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 ...

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.