou see'st a Wise Man does not want.

Another time, Dionysius reciting these Verses to him,

He that with Tyrants seeks for bare support, Enslaves himself, though free he came to Court.

He presently reply'd, He is no Slave, if he be free to come. This Diocles relates in his Lives of the Philosophers, though others ascribe the saying to Plato.

Being offended with Aeschines, in a short time, Shall we not be Friends? said he, shall we never cease Fooling? But stay, till we become the talk of Scullions in their Cups. To which when the other answered, Most willingly: Remember then, said Aristippus, that I being the Elder Person, made the first Motion. Then Aeschines, Very right by Juno; I must acknowledge thee to be much better natur'd than I am; for I am the Prince of Enmity, thou of Friendship. And this is that which is reported of him most remarkable.

Besides himself there were three more of the same name; one that wrote the History of Arcadia; another that was Grand-child to the first, as being his Daughters Son, and Sur-nam'd Metrodi∣dactus, because he had no other Learning but what his Mother taught him. And the last a Member of the New Academy.

But as for the Cyrenaean Philosopher, he is said to have compil'd several Treatises upon that subject: Three Books of the Lybian History, which he dedicated to Dionysius. Twenty five Dialogues, some in the Doric, some in the Attic Dialect, under these several Titles: Artabazus; To the Shipwrackt; To the Fugitives; To the Beggar; To Lais; To Porus; To Lais cona••e••ing her Looking-Glass; Hermias;

The Dream; To the Yeoman of the Bot∣tles; Philomelus; To his Servants; To him that chid him for enjoying Old Wine and Harlots; To them that found fault with his costly Fare: An Epistle to Arete his Daughter: To him that exercis'd himself at the Olympic Games; A Question put; Another Question put; An Epistle en∣titl'd, Chreia to Dionysius; Another upon a Statue; Another to Dionysius's Daugh∣ter; To one who thought himself dis∣grac'd; To one that endeavour'd to ad∣vise him. Some there are who assert that he wrote six Books of Disputations; O∣thers, that he never wrote any thing at all, of which number was Sosicrates the Rho∣dian. But Sotio, and Panaetius allow him to have been the Author of the following Dialogues, under the following Titles: Concerning Education; Of Vertue; Exhor∣tations; Artabazus; The Shipwrackt; The Fugitives; Six Books of Disputations; Three Books of Proverbs; To Lais; To Po∣rus; To Socrates; Of Fortune. And a∣mong other things he defin'd the End to be a soft Motion closing in Percepti∣bility.

And now having thus given an account of his own Life; let us briefly run over in their order the Cyrenaies that succeed∣ed him; of which some called themselves

Hegesiacs, others Anecerians, and others Theodorians. And not only them, but such as followed Phaedo, of which the chiefest were called Eretrici. Now then let us number 'em all in their order.

The Hearers of Aristippus were Arete his Daughter, Ptolomy the Aethiopian, An∣tipater the Cyrenean. Arete's Disciple was her Son Apristippus, Sur-named Metrodi∣dactus; whose Scholar was Theodorus, first Surnamed the Atheist, then the Deist. Antipater's Disciple was Epitimedes the Cy∣renean; whose Hearer was Paraebates; and his Disciple Hegesias, Surnam'd Pisi∣thanatus, and Aniceris, by whom Plato was redeem'd.

Now they who embrace the Doctrine of Aristippus, and are from him call'd Cy∣renaics, hold these following Opinions. In the first place they assert two pertur∣bations of the Mind, Pain and Pleasure; the one a smooth, the other a rough Mo∣tion. That there is no difference be∣tween Pleasure and Pleasure; and that no Pleasure has any thing more peculiar to it than another, as being that which all living Creatures desire: The other, which is Pain, they all endeavour to avoid. As for the pleasure of the Body, which they assert to be a sort of End, as Panae∣tius relates in his Treatise of the Sects, they

do not allow it to be that sedate Pleasure occasion'd by the privation of Pain, and cessation of Trouble, which Epicurus de∣fends, and maintains to be the End. For they hold that there is a difference be∣tween the End and Felicity: For the End is only pleasure in part; but Felicity is a compos'd Body consisting of all the parts of Pleasure, into which number are to be reckon'd both past and present, Moreover that Pleasure in part is to be desir'd for it self; happiness, not for it self, but for the sake of all the pleasures divided. Now for proof that the End is Pleasure, we find our selves all accusto∣med to it from Children, not of our own choice, but by the Impulse of Nature, and that when we enjoy it, we seek no∣thing farther. On the other side, that there is nothing which we seek more to avoid than its contrary, Pain. More∣over that Pleasure is a Good, though pro∣ceeding from the vilest Actions, as Hipp••∣ba••us relates in his Treatise of Sects. For though the act be Evil, yet the Pleasure that proceeds from it, is desirable and good. But the removal of Pain, is not by them, as by Epicurus, taken for Pleasure; nor is the cessation of Pleasure by them accounted Pain; for that both consist in Motion; but neither cessation of Pain,

nor privation of Pleasure are Motions; seeing that cessation of Pain, is no more than as it were the condition of him that sleeps. Moreover they affirm that per∣verseness of Mind can make no choice of Pleasure, nor do they believe that all the Pleasures and Pains of the Mind proceed from the Pains and Pleasures of the Body. For that in the Soul, there is a joy for the Prosperity of our Country, besides the pleasure we take in our own private hap∣piness. Nor do they believe the remem∣brance of past, or the expectance of fu∣ture enjoyments to be Pleasure, which was the Opinion of Epicurus: for time puts a stop to the motion of the Soul. Nor will they allow Pleasure to consist in seeing or hearing only: For we hear with delight those that feign a Lamentation, but a real Mourning is displeasing to our Ears. More∣over they call the privation of Pain or Pleasure the Middle Condition between Both. However they hold the Pleasures of the Body far to excell those of the Mind, and that therefore the pains of the Body are more grievous; and whence it happens that offenders are more tormen∣ted with corporeal Punishment. For pain is more grievous to endure, pleasure more familiar and grateful; which was the reason that some took greater care of

their Bodies than of their Souls. And therefore, seeing pleasure is to be desir'd for the sake of this Pleasure, the efficient causes of some pleasures many times are troublesome; and a croud of pleasures becomes most irksome, as not creating any true Felicity.

