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 those that were most Famous in PHILOSOPHY.

The Sixth Book.

Translated from the Greek by William Baxter, Gent.

The LIFE of ANTISTHENES.

ANTISTHENES was the Son of Antisthenes, and an Athe∣nian by birth: but he was thought not to be rightly de∣scended. Whence it is that once he said to one that twitted him with it, Even the Mother of the Gods is a Phrygian. For

his Mother was look't upon as a* 1.1 Thracian. Whence it was, that having▪ ••ignalized himself in the Battel of Tanagra, he gave occasion to Socrates to say of him, So brave a man as he could not be an Athenian by both sides: And himself once reflecting upon the Athenians, for valuing them∣selves upon their being Earth-sprung, said, That could make them no better Gentlemen than Snails and Caterpillars. He was first a hearer of Gorgias the Orator: whence it is that he expresses an haranguing kind of style in his Dialogues; and especially in his Truth and Persuasives. And Her∣mippus saith, That at the Isthmian Games he lookt upon him to praise and discom∣mend the Athenians, Thebans and Lacedae∣monians: but seeing a very great Con∣course coming in from those Cities, he left it off. Afterwards he struck in with Socrates, and improved so much by him, that he persuade his Scholars to go with him to School to Socrates. And though he dwelt at the Pireaeum, yet went he up every day fourty Stadia to hear Socrates. Of whom when he had got the Art of Pati∣ence, and had affected a sedateness of Mind, he became the first Founder of the Cynick Philosophy. He would make out that Labour was good, by the great Her∣cules and Cyrus, borrowing the one Ex∣ample

from the Greeks, and the other from the barbarous People. He was also the first man that ever defined a Definition, saying. A Definition is that which declares what any thing is whereby it is. He used often to say, I had much rather be mad than s••••sually delighted: and, That a man should accompany with no woman that would not acknowledge the kindness. And to a young Youth of Pontus that purposed to be his Scholar, and therefore asked him what things he should have occasion to use; he replyed, A new Writing-Book, a new Writing-Pen, and a new Writing Table; in∣tending in it his Mind. To one that asked him what kind of woman he should marry, he said, If thou hast a handsome woman thou wil•• have a * 1.2 Common woman; but if an ugly one, thou wilt have a † 1.3 Tor∣mentor. Hearing upon a time that Plato spoke ill of him, he said, It is like a Prince to do well, and be ill spoken of. Being ad∣mitted to the Mysteries of Orpheus, and the Priest telling him that such as were initiated into those Rites should partici∣pate of many good things in the World beneath, he said▪ And why then dost not thou dye? Being on a time upbraided, as not being descended of Parents that were both free, he said, I am not descend∣ed of Parents that were both Wrestlers, and

yet I can wrestle. Being asked why he had so few Scholars, he said, Because * 1.4 I don't keep them out with a silver Staff. Being a••k•• why he did chide his Scholars so severely▪ he said, Doctors were wont to do the like to their Patients. Seeing upon a time an A∣dulterer making his Escape, he said, Ʋn∣happy Fellow! what a danger mightest tho•• have escaped for one Obolus? He used to say (as Hecato in his Sayings informs us) It was far better to light among † 1.5 Ravens than among * 1.6 Flatterers: for those would e•••• but dead men, but these these the living. Being askt what he thought the happiest thing among men, he said, To dye in a prospe∣rous Condition. As one of his Followers was bewailing the loss of his Memoirs, he said, You ought to have written them on your Mind, and not upon Parchments. As Iron is fretted by rust, so (he said) were envious persons by their own ill nature. He said, They that would be immortal should live pi∣ously and justly. He said, Commonwealth•• were then destroyed, when they lost the di∣stinction betwixt good men and bad. Being once commended by wicked Fellows, he said, I am mightily afraid I have done some mischief. The Cohabitation of Brothers li∣ving in Amity, he said, was stronger than any Wall. He said, A Traveller should make such Provisions for his Journey, ••••

would swim out with him in time of Ship∣wrack. Being once upbraided with keep∣ing Company with wicked Fellows, he said, Physicians keep company with sick people, and yet have no Fever. He would say, It was an absurd thing to pick Darnell out of Wheat, and useless persons out of a Compagne, and yet to let envious persons live in a Civil Society. Being askt what ad∣vantage he reaped by Philosophy, he said, To be able to keep my self Company. When one said to him at a Banquet, Pray Sir fing; he replyed, Pray, good Sir, pipe to me. When Diogenes asked him for a Gown, he bid him fold in his Mantle. Being asked which of the Sciences was the most necessary, he said, To unlearn bad things. He advised such as heard them∣selves ill spoken of, to bear it a little bet∣ter than a man that had Stones flung at him. He would rally Plato as too inflate: As therefore he beheld once at a publick Shew a snorting Horse, he said to Plato, I phansy thou wouldst have made a gallant Prancer thy self. This he said, because Plato would never leave off commending the Horse. And as he once made him a Visit when he was sick, and saw the Ba∣son where Plato had vomited, he said, Here is Choler, but I see no pride. He gave Counsel to the Athenians to elect their

Asses to be Horses: But they looking up∣on that as very ridiculous; Why (said he) you make men Leaders of your Armies th•••• have nothing to recommend them but you Votes. To one that said to him, There are a great many that speak very honou∣rably of you; he said, What her no have I done? As he was turning the ragged part of his Mantle outward, Socrates espyed him, and said, I see thy Vanity through thy M•…•…le. Being asked by one (as we are told by Phanias in his Socratics) What he should do to become a worthy good man; he said, If thou wilt learn of such as know it, that the evils that are in thee should be avoided by thee. To one that spoke well of Sensuality, he said, I pray God my E∣nemies Children may have their fill of it. To a young man that presented himself in a finical posture to a Carver, he said, Prethes tell me, if that Copper had but speech, what thou wouldst have to beast of? And when he had made answer, My Beauty; he said, art thou not then ashamed to be so pleased with being like a dumb thing? A young man of Pontus promising to take great care of him as soon as his Ship with Salt-fish should arrive, he took him along with him with an empty bag, and went to a Meal-woman, and loaded himself with Meal, and went his way: But the

