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 ARISTOTLE.

ARISTOTLE, the Son of Nicomachus, and Phaestras; was a Native of the City of Stagyra, now called Liba Nova. As for Nicomachus, he derived himself from one of the same Name, Nicomachus the Son of Machaon, the Son of Escula∣pius,

as Hermippus reports in his Treatise of Aristotle.

He spent a good part of his Years with Amyntas King of Macedon, with whom he liv'd, partly as a Physician, partly, up∣on the Score of that Friendship and Kindness which the Prince had for him. This is he, who, among all the vast num∣ber of Plato's Disciples, arrived to the most eminent degree of Honour. He was of a moderate Stature, a shrill squeak∣ing Voice, slender Legs, and Pink-Ey'd, as Timotheus recounts in his Book of Lives. He always went very decently clad, wearing Rings upon his Fingers, his Garments of fine Materials, and his Hair trimmed. He had a Son called Ni∣comachus by Herpilis his Concubine, as the same Timotheus relates. He withdrew himself in Plato's Life-time from the Aca∣demy. Which was the Reason that Plato said of him, Aristotle has done by us, like young Colts that lift up their heels and kick against their Damms.

Hermippus relates, That Xenocrates was head of the Academic School, when A∣ristotle was deputed by the Athenians, Em∣bassador to Philip; but returning home and finding that the School was still in o∣ther hands than his own, he made choice of a Place to walk in, in the Lycaeum,

where he accustom'd himself so much to walk to and fro, while he instructed his Disciples, that he was from thence cal∣led the Peripatetic, or the Walker. Others report the original of this Name to have proceeded from hence, For that Ari∣stotle attending upon Alexander, who had been a long time Sick, and upon his Re∣covery was wont to walk up and down, that he might have an opportunity to ex∣ercise himself, made it his business to ob∣serve the motion of the young Prince, to whom he discoursed all the while. But as soon as the number of his Hearers en∣creased, then he sate down when he taught, saying of Xenocrates.

'Twould be a shame that I should silent walk, And suffer still Xenocrates to talk.

After that he propounded some Pro∣position in Philosophy, upon which he exercised their Wits, not forgetting at the same time to instruct 'em in the Art of Oratory.

Not long after he took a Journey to visit the Eunuch Hermias, Tyrant of the Atamensians, with whom, as some say, he went to sport himself in his Male A∣mours: others, That he was nearly related to him by the Marriage of his Daughter, or

at least of his Niece, as Demetrius the Magnesian reports in his Book of the Po∣ets and equivocal Writers. The same Author writes▪ that Hermias was a Bi∣thynian, who killed his Master, and then ••∣surped his Authority. However Aristip∣pus relates this otherwise in his Treatise of the Delights of the Ancients; saying, That Aristotle was in Love with Pythais, Her∣mias's Concubine, whom, when Hermi∣as had surrender'd to his Embraces, he married to her, and for Joy, offered Sacri∣fice to the Woman, as the Athenians did to Ceres of Elensina; and, That he wrote a Paean or Hymn in her Praise, intituled the Inside.

From thence he retired into Macedon to King Philip, where he made his abode after he had received his Son Alexander into his Tuition. Which gave him an opportunity to request 'em, that they would be pleased to restore his Native Country to its former Liberty and Splen∣dour, as having been ruined by the Wars of Philip, the Father of Alexander. Which when he had obtained, he fram'd Laws for his City, under the form of a Common-wealth. He also ordain'd cer∣tain Rules and Constitutions for the Go∣vernment of his School, in Imitation of Xenocrates, of which, one among the

rest was to elect a Head-Master, once eve∣ry ten Years.

At length finding that Alexander had acquired no small Benefit by his Precepts, and that he had made him greatly behold∣ing to him, he resolved to return to Athens, after he had recommended his Nephew Callisthenes the Olynthian to Alexander's Fa∣vour. Of whom they report, that upon his presuming to speak more peremptori∣ly to the Prince than became him, and little regarding his Obedience to his Com∣mands, he was reproved by him in the words of a little Distick, admonishing him to take Care how he behaved himself; for that if he did not change his manners, it might chance to cost him his Life. The Distick was this:

The words thou speak'st, no Mortal can en∣dure; I fear thy Life's not in this World secure.