They would not have a Wise Man to live always in pleasure, nor a Fool alway•• in pain; but for the most part: And they think it sufficient for a Man to enjoy the satisfaction of one Pleasure at a time.

As for Wisdom, they hold it to be a Blessing, but not to be desir'd of it self, but for the sake of those things that pro∣ceed from it.

That a Friend is to be loved for the use we make of him, for that he is a part of the Body, so long as he continues a Friend.

That some Vertues are common to Fools, as well as Wise Men.

That Bodily exercise conduces to the attaining of Vertue.

That a Wise Man will never give way to Envy, Incontinency, nor Superstition for they proceed from want of Judgment. But they allow him to grieve and fear, as being natural to Mankind.

That Wealth is an efficient cause of Pleasure, but not to be desir'd for it self.

That the affections were also to be in∣cluded, but they did not pretend to tell us from whence they proceeded.

They made little inquiry into Natural Philosophy, by reason of its difficulty and obscurity: But for Logick they had a kindness, as being so singularly useful. Yet Meleager in his Second Book of Opini∣ons, and Clitomachus in his First Book of Sects, both deny that they minded, at all, either Natural Philosophy or Logic. For they thought that he who rightly under∣stood the nature of Good and Evil, might be able both to argue and speak well; that he was out of the danger of super∣stition, and had no reason to be afraid of Death.

That there was nothing just, honest, or dishonest by Nature; but only by Law and Custom. However a good Man for∣bears to act any thing absur'd or wicked by reason of the Censures of the World and Punishments to which Offenders are liable.

That to be wise, was to make a progress in Philosophy and other things, wherein a Man was deficient before.

They held that one Man was more af∣fected with grief than another, and that the Senses did not always give true Infor∣mation.

They also, that call'd themselves Hege∣siacs, had the same prospects of Pleasure and Pain. Besides they held, that there was nothing of Kindness, nothing of Friendship or Beneficence; because they do not desire these things for their own, but for the sake of benefit and necessity; and for the sake of those occasions which give them Life and Being.

That for a Man to enjoy a Life of per∣fect Felicity, was absolutely impossible; for that the Body was subject to a thou∣sand Distempers; and the Soul sympa∣thiz'd with the Body; besides that for∣tune frustrated our expectations in many things.

That Life and Death were both to be desired, and that nothing was either plea∣sant or unpleasant by Nature; but that through Scarcity, Novelty and Satiety, some things were delightful, others distast∣ful.

That Wealth and Poverty had no re∣lation to Pleasure; for that the Peasures of the Rich, and the Pleasures of the Poor were still the same.

That there was no difference between Servitude and Freedom, Nobility and meanness of Extraction, Honour and Dis∣honour, according to the Standard of Pleasure. That it was expedient for a

Fool to live, but indifferent to a Wise Man.

That a Wise Man in all his actions had a regard to himself, not believing any o∣ther sort of Men to be his equals.

They also deny'd the Senses, because they are so uncertain in their Information, and seem to act without any care or cir∣cumspection.

They were of opinion, That the Trans∣gressions of Men were to be pardoned, for that no Man committed a voluntary sin, but by the Impulse of some natural passion or other.

That it became Men to instruct, and not to bear Enmity one to another. That a wise Man ought to be more sedulous in avoiding Evils, than in the choice of delightful Enjoyments; proposing to himself, as his chiefest End, to live a Life the freest that may be from Trouble and Pain: which happens to them who are not over eager in the Chace of Pleasure.

The Annicerians in other things differ nothing from the former. Only they up∣hold Friendship, Benevolence and Affecti∣on towards Parents, and acting bravely for the honour of our Country. In the performance of which Duties if any mis∣fortune should befal a Wise Man, they account him never a jot the less happy,

though he miss a few Pleasures that he covets.

That the felicity of a Friend is not de∣sirable in it self; for though near it, we do not rightly apprehend it; nor have we reason sufficient to be confident, and advance our selves above the opinion of others.

That it behoves us to habituate our selves to Vertue, by reason of that evil disposition with which we are born into the World. And therefore we ought to embrace a Friend, not only for profits sake, which if it fail, our affection vani∣shes, but out of that inbred kindness, which carries us to undergo all manner of hardships, still proposing pleasure for our End. For while we propose pleasure for the End, and are sorry to be deprived of it, yet we willingly undergo the trouble out of our affection for our Friend, because our service is a Pleasure.

As for Theodorus, he deny'd all Opi∣nions concerning the Gods; and we met with a Book of his Entitl'd, Concerning the Gods, no way to be contemn'd, out of which, they say, Epicurus borrow'd the greatest part of what he wrote upon that subject.

This Theodorus was a Hearer of Annice∣rides and Dionysius the Logician, as Anti∣sthenes

testifies in his Successions of the Philo∣sophers. He held the End to be Joy and Grief; the one consisting in Prudence, the other in Folly. That Prudence and Ju∣stice were good things; the contrary Ha∣bits, evil: And for Pleasure and Pain, he plac'd 'em in the middle. He deny'd Friendship, as really appearing neither in Fools nor Wise Men. For in the first, as soon as the benefit ceas'd, their friendship dy'd. And for Wise Men, they trusting to their own abilities, stood in need of none.