Woman demanding of him her Money, he reply'd, This young man will pay thee when his Ship with Salt-fish shall come home. He seems to have occasioned the Exile of Anytus, and the Death of Melitus: For as certain young men from Pontus, moved with the Fame of Socrates, came to con∣verse with him; he falling by chance in∣to their Company, brought them to Any∣tus, affirming him to be a greater Mora∣list than Socrates. At which such as stood about him being much enraged, drave him into Banishment. If he chanced to see a married Woman in fine Clothes, he would go to her house, and bid her husband bring forth his Horse and Arms: With which if he were provided, he would say, he might let her wear her Fi∣nery, (for those would be his Defence;) but if not, he would advise him to strip her of them. These also were his Te∣nets. He taught that Vertue might be acquired: That it was the same thing to be a Gentleman, and to be a Man of Vertue: For that Vertue alone was suf∣ficient for happiness; and that nothing more was requisite, except it were the bodily strength of Socrates. And that Vertue consisted in Actions, and needed not many Discourses nor Sciences: And that a wise man did not live by the Laws

of the State, but by those of Vertue. That if he designed to have Children, he would accompany with the best hu∣mour'd Women, that so he might be lov'd: for that the Philosopher only un∣derstood how to love. These things also are ascribed to him by Diocles. To a wise man there is nothing strange or fo∣reign. A good man merits Love. Honest men are all Friends. To take those for ones Confederates who are brave and just. Vertue is a Weapon that one can∣not be disarmed of. It is better to en∣gage with a few brave men against all Cowards, than with many Cowards a∣gainst a few brave men. We should give great heed to our Enemies, for they are the first that observe our Faults. That we should much more esteem a worthy man than a Kinsman. Vertue is the same in a Woman that it is in a Man. Good things are amiable, and bad things deformed. Account all ill things strange to you. Pru∣dence is the securest wall; for it will nei∣ther dilapidate, nor be betrayed. We should erect us walls in our own impreg∣nable Thoughts. He held his Discourses in the place of Exercises, called Kynosar∣ges, a little way without the City Gates: whence some suppose the Cynick Philoso∣phy to have had its Name. Himself was

called Haplokyon, (which is, Simple Dog): And he was the first (as Diocles tells us) * 1.7 that folded in the Mantle, and used it as his only Garment; and that carried a∣bout a Staff and a Scrip. Neanthes also writes that he was the first that † 1.8 folded in the Mantle. But Sosicrates in the third Book of his Successions, saith, That Dio∣dorus the Aspendian was the first that let down his Beard, and used a Staff and Scrip. This was the only man of all the Socraticks that Theopompus speaks honou∣rably of; and he saith, he was a very sharp Man, and that he could by the charms of his Conversation draw in whom he pleased; which indeed is very evident as well by his own Writings, as by Xeno∣phon's Barquet. And he seems to me, to have been the first Author of the most Masculine Sect of the Stoics. Whence it is that Athenans the Epigram-writer speaks thus of them.

O you who have in Stoic Learning Skill, Whose sacred Pages worthiest Maxims fill; That Vertue's the sole Blessing of the Mind, For she alone can save and bless Mankind. The tickling joys of Flesh that others Chuse, Are but the Raveries of * 1.9 one freakish Muse.

It was he that lead Diogenes the way to Sedateness, Crates to Abstinence, and Zeno to Patience; and it was he that laid the Foundations of the Government of his Native City. Xenophon saith he was in∣deed exceeding gay in Conversation, but in other respects most temperate and grave. There go about ten Tomes of his Writings. The first in which he crean of Phrase or Forms of Stile: Ajax, •••• Ajax's Speech: Ʋlysses, or Ʋlysses's: O∣restes's Defence, or of Drawers of In∣dictments. † Isographe, or Desias, or I∣socrates;* 1.10 it being against Isocrates's Speec•• called Amartyros, (or without Testimo∣nies.) The second Tome in which he dis∣courses of the nature of Animals; of Propagation, or of Marriage; a Love Discourse; of the Sophists; a Physto∣gnomical Discourse; of Justice and V••∣lour, being his first, second, and third Perswasives; of Theognis, being his fourth and fifth. The third Tome, in which he treats of Goodness; of Valour, of Law or of Government; of Law, or of •••••• and just; of Liberty and Slavery; of Trust; of a Steward, of Con••iding and of Victory; an Oeconomical dis∣course. The fourth Tome, wherein is •••••• Cyrus; his Hercules the Elder, or of Strength. Tome the Fifth, wherein is his

Cyrus, or of Monarchy; and his Aspasi••. Tome the sixth, in which is his Truth; of Disputing, a Contradictory Discourse: S••thon, Of Contradiction, First, Second and Third: Of Discourse. Tome the seventh, in which is his Treatise of the Institution of Youth, or of Terms, First, Second, Third, Fourth and Fifth: Of Dying: Of Life and Death: Of things in the nether World: Of the use of Terms, or of Wrangling: Of Question∣ing and Answering: Of Opinion and Science, First, Second, Third, Fourth: Of Nature, First, Second: A Question about Nature, in two Tracts: Opinions, or of Wrangling: Of learning Problemes. Tome the eighth, wherein is his Discourse of Musick: Of Commentators: Of Ho∣mer: Of Injustice and Impiety: Of Cal∣chas: Of a Spy: Of Pleasure. Tome the ninth, in which is his Discourse of the Odyssea: Of Minerva's Rod: Of Te∣lemachus: Of Helena and Penelope: Of Proteus: His Cyclops, or of Ʋlysses: Of the use of Wine, or of Drunkenness, or of the Cyelops: Of Circe: Of Amphiaraus: Of Ʋlysses and Penelope: And of Ʋlysses's Dog. The tenth Tome, wherein is Her∣cules, or Midas: Hercules, or of Pru∣dence, or of Strength: The Master, or the Lover: The Masters, or the Spies:

Menexenus, or of Government: Alcibia∣des: Archelaus, or of Monarchy. And these are the things he wrote of. Timon therefore rallying him for the great num∣ber of his Books, calls him the Universal Tatler. He died of a wasting Consump∣tion: At which time Diogenes coming in to visit him, said to him, Hast thou any need of a Friend? And once he came to see him with a little Dagger about him, and when he said, Who will deliver me from these pains? Diogenes pointed to the Dagger, and said, This will. But he re∣plyed, I said from my pains, not from my life. For he was thought to be over effe∣minate under his Distemper, through ex∣cessive love of Life. And I made my self the following Epigram upon him.