Which happened to be a true Prophe∣cy; for being discovered to have been in the Conspiracy of Hermolaus, against Alexander's Life, he was carried about in an Iron Cage, wherein being at length over-run with Nastiness and Lice.

he was thrown to a hungry Lyon, and so ended his miserable days.

Now after Aristotle was come to Athens and had taught in that City thirteen Years, he went, without disclosing his intentions, to Chalcis, for that he was accus'd of Im∣piety by Eurymedon, the Inquisitor, or rather Over-seer of the sacred Mysteries; tho' Phavorinus in his Historical Oglio, reports him to have been summoned by Demophilus, because he had made a Hymn in Praise of Hermias, and caused this fol∣lowing Epigram to be engraved upon one of the Statues in the Temple of Delphos.

This Man the Impious Persian Tyrant slew, Impious indeed, since to the Gods untrue, Not with his Launce in lawful Combat slain, But by the treacherous Hand of Friendship fain'd.

So that being almost out of hopes to save himself, as Eumolus says in his fifth Book of Histories, he poysoned himself at Chalcis, and dyed in the seventieth Year of his Age. The same Author avers, That he was not Plato's Hearer till he was thirty Years of Age, whereas it is certain that he was his Disciple at seventeen. Now the Hymn for which he was questioned was this.

Tho' difficult are Virtues ways, And few find Clews to trace the Maze; Yet once o'ercome this tedious strife A Relish gives to human Life. This made the Grecians for thy sake, The greatest hardships undertake. Their Courage led them to outface A thousand Deaths, for thine Embrace. Not glittering Gold that stands the Test, Or Love of Parents, or of Rest, Can equal that Immortal Fruit, By thee produc'd from Heavenly Root. For thee that mighty Son of Jove In Blooming Youth express'd his Love: Made Monsters feel his Conquering Hand, And wearied Juno to Command. Nor did fair Leda's Twins give place, Whose valiant acts confirmed their Race. Achilles, Ajax forc'd their Fates, And storm'd Hell's Adamantine Gates. Atarnians for thy Radiant Light, Brave Hermias depriv'd of Sight, To set his Contemplation free, And raise his Soul to Ecstasie. Things Poets fain'd, or Fools believ'd, Were not so great as he atchiev'd. But could my Muse describe his Mind, My verse with Jove might favour find: For constant Friendship, he alone A model to the World was known.

With Love like his I'll sing his Praise, And Altars to his Friendship raise, Time Marble Monuments may wast, But Verse and Friendship ever last.

This was Aristotle's Hymn in Praise of Hermias; for which his Accusation, Flight, and Poysoning himself, produced the fol∣lowing Epigram of our own.

Eurymedon the Priest, deeming his Grief, assail'd By Traytor Aristotle; for that reason, Against the Gods accus'd him of High▪ Treason; Th' Offender knew the Crime could not be Bail'd, And therefore saves himself by speedy Flight, To what Intent? For he could but have dy'd. Not so; for Hangmen he could not abide; So Drowned Life in deadly Aconite. So strange a way he found, and thought it best, To vanquish so th' unjust officious Priest.

Nevertheless Phavorinus in his Hi∣storical Oglio replied, That finding himself accused of Impiety, he wrote a Rheto∣rical Defence for himself, and that he utter'd this Distick in Athens.

From Pear-trees Pears, and Figs from Fig∣trees shoot, Athens the Tree, th' Athenians are the Fruit.