He did not think it rational, That a Vertuous Man should hazard himself for his Country, for it was not fit that he should throw away his prudence for the folly and miscarriages of others; besides that, the whole World was his Country; and that it was lawful for a Wise Man to Steal, commit Adultery and Sacriledge when opportunity offer'd. For that none of those actions were naturally evil, set∣ting but aside the vulgar Opinion which was introduc'd into the World by silly and illiterate People.

That a Wise Man might publickly, without shame or scandal, keep company with common Harlots, if his inclinations led him to it.

For, said he, shall a lear∣ned Woman be of no use, because she is

learned? Or a Boy, or a Youth be laid aside, because he has been well Educa∣ted? Surely, No—Then again, may not a, beautiful Woman be made use of, because she is fair? Or a Boy, or a Youth, be∣cause he is lovely? Most certainly they may—Now then you will allow that a lovely Boy or Youth is useful for that end for which he was born lovely. If so, then to be enjoy'd. Whence he in∣ferr'd, That if any one made use of that enjoyment, when it was requisite for him, it was no Transgression. Neither is he also guilty of any Crime, if he makes use of beauty, when it is for his Advantage.

And these were the So∣phisms which he impos'd upon his Hearers.

Now the reason why he was Nick∣nam'd Theos, or God, was this: For that when Stilpo put the Question to him, Whe∣ther he thought himself to be the same that he was call'd? And he was so vain as not to deny it: Why then, said Stilpo, Thou art God. At which when he seem'd to be highly pleas'd, the other with a smile re∣ply'd, Alas poor miserable wretch as thou art, by the same reason thou might'st as well assert thy self to be a Jack-Daw.

Another time, as he was sitting by Eu∣clid, whose business it was to instruct the young Probationers in the holy Mysteries

of their Order, Tell me, said he, who of all those that belong to the Sacred Ceremonies are the most wicked? To which when the other answer'd, They who divulge 'em to those that are not initiated: Why then, said he, thou art an Impious person who tea∣chest 'em to those that are not initiated, thy self. For which he had like to have been dragg'd to the Areopagus, had not Deme∣trius Phalereus rescu'd him.

Sojourning with Ptolomy, the Son of Lagus, he was by him sent, as his Ambas∣sador, to Lysimachus. At what time Ly∣simachus boldly asking him, Whether he were not banish'd Athens? 'Tis very true, said he, for the City no longer able to bear me, cast me forth, as Semele did Bacchus. To which Lysimachus replying, Beware how thou com'st any more hither. Never fear it, said he, unless Ptolomy send me. At the same time Mythrus, the King's High Steward was present; who offended at his haughty carriage, Thou seem•…•…t, said he, to be as ignorant of the Majesty of Kings, as of the Gods: How oan that be, reply'd the other, when I know thee to be an Enemy of the Gods?

It is reported, that when he came to Co∣rinth, he was presently surrounded with a great Crowd of his Disciples. Which Me∣trocles the Cynic observing as he was wash∣ing

of wild Pot-herbs, Hark ye, said he▪ as he pass'd by, would'st not thou, as great a Sophister as thou art, want Scholars▪ should they see thee washing Pot-herbs▪ To whom the other, I know not that, friend▪ but this I know, Thou need'st not now have been washing wild Roots, had'st thou bee learnt how to converse with Men. But this Repartee is father'd as well upon Diogenes and Aristippus, as upon him. And th•••• much for the Life and Tenents of Theodo∣rus. At length retiring to Cyrene, he was there a long time, highly honour'd by M••∣rias. From whence being at length also expell'd, at his departure, Ye do very ill, said he, O Cyreneans, to banish me out of A∣frica into Greece.

Of this name there were nineteen more. The first a Samian, the Son of Rhoecus, who advis'd the laying of Charcoals under the Foundation of the Temple of Ephesus, for he affirm'd, That the place being very moist, the Charcoal would dissolve, and then consolidate again into a most firm and durable substance, The second was a Geometrician of Cyrene, and Plato's Ma∣ster. The third, the Author of a Trea∣tise Concerning the Exercise of the Voice. The fourth, he that wrote the Lives of the Legislators, beginning from Terpander. The fifth a Stoic. The sixth, he that wrote

the Roman History. The seventh a Syra∣cusian, that wrote of Military Discipline. The eighth of Byzantium, a famous writer of Politicks. The ninth mention'd by Ari∣stotle in his Epitome of the Rhetoricians. The tenth, a Theban Statuary. The ele∣venth a Painter, of which one Polemo makes mention. The twelfth an Atheni∣an Painter, mention'd by Menodotus. The thirteenth an Ephosian Painter, of whom Theophrastus speaks, in his Treatise of Pain∣ting. The fourteenth, an Epigrammatist. The fifteenth wrote the Lives of the Poets. The sixteenth a Physician, and Disciple of Athenaeus. The seventeenth a Chiote, and a Stoic Philosopher. The eighteenth a Milesian and a Stoic likewise. The nine∣teenth a Tragedian: and our own Phi∣losopher makes the twentieth.

The LIFE of PHAEDO.

PHaedo, an Elean, born of a noble Fa∣mily, being taken in the general Sack of his Country, was constrain'd for a live∣lihood to keep a small Victualing-House, to which, after he had got him a little Door, he enjoy'd Socrates for his Bed-fel∣low

and Master, till Alcibiades or Crito, by the persuasion of Socrates, redeem'd him from that Penury; and from that time forward he apply'd himself with great diligence to the study of Philoso∣phy. He wrote several Dialogues, which are undoubtedly acknowledg'd to be his. But his Zopyrus, Simo, and Nicias are cal∣led in question. His Medus is said to have been written by Aeschines, or as some will have it, by Polyaenus: His Antimachus is controverted: And his Scythian Pro∣verbs are attributed to Aeschines. His Successor was Plistinus of Eleia, and after him the Disciples of Menedemus of Eretri∣cum, and Asclepiades the Phthiasian, Suc∣cessor to Stilpo, till their time call'd Eliaci, but then again from Menedemus, Eretrici. But of him more hereafter, in regard he was the head and founder of that Sect.