Thou wast a Cur, in life, Antisthenes; Words were thy teeth; black choler thy disease: Now dead, thou'lt scare the Ghosts, thou'••t look so fell: There should be one to lead thee down to Hell.

There were besides him three other An∣tistheneses: One a Heraclitist: The other a•• Ephesian: And a third an Historian of Rhodes. And now we have dispatched the Successors of Aristippus and Phaedo••, we will bring in next the Cynicks and Stoicks, the Followers of Antisthenes; and that in the ensuing Order.

The LIFE of DIOGENES.

DIOGENES was the Son of Ikesias, a Banker, and by Birth a Sinopese. Diocles saith, that his Father keeping a publick Goldsmiths Shop, and stamping false Money, was condemned to Banishment: But Eubulides in his Trea∣tise of Diogenes, saith, Diogenes himself was guilty of it, and therefore wandred abroad with his Father. Yea himself speaks in his * 1.11 Leopard, as if he had coined Money. Some will have it, that being made Overseer of the Goldsmiths Work, and being over-perswaded by the Workmen, he went to Delphi, or else to the Temple at Delos, and asked Apol∣lo whether he might do what he was per∣swaded to in his own Country; and he saying he might, and understanding the Oracle to mean the * 1.12 publick Money, he Counterfeited the Change-Money, and was catch'd at it; and (as some say) con∣demned to Banishment; but (as others) he went of himself to Banishment out of fear. There are others that say, that his

Father found the Money, and himself a∣dulterated it; and that his Father was committed to Prison for it, and there dy∣ed, but himself fled and came to Delphi, and there enquiring not whether he should turn Coiner, but what he should do to make himself most famous, and that thereupon he received * 1.13 this Answer.

And being at Athens he sought Ac∣quaintance with Antisthenes; but he shov∣ing him from him, because he would en∣tertain no Body, he forced himself upon him at last with long assiduity. And as one time he held his Staff at him, he stooped hi Head to him, and said, strike, for you will never find a Stick hard e∣nough to keep me from you, as long as I find you discoursing of any thing. From that time forward he became his Hearer; and being an Exile from his Country, he betook himself to a mean way of Living. Seeing a Mouse running over a Room (as Theophrastus tells us in his Megarick) and considering with himself, that it neither sought for a Bed, nor was affraid to be alone in the dark, nor desired any of our esteemed Dainties, he contrived a way to relieve his own Exigencies; being the first, as some think, that folded in the Mantle, because his Necessity obliged him to sleep in it: He also carried with him a

Scrip, which held his Victuals, and he made use of all places indifferently to eat, sleep, and discourse in. Once he pointed with his Fingers at Jupiter's Portico, and said, The Athenians have built me here a brave Palace to dine in. He used a Staff at first to lean on in the time of his Sick∣ness; but afterwards he always car∣ried it with him; yet not in the City, but as he walked in the Country, toge∣ther with his Scrip, as Olympiodorus, Prince of Athens, tells us, and Polyeuctus the Ora∣tor, and Lysanias Son of Aeschrion. Ha∣ving written to one to provide him a a Cottage, and he delaying, he made use of a Tub he found in the Metroon, instead of a House, as even himself re∣letes to us in his Letters. In Summer ••ime he would roul himself in hot Sand, and in the Winter he would embrace Sta∣tues clad with Snow; thus every way ex∣ercising himself to hardship. He was very good at ridiculing other Men. He would call Euclid's School, his * 1.14 Chole, (that is, his Choler;) and Plato's Diatribe (or Exercise) his Catatribe (or Time-wasting.) The Bacchanalian Spectacles he would call the Fools Wonders; and the popular Ora∣tors, the Waiting Men of the Rabble. As often as he saw Commanders of Ships, Physicians, and Philosophers, he would

say, Man was the most intelligent of all Animals; but when again he saw Ex∣pounders of Dreams, Diviners, and those that gave Ear to them, or such as were puffed up by reason of Honour or Wealth, he would say, he thought no Creature on Earth more fond. He was used often to say, He thought a Man ought to provide himself either with Sense or with a Halter. And once observing Plato at a great Feast lightly touching an Olive, he said to him; Learned Man, what made you sail to Sicily for the sake of these Messes, and will not now enjoy them when they are before you? to which he replied; By the Gods; Dioge∣nes, I have cloy'd my self with Olives, and such kind of things, when I was there. What need had you then (said he) to sail to Sicily? Did not Attica then bear O∣lives? But Favorinus in his Various Histo∣ry saith, this was spoken by Aristippus. A∣nother time as he was eating of dryed Figs he met with Plato, and said to him; You may take part with me if you please: but he taking some and eating them, he said, I said thou mightest take part with me, not, that thou mightest Eat.