Apollodorus relates in his Chronicle, that he was born in the first year of the Ninty ninth Olympiad; that he came to Plato in the Seventeenth year of his Age, and lived with him twenty Years, without e∣ver budging out of the School. Then he travelled to Mytelene, at what time Eubulus was Archon, or chief Magistrate of Athens: which was in the fourth Year of the Hundred and eighth Olympiad. But Plato dying in the first Year of the same Olympiad, under the Government of Theophilus, he went to Hermias, with whom he remained three Years; when Pythagoras was Archon, he went to Philip, at what time Alexander was not above fifteen Years of Age, in the second Year of the Hundred and ninth Olympiad. After which he returned to Athens in the second year of the hundred and Ele∣venth Olympiad: where, for thirteen years together, he taught in the Lycaeum. Last∣ly he withdrew himself from thence into Chalcis, in the third year of the hun∣dred and fourteenth Olympiad; where he fell sick, and dyed at the Age of

sixty three Years, or very near it: at the same time that Demosthenes died in Cala∣bria, and that Philocles was Governour in Athens.

It is reported that he fell under Alexan∣der's displeasure, by reason of the Con∣spiracy of Callisthenes against him, and that to vex him he preferred Anaximenos, and sent Presents to Xenocrates. Not was it possible for him, as well as it was for other Men, to avoid the Quipps and Girds of envious Men, and among the rest, of Theocritus the Shiot, who speaks of him after the following manner.

To Hermias a noble Tomb he rais'd, And with another dead Eubulus grac'd. But what was in 'em? Why, to tell ye Troth, As empty as his empty Noddle both.

Nor is Timon less severe in the follow∣ing Lines.

Nor can I pass the prating Stagyrite, Whose Tongue so often runs before his Wit.

Thus much concerning the Life of this Philosopher, only we shall here insert his Will, which we met with much after the ensuing form.

My Will shall be well and duly performed, if, when I come to die, it shall be so Executed, as I Aristotle or∣dain by this my last Testament. First I appoint and make Antipater my Executor, and Over-seer of all my Legacies, and hereby order, That Aristomanes, Timar∣chus, Hipparchus, and Diocles be joined, together with Theophrastus, if he please to take upon him the Tutelage of my Chil∣dren, and of Herpilis, and of my Estate, till my adopted Son Nicanor become of Age to ease him of the Trouble. I also order, That so soon as my Daughter Py∣thais be of Years to Marry, that she be married to Nicanor. But if my said Daugh∣ter happen to die, which God forbid, ei∣ther before her said Marriage, or before she have any Children, my Will is, That Nicanor shall inherit her Dowry; and, That he take Care of Nicomachus my na∣tural Son, and of all that belongs to me, to the end it may be disposed of as be∣comes both his and my Quality: giving him in Charge withal, so to provide for my Son and Daughter that they may want nothing, he doing the duty both of a Father and a Brother. Or if it hap∣pen that he die, which God defend, before he marry my Daughter, or if with∣out Issue by her, my Will is, That all dis∣posals

by him made, shall stand good in Law. But if he will not accept the of∣fer which I have made him, I desire Theo∣phrastus to take charge of my Daughter; which if he refuses to do, I desire Anti∣pater, with the rest of my Executors to take charge of my Son and Daughter. My Will is also, That Nicanor, and the rest of the Guardians and Executors be mind∣ful of me and my affairs, especially of Herpilis, who has been careful of me, and to take such Care of her, that if she has a desire to Marry, she may not be match∣ed beneath her Quality. I desire that they would give her, besides what she has already receiv'd, a talent of Sil∣ver, and Servant Maids besides her own, if she desires them, together with a Lac∣quey, by name Pyrrheus. As for her Dwelling, she has Liberty to make her Choice, either to live at Chalcis in our House next the Garden, or else at Sta∣gyra in our Paternal Mansion; to the end that Herpilis may have no reason to complain; the whole being sufficient to maintain her decently and handsomly. Let Nicanor send Myrmex home to his Pa∣rents, with the Legacy that I have given him. My Will is, That Ambracis be en∣franchised, and that fifty Drachma's be gi∣ven her, together with a Servant Maid,