The LIFE of EƲCLIDES.

EƲclides, born at Megara, adjoyning to the Isthmus, as some assert, or in Gelo, as Alexander affirms in his Successions, is reported to have been a great admirer

of Parmenides, whose writings he con∣tinually studied. From him the Megarici took their denomination, afterwards cal∣led Eretrici, and after that Dialectici: So nam'd by Dionysius the Carthaginian, be∣cause they always wrote by way of Que∣stion and Answer.

To this great Man, says Hermodotus, re∣pair'd Plato and all the rest of the Philoso∣phers, after the death of Socrates, fearing the cruelty of the thirty Tyrants.

He allow'd but one Supream Good, tho' he gave it several Names. For sometimes he call'd it Prudence; sometimes God, and at other times, the Great Intelligence. He deny'd whatever was contrary to the Supream Good, affirming there was no such thing. For which he brought his Proofs, not by way of Assumption, but by way of Inference and Conclusion.

He also condemn'd the use of Allegories in Disputations.

For, said he, they con∣sist either of Similitudes or Dissimili∣tudes. If of Similitudes, then it behoves the Disputant to insist upon the Simili∣tude, rather than upon those things for which the Illustration is intended. If of Dissimilitudes, then the Comparison is to no purpose.

Timon therefore derides him, together with the rest of the Socratics in the following Lines.

Phaedo be hang'd, with all his Rakeshame Crew, I neither mind 'em, nor their Trifles view. Nor their fam'd Euclid neither; fam'd! for what? For plaguing Megara with brawling Chat.

He wrote six Dialogues, entitl'd Lam∣prias, Aeschines, Phoenix, Crito, Alcibiades, and Eroticum. To Euclid succeeded Eu∣bulides the Milesian, who form'd in wri∣ting several Moods and Figures in Logic, by way of Interrogation, under the names of the Fallacious, the Latent, the Electra, the Involv'd, the Sorite, the Horned, and the Bald; of which Timon,

Contentious Euclid with his Horned Queries, And ranting Bumbast his admirers wearies; Yet after all his babling thus by rote Demosthenes's R sticks in his Throat.

For Demosthenes seems to have been once his hearer, but because he pronounc'd the Letter R worse than his Master, he for∣sook his Master that could not remedy his impediment. As for Eubulides, it is ma∣nifest that he was a great Enemy to Ari∣stotle, in whose writings he finds a thou∣sand faults. Now among the rest that succeeded Eubulides, Alexinus was one;

famous for a Brangler, and a Man of strong parts; for which reason he was call'd Alexinus; but against no Man so much embitter'd as against Zeno.

This Alexinus, as Hermippus relates, tra∣velling from Elis to Olympia, there divul∣ged his Philosophy; at what time, being ask'd by his Scholars, why he tarry'd there? He reply'd, That he intended to set up a new Sect, and give it the Title of Olym∣piac. Thereupon his Scholars finding their Provision spent, and the place very un∣healthy, left Alexinus to shift for himself, with one Servant only. Afterwards, as he was swimming in the River Alpheus, the sharp end of a Reed ran into his Body, of which wound he dy'd. Which occa∣sion'd this Epigram of our own.

'Twas then no story, that a Nail should lame The Foot of one that in a River swam; For Alexinus in Alpheus found The cursed Reed that gave him his death's wound.

He not only wrote against Zeno and Ephorus the Historian, but several other Treatises. Euphantus also the Olynthian, was another admirer and follower of Eu∣bulides, who wrote the Story of his own Times, and several Tragedies, which won

him great Reputation at the Public Exer∣cises. He was also Tutor to King Antigo∣nus, to whom he wrote a Treatise of Re∣gality, and Kingly Government, very much applauded among the Learned, and dy'd meerly of old Age. Eubulides had also several other Scholars, and among the rest Apollonius, Sur-nam'd Cronus.

The LIFE of DIODORƲS.

DIodorus was the Son of Amenias, an Iassian, Sur-nam'd also Cronos, of whom Callimachus seems to have been a bitter Enemy, and writes in derision:

Yet Momus is so kind upon the Wall To write his Name in Letters Capital, Cronos the Wise; Oh! never then despise The Man whom Momus has Sur-nam'd the Wise.

He was a Logician, and the first who is reported to have found out the Involv'd and Horned Enthymemes. While he So∣journ'd with Ptolomy Soter, Stilpo put se∣veral Logical Questions to him, which

when he was not able readily to resolve, the King laught at him, and call'd him Cronos in derision. Thereupon he retir'd from the Banquet, and after he had writ∣ten a whole Treatise upon the Question propounded to him, he dy'd for meer Grief: Which occasion'd this Epigram of ours.

Poor Diodorus Cronus! which of All The Daemons was it, ow'd thee so much Gall, So to besot thy Brains, thou cou'dst not speak, And then with silly Grief thy heart to break? Alas! thou couldst not Stilpo's knot unty, 'Twas knit too fast, and that's the reason why? 'Twas that took P and K from thy Name, So Kronos, Onos, or an Ass became.

In Euclid's School were also bred the famous Ichthyas, the Son of Metallus, Clino∣machus the Thurian, who wrote a Treatise of Logical Axioms and Predicaments. And Stilpo, a most renown'd Philosopher, whose Life we are next to write.

The LIFE of STILPO.

STilpo, born in Megara of Greece, was the Disciple of some of Euclid's Scholars; as also of Thrasymachus the Corinthian, a fa∣miliar acquaintance of Ichthyas's. But he so far surpassed his Teachers, and all o∣thers for Invention and Eloquence, that he wanted but little of drawing all Greece after him to Megara. Philip the Megaric gives this account of him:

He forsook Theophrastus to follow Me∣trodorus, who was altogether addicted to Contemplation, and Timagoras of Gelos: And at the same time Clitarchus and Sim∣mi••s left Aristotle the Cyrenaean for the same reason.