As on a time he trod upon his Carpets, when he had invited his Friends that were

come from King Dionys to see him, he said, I tread upon Plato's Vanity: He replied, How great a Pride dost thou discover Diogenes, while thou strivest to appear humble! Others say, Diogenes said, I tread upon Plato's Pride; and that he an∣swered again; But with another Pride, Diogenes. But Sotion in his fourth Book saith, the Cur said this to Plato. Dioge∣nes once begged a little Wine of him, and also a few dryed Figs, and he sent him a whole Cask. Upon which he said to him, if one ask thee how much two and two is, thou wilt say twenty; and thus thou wilt neither give what one begs of thee, nor answer what one asks thee. This he spoke Drolling upon him for his endless way of talking. Being asked in what part of Greece he had seen brave Men, he answered, I saw at Lacedaemon brave Boys; but brave Men no where. He being one time discoursing upon a weighty Subject, and no body coming near him, he fell a tooting an idle tune. And as there were gathered a great Croud about him, he upbraid∣ed them with their haste in coming to hear Impertinencies, and their unconcern∣ed Slackness in matters of Importance. He was wont to say, Men will strive for the Mastery in hunching and kicking; but

not a Man in true Worth and Goodness▪ He wonder'd at the Criticks, that could so anxiously enquire into the Disasters of Ʋlysses, and were ignorant of their own▪ He would say also, that Musicians could tune the strings of a Lyre, but left the Habits of their own Minds untuned▪ And that the Mathematicians pored upon the Sun and Moon, but overlook'd the common things that were at their Feet▪ Likewise that the Lawyers kept a great deal of Pother about talking of Justice, but never did it. Nay he said, the Lover▪ of Money would speak much against it, and yet lov'd it still entirely. He would often blame those that would commend honest Men for being above Money, but would, notwithstanding, themselves emu∣late the moneyed Men. He would be ve∣ry much mov'd to see Men offer Sacrifice to the Gods for their Health, and yet would in time of Sacrifice eat contrary to their Health. He would say he much admired those Servants that looked on their Masters while they Gormandiz'd, and yet snatch'd none of their Victuals from them. He would commend those that would talk of Marrying, and never Marryed; those that would talk of going to Sea, and never went to Sea; those that would talk of serving pub∣lick

Offices, and never served them; those that would talk of keeping handsome Boys, and never kept any; and those that made Preparations to go to live with great Men, and never came near them. He would also say, A Man should reach out his Hand to his Friend with his Fin∣gers unclaspt. Hermippus in his Sale of Diogenes saith, How that being ta∣ken Captive and Sold, and being ask'd what he could do; he said, I can govern Men. And he said to the Cryer, make an O yes, and ask if any one will buy him a Master. Being forbidden to sit down, he said, Now I think on it, it is no great matter, for they buy Fish in what posture soever they lie. He said he much won∣dered that when we buy a Pot and a Lid, we try them with our Fingers; but when we buy a Man, we are content with only seeing him. He told Xeniades, that bought him, he ought to be obedient to him, though he was his Servant; for that a Pilot or Physician, though many times but Servants were yet obeyed. And * 1.15 Eubulides saith in his Book entituled the Sale of Dioge∣nes, that accordingly he instructed the Sons of Xeniades after the other Sciences in Horsemanship, Archery, Slinging, and Casting of Darts. And being at the place of the Games, he would not suffer the

Master of the Exercises to exercise them for the Games as was usual, but he him∣self would do it, only to get them a Co∣lour, and to preserve their Health. These Children also got by Heart many things out of the Poets and Historians, and some things out of Diogenes's own Writings. And he was used to reduce every thing to an Abridgment for the ease of their Memories. He taught them within doors to be served with a slender Diet, and to drink Water. He caused them al∣so to be polled to the Skin, and to go very plain in Habit, without either Gown or Sandals, and to be silent, and to look only upon themselves as they went along. He also took them out a Hunting. And they took great Care of Diogenes, and would often beg of their Parents for him. The same Author tells us, that he lived with Xeniades until he was an old Man, And that when he dyed, he was buried by his Sons; where Xeniades asking him how he would be buried; he an∣swered, With my Face downward: And when he asked him why so? Because short∣ly (said he) the lower side will be upper∣most. This he said, because the Macedo∣nian Interest was already grown great, or because mean People were then advanc'd to great Places. When one brought him

to a brave House, and bid him not Spit after he had perceiv'd him to hawk, he spit full in his face, saying in his own Excuse, he could find ne'er a worse place to spit in. But some ascribe this to Aristippus. On a certain time he called out aloud, Ho! you Men; and when they were come together, he struck at them with his Staff; saying, it was Men I call'd for, not Rogues. This we are told by Hecato in his first Book of Sayings. They say, that Alexander said; If he had not been Alexander, he would have been Diogenes. He was us'd to say; Those were not * Anaperoi (that is maimed Peo∣ple) that were deaf and blind, but* 1.16 that had no Pera (that is a Scrip.) He came once half trimmed into the young mens Club (as Metrocles in his Sayings in∣forms us) and was there beaten by them. But afterwards he wrote down the Names of them that beat him, upon a white Table, and went about the Streets exposing it to publick View; and thus he exposed them to Contempt, making them to be Condemn'd, and much blamed of all. He would say, he was the commended man's dog, but that none of the Commend∣ers durst take him with them a Hunting. To one that said to him, I have got the day of the men in the Pythian Games, he answer∣ed, It is I have the day of the men, but thou

of the Slaves. To some that said to him, thou▪ art an Old man, slacken a little now; he answered, What if I were running of a Race, should I slacken towards the End or mend my Pace? Being invited to Dinner, he said he would not come; for he had no Thanks Yesterday for coming. He would walk upon the Snow with his bare Feet, and do such other things as were above spoken of. He did also essay to eat raw meat, but could not digest it. He once catch'd Demosthenes dining at a publick house, and as he went to steal away, he said to him; Thou wilt be so much the more in a publick house. Certain Strangers being once desirous to see De∣mosthenes, he reached out his * 1.17 middle Finger and said, This is the Athenians * 1.18 Rabble Guide. As one threw out a piece of Bread and was asham'd to take it up again, he willing to reprove his Folly, tyed a string to the Neck of an Earthen Pot, and drew it after him across the * 1.19 Potters Yard. He was used to say, he did imitate Musick-masters; for they were wont to go higher than the Note, that o∣thers might hit the true Note. He us'd to say, That most men were within a Finger of Madness: For that if a Man as he goes along put out his middle-Finger, he will be thought to be mad; but if he

put out his Fore-Finger, he will be in his right Wits. He used to say; That things of most value were sold for nothing, and on the contrary; for that a Statue would •••••••• three Thousand Silver Drachmaes, and* 1.20 •••• Bushel of Meal, but two small pieces of Copper. He said to Xeniades, that brought him; Come let me see how you will do what you are bidden, and he replied,

Rivers swift Streams unto their Springs return.