so soon as she shall marry. I Will and Bequeath also to Thales, a thousand Drachma's and a Servant Maid, besides the Maid we have already bought her, and Simos for her Lacquey without Mo∣ney, or any other to be bought, or the value of another in Money. Let Tychon also be Enfranchised, when the Boy shall Marry, and Philo likewise, together with Olympia and her little Son. My Will is also, That nine of my Boys be sold, but that they remain to my Heirs, till they come of Age to redeem themselves by their good Service. Let Care be taken also to finish the Statues, which are sent to Grylleo to cut, that being finished, they may be set up every one in their Places. Let the same Care be taken of the Statues of Nicanor and Proxenus his Father, and of his Mother, which I intend the same Person shall cut. As for that of Arim∣nestus, which is finished, let it be set up in its proper place in memory of him, be∣cause he died without Children. Let my Mothers Statue be set up in the Tem∣ple of Ceres, at Nemea, or where they shall think more convenient; and let the Bones of my Mother Pythais be gathered together and laid in my Sepulcher, as she ordered before her Decease. Also I de∣sire that my Vow may be performed,

which I vow'd for the welfare of Nica¦nor, that is, Four Beasts in Stone, four Cu∣bits in length, to Jupiter Servator, and Minerva Servatrix, at Stagyra. This was the purport of his last Will and Testament.

It is reported that after his decease, se∣veral earthen Pitchers were found in his House, and that Lyco should affirm that he was wont to bathe himself in a large Vessel of Luke-warm Oyl; which afterwards he sold. Others say, that he laid a Bladder of warm Oyl▪ upon his Stomach, and that when he composed himself to Rest, he lay with his Hand out of Bed, holding a Bullet of Brass over a Bason of the same Metal, that the noise of the Bul∣let falling into the Bason, might awake him out of his Sleep.

The most remarkable of his Sayings were these. Being asked, what Lyers got by their Babbling; Never to be believ'd▪ said he, when they speak Truth. In like manner, when he was reproved for ta∣king Pity upon a vicious Person, and gi∣ving him Alms; I did not pity his evil man∣ners, said he, but I pitied him as a Man. He was wont to say, where-ever he was, either among his Friends, or among his Scholars, That the Eye received the Light by means of the Medium Air that environ∣ed it, and that the Soul received Wis∣dom

by means of the Liberal Arts. Be∣ing often offended against the Athe∣nians, he was wont to say, That the Athe∣nians were the inventers of Laws and Wheat; and that they made good use of their Wheat, but not of their Laws. Farther he was wont to say, That the root of Learning was bitter, but the fruit was sweet. Being asked what soonest grew old; The kindness, said he, which is done to others. Being asked what hope was▪ The dream, said he, of one that awakes. When Diogenes presented him a Fig, as the Reward if he unfolded some hard question▪ believing he would not receive it without uttering some notable Sentence; Aristotle taking the Fig, told Diogenes he had lost his Fig, and his Ex∣pectation. Another time, when Dioge∣nes presented him another Fig upon the same Condition, he took the Fig, hug∣ged it in his Arms, as they do little Chil∣dren, and then crying out, O brave Dio∣genes, gave it him again. He was wont to say, That three things were necessary for Children, Wit, Exercise and Learn∣ing. Being told that an idel Person was always abusing him; let him beat me too, said he, when I'm out of the way. He held, That Beauty had more Power to recommend any Person, than

all the Epistles in the World. Others attribute this Sentence to Diogenes: But that he preferr'd the gift of Form; So∣crates, a Tyranny of short Continuance; Plato, the privilege of Nature; Theo∣phrastus, a conceal'd piece of Knavery▪ Theo••ritus, a well contrived piece of Mis∣chief; Carneades, a solitary Kingdom.

Being asked what was the difference between learned and ignorant Men; The same, said he, as between living Beasts and dead Beasts. He was wont to say. That Learning was an Ornament to Pro∣sperity, and a Refuge in Adversity. That Parents who bred up their Children in Learning, deserv'd more honour than those who had only begot 'em. For the one gives them only a Being, the other not only a Being, but a means to live well.

To one that vaunted himself to be a Citizen of a great City: Let that alone, said he, and rather boast of something that renders thee worthy of a noble and illu∣strious Country.

To one that asked him what a Friend was; One Soul, said he, abiding in two Bodies.