Among the Dialectics, Paeonins forsaking Aristides, Diphilus of Bosphorus the Son of Euphantus, and Myrmex the Son of Exe∣naetus, studious of Disputation, became his Admirers. He also won Phrasidemus the Peripatetic, a great Naturalist, and Alci∣nous, the most eminent Orator of all who then flourish'd in Greece, to be his Hearers; together with Crates, Phoenix, Zeno, and several others, who all flock'd to him.

He was a Man deeply Politic; and be∣sides his Wife Nicarete, kept a Mistress in his House, as Onetor testifies. His Daugh∣ter, who prov'd none of the chastest, he marry'd to Simmias of Syracuse, his Kins∣man: Of whose Incontinency when Stil∣po was inform'd, and told moreover, that she was a disgrace to her Parents, She is not, said he, so great a shame to me, but that I am a greater Ornament to her. Ptolomy Soter kindly entertain'd him, when the victorious Enemy had subdu'd his Native Country; and giving him a round Sum of Money, requested his Company into Aegypt: Thereupon he return'd the best part of the Money, refusing the Voyage, and retir'd to Aegina, till Ptolomy's return. Nor was Demetrius less kind; for after he had taken Megara, he took particular care to save the Philosopher's House, and that the Plunder taken out of it should be restor'd him. But when the Victor de∣manded an Inventory of his Goods, to see whether he miss'd nothing, he made an∣swer, that every thing was safe, for no Man could deprive him of his Eloquence, and his Learning: And after this discoursing to the Conqueror concerning Humane Be∣neficence, he did it with that force of Elo∣quence, that the vanquish'd Victor became not only his Admirer but his Hearer.

It is reported of him, That he put this Question to a certain person concerning the Statue of Minerva made by Phydias, Is Minerva the Daughter of Jove a God? To which the other answering Yes. But this Minerva, said he, is the Daughter of Phydias, not of Jupiter: Which the other acknowledging; Then this, said he, can be no God. For which, when he was ci∣ted to the Areopagus, he disdain'd to eat his words, but rather affirm'd that he had spok'n nothing but what was true; for that she was no God, but a Goddess, in regard the Gods were all Masculine: However the Areopagites, never a jot the more pacify'd for that, commanded him to depart the City. At which time Theo∣dorus, nick-nam'd the God, is reported to have droll'd upon him, asking him, How he came to be so knowing; or whether he took up her Coats and look'd? For he was a per∣son of a daring confidence; but Stilpo a Man very reserv'd, yet extreamly faceti∣ous. And therefore when Crates ask'd him whether the Gods were pleas'd with the Prayers of Mortals, and the Divine Honours continually paid 'em? Fool, said he, never ask Questions concerning these things in the Street, but when thou art pri∣vate in thy Study.

Which very answer is reported to have been given by Bion to one that ask'd him, whether there were any Gods?

Wretched Old Man, canst thou the Crowd remove, That I may loudly speak of things above.

Moreover Stilpo was a plain dealing person, without fraud or guile, and one that would not despise the most ig∣norant person alive. And therefore when Crates the Cynic would not answer to a question propounded to him, only let a fart; I knew, said he, thou wouldst speak any thing rather than what it behov'd thee to do.

Another time, a certain person presen∣ting him a dry Figg, and then propound∣ing a question to him; he presently eat the Figg; upon which the other crying out, that he had lost his Figg: Yes, and the question too, reply'd Stilpo, which thou gav'st me in Earnest for question.

Another time beholding Crates scorch'd and burnt in the Winter time, Truly Cra∣tes, said he, in my opinion thou want'st a new Cloak; meaning, as well to hide his knavery, as to keep him warm: To whom the old Man, being at present some∣what dash'd out of count'nance presently retorted,

Time was when I at Megara have seen Stilpo in rags, that scarce would hide his skin, Shivering and shaking, tho' so near the rocks Where Typhon's Cavern still with Sulphur smoaks, At length for a new Coat to warm his Breech, I'th'open streets he needs would Vertue teach, Till all his friends so thick about him got, That tatter'd Vertue had like t'ha' gone to pot.

He is reported, so to have bewitch'd the Ears of the People at Athens, that the very Slaves flock'd out of the Public Bridewells to see him; at what time, to a certain Person saying to him, Look—how they wonder at thee, as if thou wer't some strange wild Beast,—He reply'd, No, no, 'tis because they never saw a true Man before.

Being a most sharp and quick Dispu∣tant, he deny'd all manner of Species; and affirm'd, That he who said he was a Man, was no Man. For he must be either this, or that Man. But why rather this Man, than that Woman? Therefore, no Man. And again: This Pot-herb which here we see is no Pot-herb: For Pot-herbs were a thousand years ago; therefore, this is no Pot-herb.

It is reported, that as he was talking

with Crates, he broke off abruptly in the middle of his Speech, to go to the Fish∣mongers. At what time, when the other pull'd him back, and told him, he left his discourse behind him: No, said he, I keep my discourse to my self, but I leave thee. For my discourse can tarry, but the Fish will be gone.

He is said to have been the Author of nine insipid Dialogues, entitl'd, Moschus, Aristippus or Callias, Ptolomy, Chaerecrates, Metrocles, Anaximenes, Epigenes, To his Daughter, and Aristotle.

Heraclides asserts that Zeno, the Foun∣der of the Stoic Philosophy, was one of his Followers. And Hermippus assures us, that he was very old when he dy'd, and that he drank a lusty draught of Wine, to the end he might the sooner expire. Thereupon we made him this Epigram.

Stilpo of Megara perhaps thou know'st, Him up and down by various fortune tost, The sad Distempers of old Age o'retook. At last, quite weary of the ponderous yoak, A nimbler Charioteer he found to drive The lingring Chariot of his Irksome life; Calls for two juggs of Wine, and those pour'd down, The Curtain draws, and Coachman, crys, drive on.