He said, If in your Sickness you had bought you a Doctor, would not you be obedient to him, and not say, Rivers swift Streams unto their Springs return?

One would fain have come to him to learn Philosophy of him, and he gave him a Hough of Bacon to carry, and made him follow him: But as he flung it down for very shame, and went his way: So some∣time after he meeting him, laugh'd at him, and said, the Bacon Hough hath dissolv∣ed the Friendship betwixt me and thee. But Diocles tells us the Story thus. One saying to him, give me your Command, Diogenes; he took him along with him, and gave him half an Obolus worth of Cheese to carry; but he refusing it, he said, Half an Obolus worth of Cheese hath dissolv∣ed

the Friendship betwixt me and thee. Seeing once a little Boy drinking Water out of the Hollow of his Hand, he took his little Dish out of his Scrip, and threw it away, saying; This little Boy hath out-done me in Frugality. He threw away his Bowl also, when he likewise saw another little Boy, after he had bro∣ken his Dish, receiving his Lentile Pot∣tage into a hollow piece of Bread. He would also argue that all things are the Gods. And wise Men are the Gods Friends, and Friends have all things common; there∣fore all things are wise Mens. Seeing on a time a Woman Prostrating her self to the Gods after an unseemly manner, and wil∣ling to free her from her * slavish fear* 1.21 (as Zoilus of Perga relates) he came to her and said, Art thou not afraid, Wo∣man, least God should stand behind thee; (for he fills all places with his Presence) and see thy unseemly Posture? He de∣voted the Picture of a Club-man to Aescu∣lapius, which as People threw themselves down upon their Faces, ran to them and broke their Heads. He was wont to say, That the Curses in the Tragedies were all light upon him; for he was without City, without House, without Country, Poor, a wanderer, and had but one days Provision. He often said, he opposed

Magnanimity to Fortune, Nature to Law, and Reason to Passion. As he was Sun∣ning himself one day in the Craneon, Alex∣ander standing by him, said, Ask of me what thou wilt, and thou shalt have it; he answered, Stand out of my Light. As one was reading a tedious Discourse, and at last disclosed the Blank at the end of the Book, he said, Courage my Ma∣sters I see Land. When one would prove by a Syllogism, that he had Horns, he clap∣ped his Hand to his Forehead and said I feel none. In like manner, when one of∣fered to prove there was no motion, he rose up and walked about. To one that discoursed of the Heavenly Bodies, he said, How long is it since thou camest from Heaven? A wicked Eunuch having written upon his House, LET NO ILL THING COME IN HERE, He said, Which way will the Master of the House come in? As he anointed his Feet with Perfumed Ointments, he said, The Perfume goes up from the Head into the Air, but from the Feet into the Nose. When the Athenians advised him to be in∣itiated, affirming that such as were admitted to those Secrets, shall obtain Preheminence in the Nether World; he said, It would be an absurd thing, if Age∣silaus and Epaminondas must live in Mire,

and certain mean Fellows, if but ini••∣ated, be in the Islands of the Happy▪ As he saw Mice creeping upon his Table, he said, Look you here, Diogo••es also feeds Parasites. When Plato called him Dog, he said, Very right, for * 1.22 I am re∣turned to those that sold me. When o•••• asked him as he was coming out of ••••e Bagnio, Whether there were many M•••• a Bathing, he answered, No: But to ano∣ther that asked, whether there was a great Croud, he said, Yes. Plato having desir∣ed a Man to be an Animal with two Legs, without Feathers, and having gaine great applause thereby, he stript a C•…•…, and brought him into his School, and 〈…〉〈…〉, here is Plato's Man for you: which occa∣sioned him to add to his Definition, With broad Nails. To one that asked him what time of Day was best for a Man to 〈…〉〈…〉 his Dinner in, he answered, If he be a rich Man, when he will; but if a p•••••• Man, when he can get Meat. Seeing a∣mong the Megaricks their * 1.23 Sheep clad with Skins, and their Children nak•••• he said, It is better to be a M••g•…•… Ram, than his Son. To one that hi•• 〈…〉〈…〉 with a piece of Timber, and afterward said have a Care; he said, Dost thou ••••∣tend to strike me again? He called •••• Oratours the Waiting-men of the Rabb••••

and Garlands, the * 1.24 Buddings out of Glo∣ry. Once he highted a Candle at Noon day, and said I look for a Man. He stood once under a great Spout of Water, and when they that stood about him much pit∣tied him, Plato being there also, said, If you design him any Kindness, go from him, inti∣mating his Vain-glory. As one gave him a ••low on the head with his Knuckle, Her∣cules (said he) What a thing have I been all this while ignorant of, that one should walk about with a Helmet on? But when Midias struck him on the head with his Knuckle, and said, There is three Thousand Drachmaes upon the Table for thee. The next day he took the * 1.25 Gamesters Strap∣ping Leathers, and thresh'd him soundly, and then said, there is three Thousand Drachmaes upon the Table for thee. Lysi∣•••• the Apothecary asking him, whether he thought there were any Gods or no; he answered, How can I do otherwise, when I believe thee to be their Enemy? but there are some that say, Theodorus said this. When he saw one besprinkling himself with Water, he said unto him, Miserable Wretch! Dost thou not know, that as thou canst not by sprinkling free my self from the Errours of Gram∣mar, no more canst thou from the Errours of Life. He was used to blame