He was wont to say, there were some Men so Covetous as if they were to live always▪ and others so Prodigal, as if they were to die the next Hour.

To one that asked him why he tarried l••••••••r in the Company of fair Women than others. That's a question said he for •• ••lindman.

Being asked what Benefit he got by the study of Philosophy, he readily made an∣swer. The same that others get by the fear of the Law.

Being asked which was the best way for the studious to acquire Learning; Let the riper witted, said he, still go on, and the less apprehensive never stand at a stay.

To a prating Fellow, that pursu'd him with railing and abusive Language, and at length asked him▪ Whether he would have any more. By Jove, said he, I never ••••••ded what thou said'st before.

Being asked how we should behave our selves to our Friends; As we would said he, that our Friends should behave themselves towards us. He was wont to say, that Justice was a vertue of the Soul, that rendered to every one accor∣ding to his Merit. Moreover that Learn∣ing was a good Pastport to bring a Man to old Age. Phavorinus also in his se∣cond Book of Commentaries, recites a Saying of his, which he had always in his Mouth. Oh Friends, there is no Friend. And thus much for his Sentences and Re∣partees.

He wrote a vast number of Books, of which I think it requisite to set down a Catalogue, to the end the vigour of his Judgment, and his indefatigable Industry in all manner of Learning, may ap∣pear.

In the first place, three Books of the Philosophy of Anchytas; one of the Philosophy of Spensippus, and Antipas; one of that which is drawn from the Doctrine of Archytas and Timaus; one against the decrees of Melissus; one a∣gainst the Constitutions of Alcmaeon; one against the Pythagoreans; one against Gorgias; one against Zenocrates; one a∣gainst the Opinions of Zeno; one a∣gainst the Constitutions of the Pytha∣goreans; one entituled Pythicus; one Merinthus, and another Menexenus.

Then three Books of Philosophy: one of Science; two more of the Sci∣ences; one of Doctrine; two of the In∣troduction to Arts; one of Art; then two more of Art, and two more of the liberal Arts; one Entituled Methodic.

Phisics. One of Unity; one of a Prince: one of the Idea; one of Phy∣sic; three of Nature; one of Motion; three of the Elements; Thirty eight of things Natural▪ according to the Ele∣ments. Of Plato's Laws three; his

Banquet one; of Good three; Alexan∣der, or of Colonies one; two of Plato's Commonwealth; Oeconomy one; one of Friendship; of Stones one; of the Soul one▪ questions concerning the Soul one; two of Plants; one of Animal Compounded; one of Animals Fabu∣lous; nine of Animals; eight of their Dissection; one of the Election of things Anatomic; one of things that belong to the Memory; one of Physiognomy; one of the Signs of Tempests; one of Phy∣sic; two concerning Problems to things that belong to the Sight; six of Pro∣blems drawn from Democritus.

Mathematics. One of Mathematics; one of Magnitude; one of the specula∣tion of Astronomical things; one of Mu∣sic, and one more of Pythionic Music.

Poetry. One of Poesy; two of the Art of Poetry; three of Poets; of Words one; of Similitudes one; one of Tragedies; one of the Victory of Dionysius; six of Homeric ambiguities. Some Verses to Democritus that begin, O venerable Angel of the Gods. His Elogies that begin, Daughter of fairest Mother. In a word all his Poems containing forty five Thousand, three Hundred and thirty Verses.

Rhetoric. A Book of Rhetoric, enti∣tuled Gryllus. One of Art for the In∣troduction of Theodectes; one of a So∣phister; one of the division of Enthy∣memes; one of Proverbs; one of Ex∣hortations; Rhetorical Enthymemes.

Logic. One of Species and Genus; one of Proper; one of Contraries; one of Predicaments; one of a Proposition▪ two of Syllogisms; one more of Syllo∣gisms and Definitions; two of Collecti∣ons; two of Epicheremes; Twenty five Epicheremic Questions; three Books of Comments upon Epicheremes; nine of the first Analytics; two of the latter large Analytics; one of divisible things; Seventeen of Divisions; two of To∣pics for Definitions; one of things that are before the Places; seven of the terms of Topic; two of Questions to be de∣manded; one of Solutions of the same Questions; one of things that are spo∣ken several ways, or according to the same Proposition; two of Question and Answer; one of Questions appertaining to Learning; four of Sophistioal Divisi∣ons; four of contentious Divisions; one of Pythionic Arguments.