Sophilus also the Comic Poet, was very severe upon him, in his Play call'd the Wedding.

Stilpo, to hasten death, what so provok'd thee? But 'twas Charinus Plaguy Problem choak'd thee.

The LIFE of CRITO.

CRito was an Athenian, who above all others, had such a singular affection for Socrates, that he made it his business continually to supply his wants. His Sons Critobulus, Hermogenes, Ctesippus and Epi∣genes, were all the Disciples of Socrates. Crito himself likewise was the Author of seventeen Dialogues, all comprehended in one Volume, and thus entitl'd, That Learning does not make good Men. Of Plentiful Living. Of what is sufficient. Of Honesty and Vertue. Of God. What it is to do evil. Of Fertility. Of the Law. Of Arts. Concerning Conversation. Of Wisdom. Of Protagoras, or the Politician. Of the Let∣ters. Of Poetry. Of Generosity. Concerning Education. Of Knowledge. What it is to know.

The LIFE of SIMO.

SIMO was an Athenian Stone-Cutter, who when Socrates came into his Work-House, and discours'd upon any subject, set down in writing whatever he could remember: For which reason his Dialogues are call'd Socratici; of which there are three and thirty, upon various subjects, all bound together in one Vo∣lume, with these running Titles. Concer∣ning the Gods. Of Honesty. What is Ho∣nourable and Honest. Of Justice, in two Parts. Concerning Vertue, that it is not to be taught. Of Fortitude, in three Dialogues. Of Love. Concerning Popularity. Of Honour. Of Poetry. Concerning Health. Of Love, Philosophy, Knowledge, and Music. What is Honourable. Of Education. Of Labour. Of Judgment. Of Entity. Of Number. Of Industry. Concerning the Love of Gain. Of Vain-glory. Of Vertue. Other Treatises he also wrote, Concerning giving Counsel. Of Reason and Dexterity. Of Evil doing. He is also reputed to be the first that made use of Socrates's Arguments. And this was he, who when Pericles promis'd him, that

if he would live with him, he should want for nothing, made him answer, That he had no mind to part with his Liberty. There was also another Simo, who wrote a Trea∣tise of Rhetoric. A third, who was a Physician, and Kinsman to Seleucus and Nicanor; and a fourth, who was a Car∣ver in Stone.

The LIFE of GLAƲCO.

GLauco an Athenian, was the Author of nine Dialogues, all comprehen∣ded likewise in one Volume, under these Titles, Phydilus, Euripides, Amyntichus, Eu∣thias, Lysichides, Aristophanes, Cephalus, Anaxiphemus, Menexeus. There are al∣so thirty two more that go abroad under his name, but not allowed to be his.

The LIFE of SIMMIAS.

SImmias was a Theban, and said to have wrote twenty three Dialogues under these Heads. Of Wisdom, Truth, Musick.

Of Epic Verses, Fortitude, Philosophy, Ratio∣cination, Truth, Letters, Education, Arts and Sciences: How to govern: Of Decency: What to choose; what to avoid: Of Friend∣ship, Knowledge, well living: Of Possibility: Of Money: Concerning Life: What is Ho∣nest: Of Diligence and Love.

The LIFE of CEBES.

CEbes, a Theban likewise, is reported to be the Author of three Dia∣logues entitl'd, His Table, Hebdome, and Phrynichus.

The LIFE of MENEDEMƲS.

MEnedemus, the Son of Phaedo, the Son of Clisthenes, of the Family of the Theopropidae, was a person of a Noble Extraction, but a Carpenter, and poor. Others report him to have been a Tent∣maker, and that he learn'd both Trades.

Which was the reason, that when he had made a certain Decree, he was reproved by one Alexinus, who told him, that it did not become a Wise Man to make ei∣ther a Tent or a Decree. Afterwards be∣ing sent by the Eretrici to Garrison Me∣gara, he took a Journey to the Academy to visit Plato, by whose perswasions, not unwillingly entic'd, he left off his being a Soldier. But being invited by Asclepias the Phthiasian, he liv'd at Megara with Stilpo, whose followers they both became. From whence going by Sea to Elis, they fell into the company of Archipalus, and Moschus, and so till now, they were call'd Eretrici, from the Country where Mene∣demus was born.

Certainly it is that Menedemus was a Person highly esteem'd for his Vertue and Gravity. For which reason Crates in his morose humour calls him,

The Eretric Bull.

Nor is Timon less Satyrical in deriding his compos'd Demeanour.

Then rising up, he knits his beetle Brows, And gravely humms a lesson through his Nose.

However he was a person so awful, that when Eurylochus the Cassandraan was sent for by Antigonus, together with Clippides, a young Gentleman of Cyzicum, he refus'd to go, for fear Menedemus should know it, for he was quick and severe in his Re∣primands. Insomuch that when a young Man behav'd himself with an unbeseem∣ing Insolence before him, he said nothing, but with a Reed upon the Pavement he describ'd the Posture of a Boy suffering under male Agitation, till the young Man perceiving himself to be abus'd in the pre∣sence of all the standers by, sneak'd out of the Room, asham'd of what he had done. Another time, when Hierocles fell most severely foul upon him in the Py∣raeum about Amphiaraus, and told him se∣veral Stories concerning the taking of E∣retria: Menedemus said no more, but on∣ly ask'd him, Wherefore it was that Anti∣gonus so highly extoll'd him?

To one that boasted of his Adultery, Dost thou not know, said he, That Radishes contain as good a juice as Coleworts? To a young Man, that bawl'd and yaul'd after him, Have a care, said he, lest thou forget for hast what thou hast left behind thee. To Antigonus in a quandary, whether he should go to a Feast, where he knew there would be hard drinking, He said no more

than this, Remember thou art the Son of a King.