Men about their* Prayers, saying, they* 1.26 asked for the good things, that seemed shed to them, and not for those that were such indeed. To such as were frighted with dreams, he would say, They took no notice of what they did when awake; but busied themselves mightily about what they fancied in their Sleep. As the Herald pro∣claimed at the Olympic Games, Dioxipp•••• wins the day of the men, he said he w•••• the day of the Slaves, and I of the men. He was very much belov'd of the Athenians. Therefore when a young Fel∣low had broken his Tub, they ordered him to be beaten, and gave him another Tub. Dionysius the Stoic, saith, He was taken after the Battle at Chaeronea, and carried away to King Philip; and being asked what he was, he said, I am a Spyer out of thy unsatiable Covetousness; upon which he was admired, and set free. A∣lexander once sending a Letter by one Athlias to Antipater at Athens, he being in the Company, said, Athlias, (that is miserable) from Athlias, by Athlias, to Athlias. When Perdicca threatned him, that if he would not come to him, he would kill him; he said, A great piece of Business, a Fly, or a Spider can do that. He would have had him rather to have threatned him with this; Though I must

live without thee, I will yet live happily. He would often cry out and say, that the Gods had made the way to live very easy, but that it was hidden from such as ••ought for Comfits and Perfumes, and other such like things; which made him say to one who had his Shoos put on by his Man, Thou art not quite happy yet, if he doth not blow thy Nose for thee too, and that thou mayest have done for thee, if thou wilt but cut off thy Hands. Seeing once the * 1.27 sacred Remembrancers leading along a Man that had stolen a cer∣tain Sacrificing Bowl out of the Reposito∣ry; he said, Do not the greater Thieves lead along the lesser. Seeing once a young Fellow casting Stones at a Cross, he said, VVell aim'd Boy, thou wilt hit the mark at last. When certain young Fellows stood about him and said, We are afraid thou wilt bite us; he said, Never fear it Boys; a Dog won't eat Beets. To one that prided himself in a Lyons Skin; he said, Leave off to disgrace the Coverings of Valour. To one that called Callisthe∣nes happy Man, and mentioned how no∣bly he was treated by Alexander; He is therefore an unhappy Man (said he) that can neither dine nor Sup, but when Alex∣ander pleases. When he wanted money, he would say he would go get his Friends

to pay him some, not to give him some As once he filthily abused himself in the Publick Morket-place; he said, O thee rubbing ones Stomach would keep away Hunger! As be saw a young Man going to Supper with certain great Men, he pluck'd him from them, and brought him away to his Friends, and charged them to shut him up. To a •…•…∣cal Young man that asked him a Question, he said, He would not tell him, till he took up his Cloths, and satisfied him whe∣ther he was a Man or a Woman. To a Youth that play'd at * 1.28 Cottabus in a Bag∣nio, he said, The better thou dost it, the worse. Once at supper time some thr•••• him Scraps of Bones as to a Dog, and be∣came and pist upon them like a Dog, and went his ways. The Orators, and all such as sought after Fame, he would 〈…〉〈…〉 Thrice-Men, instead of Thrice-wretched A rich Man without Earning, he would call a Sheep with a golden Fleece. Seeing written upon a Prodigal's House, TO BE SOLD, He said, I knew thou wouldest easily spew out thy Master, thou wast so full of Surfeits. To a young Man that ve∣ry much complain'd of the multitude of such as came to trouble him, he said, Leave off to make signs of an affected uneasiness Of a dirty Bath he said, Where must they

wash that wash here? A rude minstrel being discommended by all the Compa∣ny, he alone commended him, and being demanded his reason, he answered, Be∣cause being no better than he is, he yet chuses rather to fiddle than to steal. A Min∣strel that was always forsaken by his Company, he saluted thus, Hail Mr. Cock; and when he asked of him the reason of his Salutation, he said, Because when thou tunest, thou raisest every Bo∣dy up. As many stood gazing upon a young Youth, he stood just before them, and filled his Bosom full of Lupins, and * 1.29 fell a eating them. And as the Compa∣ny stared upon him, he said, He wonder∣ed how they came to leave looking on the Youth to stare upon him. When a Man that was excessive superstitious, said unto him, I will cleave thy Head in two at a Blow; he said, But I will * 1.30 sneeze on the left and make thee tremble. As Hegesius entreated him to lend him some of his Writings, he said, Thou art a Fool, that when thou wilt not chuse painted Figs, but real ones, wilt yet neglect a real Exercise, and desire a * 1.31 painted one. To one that upbraided him with his Exile, he said, My Exile, wretched man, was the occasion of my being a Philosopher. Again to a∣nother that said, The Sinopeses have con∣demned

thee to Banishment; he replied, And I have condemn'd them to stay at home▪ Se∣ing once an Olympic Victor feeding Sheep; he said, Good sir, you are suddenly past from the Olympian to the * 1.32 Nemean (that is feeding) Games. Being asked why the Gamesters were men of no Sense, he said, Because they were built up of Beef and Bacon. He was once very importunate to have a Statue set up for him, and being asked his Reason, he said, I study to be disappointed. As he begged something of one (for he used to beg at first by reason of his great Poverty) he said, If thou ever gavest to any other man, give also to me; but if thou never gavest to any, begin with me. Being once asked by a Tyrant, what sort of Copper was the best to make a Statue of, he said, That sort that Harmodius and Aristogei∣tion's were made of. Being asked how King Dionys used his Favourites, he re∣plied, Like bags, for he hang'd up the full ones, and threw the empty ones aside. A new married Man having written upon his House. THE SON OF JƲPI∣TER, HER CƲLES, THE GAL∣LANT CONQƲEROR LIVES HERE, LET NO BAD THING ENTER; He wrote under it. THE RECRƲITS CAME AFTER