Ethics. One of honest; one of good; one of better; one of what is to be cho∣sen, and of its Accidents; one of vo∣luntary;

one of the Passions; one of Pleasure; four of moral Vertues; three concerning oppositions of Vertue; one of Love; one of Friendship; two con∣taining questions of Friendship; four of Justice; two of just things; two of just Actions; one of Anger; one of Patience.

O••conomics. One of Oeconomy; one of Prayer; one called the Banquet; one of Riches; one of Nobility.

Politics. One of Calumnies to Alex∣ander; one of a Kingdom; two of a Commonwealth; eight of Political Hearing, as well as Theophrastus; of a Hundred and eight sorts of Common∣wealths; of Democracy, Oligarchy, A∣ristocracy, and Tyranny; two concern∣ing Plato's Commonwealth; four of Laws; one of the Laws of Recommendation; one of Right; one of Counsel; one of Olimpionics; one of Mechanic Arts.

His Epistles are very numerous; some of which are written to Philip; four to A∣lexander; nine to Antipater; one to Men∣tor; one to Ariston; one to Olympias: one to Ep••estion; and one to Themistago∣ras; lastly one to Philoxenus.

In short, we also find twelve Books of things without order, and fourteen of those things that have been briefly sum∣med up. And this is the number of his

Writings, amounting in all to Forty five Thousand, three Hundred and thirty Verses; of which we are now briefly to sum up the Matter and Doctrine there∣in contain'd; which may be called an E∣pitome of Aristotle's Philosophy.

He held, That Philosophy was to be divided into two Principal Members; of which the one was Practical, and the other Theoretical. That Practical Phi∣losophy was to be divided into Oecono∣mical and Political, to which all the bu∣siness of this World, both private and public may be referr'd; and that the o∣ther Division into Physical and Logical, belonged to Speculation.

As for Logic, he proposes it as an exact Instrument for the handling of all the o∣ther Sciences; and will have it to have a double End, that is to say, Truth and Probability: Each of which is of some principal use to the two faculties: For the use of Rhetoric and Logic tends to Probability, Philosophy and Analytics, to Truth. Moreover he has omitted no∣thing of that which appertains either to Invention or Judgment, or to the use of either; for he sets before Inventi∣on a great number of Propositions, from whence, by way of Method and common Places an infinite num∣ber

of probable Arguments may he drawn for every Question. In reference to Judgment he has wrote his first and▪ second Analytics. The first to shew how to make a right Judgment of the Agreement of one Proposition with another; and the latter to examine the Consequences of them, by col∣lecting what went before, and what fol∣lowed after. As to the use of things which are in Controversy, and under dispute, either among the Logicians, or the So∣phisters, he has shewn how to satisfy the Ar∣guments, as well of the one as the other.

He holds that Sence is the Rule upon which the Judgment of Truth relies, as to actions that are in the Imagination. But that the Judgment is the rule of Truth, in refe∣rence to the Moral Vertues, whether in rela∣tion to public or domestic affairs, or in the Composition and making of Laws. He proposes the use of Vertue in a perfect Life, to be the end of all Mens Living.

He holds Felicity to be an Assemblage of three things really beneficial; of that which depends upon the Soul, which is the best and most powerful; of that which proceeds from the Body, as Health, Strength, Beauty, and the like; and lastly upon that which is grounded upon outward Conveniences; as Riches, Nobility,