To a stupid fellow that talk'd imperti∣nently to him, Hast thou any Lands? said he: Who answering, that he had several Farms: Go then, said he, and look after 'em, lest thou lose thy wealth, and com'st to be a poor Fool.

To one that ask'd his advice, whether he should marry: Dost thou not, said he, take me for a Wise Man? Who not deny∣ing but that he was so, Why then, said he, I am marry'd. To one that affirm'd, there were many Good Things, he put the Que∣stion, How many, and whether he thought there were above a hundred?

Being invited to a sumptuous Feast, which was a sort of Riot he could never abide, he said nothing, but by his silence reprehended the person, while he was ob∣serv'd to take only a few Olives for his own share.

This liberty of speech which he us'd had like to have cost him and his Friend Asclepias their lives at Cyprus, where he of∣fended Nicocreon: For the King having invited both them, and several other Phi∣losophers to a monthly Festival, Menede∣mus could not forbear, but with his won∣ted freedom publickly at the Table, If there be any benefit, said he, in such Society,

these Feasts ought to be kept every day: If not, this is now superfluous. To which the Tyrant answering, That he set apart such leisure Holidays to hear the Philosophers: Menedemus more sharply insisted, That it behov'd him to hear the Philosophers at all times: Insomuch that they had both dy'd for it, had not one of the Musicians given 'em private intelligence of the mischief design'd, and sent 'em privately away. Thereupon they presently took shipping, which gave occasion to Asclepias, in the midst of a violent Storm that rose as soon as they were out at Sea, to complain, That the Musicians skill had sav'd him, but Menedemus's over boldness had lost him.

He was a person that little regarded any▪ order in his School; where there were no Benches fix'd round the Room as in a Theatre, but every one sate or stood as they could find a Place or Seat convenient. Otherwise timorous, and jealous of his Reputation, so that when Asclepias and he both wrought with a Bricklayer, and Asclepias never scrupl'd to be seen in his Shirt, carrying Mortar in a Hodd to the top of the Tiles, he would always hide himself when any Passenger came by.

When he took upon him the manage∣ment of Public Affairs, he was so timorous,

that being to put the Incense into the Cen∣sor, he let it fall beside.

Much about the same time when Crates reproach'd him for medling with the Go∣vernment, he order'd him to be carry'd to Prison. Where Crates nevertheless would still watch him as he pass'd to and again, and taunt him with the Nick-names of Agamemnon, and Alderman Menedemus: For, to speak the Truth, he was somewhat addicted to Superstition.

Another time, Asclepias and he having din'd in an Inn upon a Dish of flesh, as the Proverb is, of Goda'mighty's Killing, when Menedemus came to understand it, he be∣gan to grow pale, and fall a puking, till Asclepias, rebuking him severely, convin∣ced him, that 'twas not the flesh, but his own squeamish conceit that caus'd his ill∣ness. But setting these humours aside, he was both Magnanimous and Liberal.

His habit and condition of Body was the same in his Old Age and in his Youth, strong and lusty as a Wrestler; of a swar∣thy Complexion; fat and smooth; of a middle Stature, as appears by his Statue in the Street call'd the old Stadium in Ere∣tria. For it is carv'd for the nonce, half naked, discovering the chiefest parts of his Body. He was a most courteous en∣tertainer of his Friends; and because

Eretria was an unhealthy place, he was wont to feast often. He was a great ad∣mirer of Aratus Lycophron the Tragic Poet, and Antagoras the Rhodian. But Homer was his chiefest delight. The Lyrics he lov'd, as also Sophocles and Achaeus, among the Satyrists; but he preferr'd Aeschylus above all the rest. Therefore to those that oppos'd him at the Council Table, he would always repeat these lines:

The swiftest foot in time th' infirm and weak, And Tortoises may Eagles overtake.

Which was a Sentence of Achaeus, taken out of his Satyr entitl'd Omphale. So that they were foully mistaken, who affirm'd that he never read any other Books but Euripides's Medea, which is said by some to have been written by Neophron the Si∣cyonian. But he slighted his Masters Pla∣to, Xenocrates, and Parecbates the Cyrenaic. However he was an admirer of Stilpo; concerning whom the question being once put to him, what his Conditions were, he only answer'd, He is liberal.

Moreover he was a person not easily to be understood; and in Disputations an Adversary troublesome to be encounter'd. He was ready upon all subjects, and fur∣nished with a copious Elegancy of words.

Much addicted to Syllogisms, and there∣fore he was wont to argue thus.

Is one thing different from another? Yes. Does Profitable differ from Good? Yes. There∣fore that which is good, is not that which is Profitable.

He rejected all Ne∣gatives, making use of Affirmatives only; and those simple, not compound, which he said were intricate and complex'd.

Heraclides asserts that in his Doctrine and Opinions he was a Platonic, but that he sported with Logic. So that Alexinus asking him whether he had left off beat∣ing his Father: He answer'd, I have nei∣ther struck him, nor have I left off. Upon which the other desiring him to explain himself by saying I, or No. 'Tis a ridicu∣lous thing, said he, to obey your Laws, that will permit a Man to brawl and wrangle in the open Market-places.

He complain'd that Bion murder'd the dead, when he exclaim'd so industriously against the Southsayers.

Hearing another maintain, that there could be no greater good than for a Man to enjoy whatever he desired: Yes, said he, a much greater, for a Man to desire no more than is needful.

Antigonus the Caristyan positively as∣serts, that he never wrote or compos'd any. Treatise in his life, nor that he ever

set up any Opinion, as a fundamental Truth: But that he was so obstinate and quarrelsome in his Questions and Interro∣gatories, that he would never give over till the Blood started out of his Eyes. Yet though he were so passionate in words, his actions bespake him the meekest Man i'the World. And therefore though A∣lexinus laught at him, and abus'd him where-ever he met him, yet he was always kind to him, and accompany'd his Wife from Delphos to Chalcis, because she was afraid of being rob'd upon the Road. He was also a true and constant friend, as appears by his strict League with Asclepias, almost as signal as that between Pylades and Orestes. But Asclepias being the El∣der, they liken'd him to the Poet, and Me∣nedemus to the Actor. And it is report∣ed, that when Archeopolis had once told 'em out three thousand pieces of Money, because there was a friendly dispute who should take first, neither would touch it.