THE ENGAGEMENT. He would say, The Love of Money was the Metropolis of all Evils. Seeing a Prodi∣gal eating of Olives in a Victualling-House, he said, If thou hadst din'd thus, thou wouldest not have supped thus. He would say, Good men were the Images of the Gods: and that Love was idle mens Bu∣siness. Being asked, what was the most unhappy thing in humane Life, he said, an indigent Old man. Being asked what sort of Beast hit worst, he said of Wild Beasts, a Detracter, and of tame Beasts, a Flatterer. Seeing once a Centaur very ill drawn, he said, Which of these is * 1.33 Chiron (that is the worst?) Smooth Lan∣guage he would say, was a Sugared Hal∣ter. He would say, the Belly was the Charybdis of ones Livelihood. Hearing once that Didymon the Adulterer was ap∣prehended, he said, he deserv'd to be hanged up * 1.34 by his Name. Being asked why Gold looked Pale, he replied, Be∣cause it hath many lying in wait to catch it. Seeing a Woman riding in a Sedan, he said, The trap is not big enough for the Beast. Seeing a Fugitive Servant sit∣ting upon a * 1.35 Well, he said, Have a Care young man you do not fall in. When he saw a Cloaths-stealer in a Bagnio, he said, Art thou come for

* 1.36 Aleintation (that is a little Ointment,) or All'heimation (that is some other so•••• of Garment?) Seeing on a time a Wo∣man hanging upon an Olive-tree, ••e said, O that all trees bare such Fruit! Seeing one of those that used to strip dead People of their Cloths, he said;

—What dost thou here Friend? One of the Dead to strip dost thou intend?

Being asked by one, whether he had either a Girl or a Boy to his Servant? he said, No. And he saying to him; if he chanced to dye, who should bury him? he said, He that should have oc∣casion for the House. When he saw a handsome Boy carelessly Sleeping, he punched him with his finger, and said, arise, Lest as thou sleep'st one run thee in the Back

To one that bought up very costly Pro∣visions, he said,

Thou'lt quickly dye Boy, why dost buy such things?

As Plato was discoursing * 1.37 of abstracted Forms (or Notions) and chanced to name Table-hood and Cup-hood, he said, Good Mr. Plato, I see here a Table and a Cup, but can see no Table-hood nor Cup-hood▪ to which he replied, Thou sayest well, for thou hast indeed Eyes which serve to see a Cup or a Table, but hast not that Intel∣lectualness

that must discern Table-hood and Cup-hood. Being asked, which he thought the best time to marry in, he said, Young men should never marry, nor old men ever. Being asked by one what he would take to let him give him a blow on the head with his Knuckle, he said, A Helmet. Seeing a young man fi∣nically drest, he said, If thou dressest thy self for the Men, thou loosest thy labour; but if for the Women, thou hast a naugh∣ty meaning. Seeing on a time a young man to blush, he said, Take heart my ••••d; for that is the colour 〈…〉〈…〉 Vertue. Hearing once one Lawyer impreaching the other of Theft, he condemned them both, saying, The one had committed Theft, and the other had lost nothing. Being asked what sort of Wine he loved best, he said, That which I drink at o∣ther Mens Cost. To one that told him, a great many laugh'd at him, he said, but I am not laugh'd at. To one that said Life was an evil thing, he said, It was not Life that was Evil, but an evil Life. To such as counselled him to go look for his Servant that was run away, he said, It would be an absurd thing if Manes could live without Diogenes, and Diogenes could not live without Manes. As he was dining upon Olives, and

one presented him with a Cake, hethrew it away, and said,

Stranger be gone out of the way of King••.

And another time upon the like occasi∣on, he said,

He lash'd, and * 1.38 drave along.—

Being asked what sort of Dog he was he said, When I am a hungry, I am a Maltese (or Lap-Dog;) but when my Belly is full, I am a Molossian (or Mastiff) Most men do not Care to go a hunting with the Dogs they most Commend, by reason of the great labour in following them, no more are you able to live with me, because you are afraid of my hard∣ships. Being asked whether Philosophers could eat Cakes, Ay (said he) they can eat any thing like other Men. Being ask∣ed why Men gave Alms to Beggars, but nothing to Philosophers, he answered▪ Because they expect to be lame and blind themselves; but have no hopes of be∣coming Philosophers. He once begged an Alms of a very Covetous Man, and seeing him backward to give him any thing, he said to him, Friend I beg of thee for my Nourishment, and not for my

Funeral. Being once twitted with having, coined false Money, he said, Time was when I was such a one as thou art; but thou wilt never be such a one as I now am. And to another that upbraided him with the same thing, he said, I once pist a Bed too, but I don't now. Coming once to Myndos, and seeing their Gates very large, and their City but small, he said, You Men of Myndos, I advise you to shut up your Gates for fear your Town should run out. Seeing once a Stealer of Purple apprehended in the very Act, he said;

Strong Fate, and Purple Death hath on thee seiz'd.

When Craterus once invited him to come to live with him; he said, I had rather lick Salt at Athens, than live on the most de∣licious Fare with Craterus. As once he accosted Anaximenes the Oratour, who was a very fat Man, he said to him, Give us poor folks some of you Belly; for thereby you will both ease your self, and benefit us. As he was once in the midst of his Harangue, he held out a piece of hang'd Meat, and diverted the Audience. At which when Anaximenes was much enrag'd; he said, An Obolus worth of hang'd meat hath spoiled Anaximenes's Speech. Being

once upbraided with having eaten his vi••••∣als in the Market-place, he answer'd, Why, it was in the Market-place that I was Hun∣gry. Some ascribe this also to him, That Plato seeing him washing of Herbs, came to him, and said softly in his Ear; Had••t thou made thy Court to Dionysius, thou hadst not needed to have washed Herbs and that he answered him again as softly▪ If thou wouldst have washed Herbs, thou wouldst not have made thy Court to Di••nysiu••. To one that told him, that most People laughed at him, he said, Per∣haps the Asses laugh at them: But ne••∣ther do they ••eed the Asses, nor I them when he saw a young Youth addict him∣self to Philosophy, he said, It is bravely done of thee, to divert the Lovers of thy Body to the Beauty of thy Mind. As on•• was admiring the great number of* 1.39 Vo∣tive Tables hung up in the Samoth••ac•••• Temple, by such as had escaped Ship∣wrack; he said, There would have been a great many more, if every one that was cast away had hung up one. But there are some that say, this was spoken by Diag••ras the Melian. To a very hand∣some young Youth that was going to a Banque••, he said, Thou wilt come worse back▪ But when he came back, he said to him the next ••day; I am come back, and am