Reputatation, and the like, which de∣pend upon Fortune. But that Vice is suf∣ficient of it self to render Life miserable, though accompanied with all outward and Corporeal Conveniences. That a wi•••• Man might be miserable, being afflicted sometimes with Pain, sometimes with Poverty, and sometimes with other In∣conveniences. That the Vertues do not depend one upon another. For it may happen, says he, that a Man may be Pru∣dent and Just, and yet addicted to Intempe∣rance and Incontinency. That a wise Man can never be wholly exempt from Passions, but only he may be able to govern 'em with more Moderation than another. That Friendship is the Reciprocal Justice of good-will, of which he makes three sorts; of Parents, of Lovers, of Hospi∣tality. That Love does not only concern the Conversation of other Men, but of Philosophers; for says he, a Wise Man may love as well as another, mind the public affairs, marry a Wife, and live with a King. And lastly having established three several manners of Living, the first in Contemplation, the second in Action, and the third in Pleasure, he always pre∣ferred Contemplation before the rest. He held that the Knowledge of the libe∣ral Arts was of little Importance toward the attaining of Vertue.

There never was any Philosopher, who 〈…〉〈…〉 diligently enquired into the causes of Natural things than he; so that he was able to give a Reason for the smal∣lest thing that could be asked him: and hence it was that he wrote so many Com∣mentaries concerning natural Things. He asserted, with Plat••, that God was in∣corporeal and immoveable; whose pro∣vidence did not pass beyond the limits of the Colestial Bodies, with which all terre∣•…•… things agreed, and were disposed by Sy••••p••••hy. That there was a fifth Element, which gives being to the Heavenly Bodies, whose Motion i•• different from that of the other four Elements, of which the inferiour World was composed. For that the Motion of this Element was circular, ••••d theirs in a right ••ine. Also, that the Soul is incorporeal, and the first Entelechy of an Organick Natural Body having Life in P•…•…. Now you are to understand that he calls Entelechy, an incorporeal Nature; which imparts to the Corporeal power to move it self; of which he makes two sorts, the one Potential, the other in Effect. That which is in Potenti••, is manifest in a thing that is not, but may be; a•• a piece of Wax, or a great ••in∣got of Copper, of which there may be made an Image or Statue of Marble, by

shaping the Wax, or giving Lineaments to the Brass. But that which is in the Effect, is manifest in the thing it self; which is already finished and perfected: as Wax or Copper when wrought or cast into a Statue.

He adds Natural Bodies, because there are some Bodies that are either wrought by the Hand, as are all the Manifactures of Artisans, as a Tower or a Ship: or else others that are produced from the Earth▪ as Plants and Animals. Farther he adds Organic, that is designed and prepared for some design, as the Eye to see, the Ear to hear. Lastly he adds, having Life▪ in Potentia. For Potentiality being less than the Effect, always preceeds Action in every thing; but the Effect cannot be without Action. As for Example, a Man that sleeps is enlivened with a Soul in Po••∣tentia; but he that wakes is animated with a Soul in Act; for he sees and understands such and such things, which he that is a sleep does not do, though he has a pow∣er so to do.

Such were his Philosophical Reaso∣nings concerning these and many other things, which would be here too long to recite. For he was so Laborious and Industrious in all things, and so acute in finding out Arguments for his Discourses,

that it was a thing almost incredible: as may be seen by the great number of Vo∣lumes, which we have already number'd up; exceeding in all four hundred Vo∣lumes: together with several others, and an infinite Number of Sentences; though I question whether all that are ascribed to him be his own.

In the last place we find that there were eight Aristotles; The first the Great Philosopher himself. A second formerly chief Magistrate of Athens. Several of whose Orations or Judicial Pleadings ve∣ry neat and elegant, are extant to this day. A third who Transcrib'd Homer's Iliads. A fourth a Sicilian Orator, who wrote an Answer to the Panegyric of Isocra∣tes. The fifth Sirnamed Mythus, a Com∣panion of Eschines the Socratic. The sixth of Cyrene, who wrote a Book of Po∣etry. The seventh a Paedagogue, of whom Aristoxenus makes mention in Pla∣to's Life. The last a Grammarian of little Esteem: Of whose writing there is extant a small Treatise of Pleon••sm.

But as for the Stagyrian Philosopher, he had several Disciples, among whom Theophrastus was the chiefest; and whose Life we are therefore next to write.