They were both marry'd, Asclepias to the Daughter, and Menedemus to the Mo∣ther: Moreover they tell us, that when Asclepias's Wife dy'd, he took his friend Menedemus's; for that he being advanc'd to preferment, had marry'd another more Noble and Wealthy: However, because

they kept House together, Menedemus gave his first Wife leave to manage the Family.

Now as Asclepias was the Elder, so he dy'd long before him in Eretria, being far strick'n in years, after they had liv'd long and happily together, and with so much love; that when, sometime after, a young Lad that had been Asclepias's Minion, coming to Menedemus's House to a Feast, was shut out of Doors by his Ser∣vants, he bid 'em let him in, for that As∣clepias though dead, had still the power to open his Doors.

There were also those that supported both, Hipponicus the Macedonian, and A∣getor the Lamian. Of which the one pre∣sented 'em with thirty Minas apiece; and Hipponicus gave two thousand Drachmas to Menedemus's Daughters upon their Marriage, of which he had three by his Wife Oropia, as Heraclides witnesses.

His Feasts he order'd after this manner, first he sate down himself with two or three Friends, till it grew to be Evening. Then the rest of the Guests were call'd in, though they had already supp'd: And therefore if any one came too soon, they would ask the Servants what was upon the Table, and how long it had stood there? If only Roots and Sallets, away

they went again; but if either Roast or Boil'd, they went in. The Guests in the Summer lay upon Mats; in the Win∣ter upon Sheep-skins, with the woolly part upwards; and every one had his Pil∣low brought him. The Cup that went about, contain'd something more than half a Pint. The junkets were Beans and Lupins. Sometimes Pears or Pomgra∣nates, or dry Figgs. Of all which Lyco∣phron makes mention in his Satyr call'd Menedemus, where he writes in praise of the Philosopher thus much in part.

The Banquet short, the Cup that went about, Of moderate size, was fill'd again, when out. But the chief junkets that adorn these Feasts, Were learning's sweet Preserves and harmless Jests.

He was at first very much contemn'd and slighted, and by the Eretrians fre∣quently abus'd, who call'd him Curr and mad Man: But afterwards he was so high∣ly admir'd, that he was solely intrusted with the Government of the City. He perform'd three Embassies to Ptolomy, to Lysimachus, and Demetrius, highly ho∣nour'd where-ever he came. And when the City allow'd him two hundred Ta∣lents a year, he remitted fifty. Being ac∣cus'd

to Demetrius for designing to betray the City to Ptolomy, he justify'd himself in an Epistle, of which this was the begin∣ning.

Menedemus to Demetrius, Happiness.

I Hear that several stories have been told thee concerning Ʋs, &c.

By this Letter he admonishes Demetrius to have a watchful Eye upon Aeschylus, who was one of the contrary Faction. He seems to have been sent to Demetrius in the behalf of Oropus, which Embassy was by him manag'd with singular Gravity, as Euphantus in his History records. Anti∣gonus also had a particular esteem for him, and own'd himself to be his Disciple, and when he had vanquish'd the Barbari∣ans about Lysimachia, Menedemus sent him a Decree written in a plain Style, and free from any flattery, which thus began.

The Captains and chief Counsellors to Antigonus. Seeing that King Antigonus, victorious over the Barbarians, is now advanc'd to Elia, prosperous in all things else according to his wishes, therefore the Senate and People have thought fit, &c.

This Decree, and his intimate familari∣ty with the King were the Reasons that

he was suspected for having a design to betray the City. And being accus'd by Aristodemus, he retir'd privately to the Temple of Amphiaraus, in Oropus, from whence after the loss of the Golden Cups, as Hermippus relates, he was by the gene∣ral Decree of the Boeotians, commanded to depart. Removing therefore from thence with a heavy heart, he privately return'd into his Country, sent for his Wife and Children, and retiring to Anti∣gonus, under his Protection ended his Days, for grief and anguish of mind. On the other side Heraclides tells us a story quite contrary; how that being made President of the Senate, he freed the E∣retrians several times from the attempts of those that affected the Tyranny, by calling in Demetrius to his assistance. And that therefore it was not likely he should have any design to betray the City to Antigonus, which was a meer Calumny thrown upon him: But that he went to Antigonus with another design, was true; for when he could not prevail with him to set his Country at liberty, he abstain∣ed from all manner of Food for seven days together, and so ended his life. And this is also testified by Antigonus the Ca∣rystian. Only against Persaeus he profess'd an inexorable hatred; for when Antigo∣nus

would have restor'd to the Eretrians, their former Republican Government, for the sake of Menedemus, he was the only Person that disswaded him. For which reason Menedemus bitterly incens'd against him, in the hearing of a full Assembly, at a great Feast. 'Tis true, said he, he is a Philosopher, but of all Men that are, or ever were, or ever will be, assuredly the most vile and wicked.

He dy'd (according to Heraclides) in the seventy third year of his Age. Nor could we chuse but dedicate this Epigram to his memory.

When first (Great Menedemus) loudest Fame Did to our Ears thy sudden End proclaim; How thou morose, and sternly obstinate, By Abstinence did'st hasten on thy Fate, It was no more, 'tis true, than what thy Sect Allow'd; however 'twas a weak Defect Of Noble Courage in a Man so rare, Not to be able to withstand Despair.

And thus much for the Socratics, and those that descended from them. We come now to Plato, who founded the Aca∣demy, and to those of his Followers, who were most transcendent in Learning and Eloquence.

The End of the Second Book.