never the* 1.40 worse•• ••he said, Thou art not become Chiran (that is worse) but B••••y••••e•• (that is wider) He once beg'd of one a thing very difficult to be grant∣ed him▪ and the Party said to him; Ay, if you can perswade me to it; he answer∣ed, If I could have perswaded thee, I would have bidden thee hang thy self. When he was coming back from L••••••d••∣•••••• to Athens, a certain Man asked him whither he was going and whence he was coming? he answered, I am co∣••ing from Manland, and going to Wo∣manland••▪ As he was returning from the Olympick Spectacle••, and one asked him, Whether there was a great Croud there; he said, there was a very great Croud, but a few Men. He compared Prodigals to Fig t••e••s that gr••w upon a steep Preci∣pice, of whose Fruit a Man never tastes, but the Crows and the Vultures eat them. When Phryne the great Curtezan had see up a Golden Ve•••••• at D••lph••, he wrote these words upon her. BY THE IN∣TEMPERANCE OF THE GREEKS. As Alexander once stood by him and said, I am Alexander the great King; he replied, And I am Dio∣gen••s the Dog. Being asked what he did to be called Dog; he said, I wa•• my tail to those that give me any thing; I bark

at those that give me nothing, and I bite those that do me harm. As he was picking of Figgs off a certain Fig-tree, the Keeper said to him, there was a Man hang'd on that Tree two days ago; he replied, Then I will Purify it. Seeing an Olympick Victor often fixing his Eye upon a Curtezan; he said, Do you see how this Ram of* 1.41 Arimanes hath his Neck twisted about by a poor paltry Wench? He would say, Beautiful Cur∣tezans were like poysoned Mede. As he was eating his Dinner in the Market-place, those that stood about him often called him Dog; but he said unto them, You are the Dogs that stand about me while I am Eating. When two effeminate Per∣sons went to hide themselves from him; he said, You need not fear me, a Dog won't eat Beets. Being asked about a Boy that had been Debauched, whence he was; he said, From* 1.42 Tegea. When he saw an unskillful Gamester practising Physick; he said to him, What dost thou mean? Dost thou design to cast them down now, that formerly won the Field of thee? Seeing a Son of a Common Wo∣mon throwing a Stone among a Crowd; he said, Have a Care Boy least thou hit thy Father. When a Beautiful Boy shew∣ed him a Sword that had been presented him by his Minion; he said, It is a very

••ine Sword, but it hath a dirty Handle. As some were commending those that had given him something; he said, But you don't commend me, who was worthy to receive it. When one demanded back his Mantle of him: he said, If thou gavedst it to me, I will keep it; but if thou didst but lend it; I will use it. One that had been a supposititious Child telling him he had Gold in his Mantle, he said, Very right, and that is the reason I sup∣posite it (or lay it under me,) when I sleep. Being asked what advantage he had by Philosophy; he answered, If no∣thing more, yet to be prepared for eve∣ry Fortune. Being asked whence he was, he said, I am a * 1.43 Cosmopolite. When some offered Sacrifice that they might have a Son, he said to them; but you of∣fer no Sacrifice for his Qualifications. As on a certain time he was desired to con∣tribute to an Eranos (or charitable Col∣lection,) he said to the Eranarches (or o∣verseer of the Collection.)

* 1.44 Spoil whom thou wilt, from Hector keep thy Hands.

He would say Curtezans were Queens to Princes; for they could beg what they pleased of them. When the Athenians had voted Alexander to be the God Bacchus, he said to them, I pray make me Sarapis. To one that up∣braided

him for going into unclean pla∣ces, he said, The Sun goes into lakes, and yet is not defiled. As he supp'd in the Temple, and had pieces of * 1.45 foul Bread set before him, he took them up and threw them away, saying, No foul thing should come into the Temple. To one that told him, Thou knowest nothing at all, and yet pretendest to be a Philoso∣pher; he said, If I do but pretend to Wisdom, even that is to Philosophize (or affect Wisdom.) To one that com∣mended his Child to his Tuition; telling him, he had most excellent Parts, and a most towardly Disposition; he said, What need hath he then of me? He said, That those that discours'd well, and acted not ac∣cordingly, were nothing better than a Harp. For that had neither Hearing nor Sence. He crouded once into the Theatre as o∣thers were coming out, and being asked his Reason for it; he said, Opposition is the Study of my whole Life. Seeing on a time a young Man making himself look like a Woman, he said, Art thou not a∣shamed to contrive worse for thy self than Nature hath done for thee? For she hath made thee a Man; but thou wouldest force thy self to be a Woman. As he saw a simple Fellow tuning of an Instrument, he said to him, Art thou not ashamed

to tune Sounds upon a piece of VVood, and leave thy mind untuned for Life? To one that said to him, I am not fit for the Study of Philosophy; he said, VVhy dost thou live then, if thou dost not care to live well? To one that despised his own Father, he said, Art thou not ashamed to despise him upon whom thou valuest thy self. Seeing a handsome young man with mean Discourse; he said, Art thou not a∣shamed to draw a leaden Sword out of an Ivory Scabbard? Being upbraided with having drunk in a Tavern, he said, I am trimmed in the Barbers Shop too. Being twitted with having received a mantle of Antipater; he said,

The Gods fam'd gifts must not be cast away.

To one that shoved a piece of Timber upon him, and then said have a Care Sir, he striking him with his Staff, said, Have thou a Care. To one that very earnestly importun'd a Curtezan; he said, misera∣ble Fellow! Why wouldst thou obtain that of her, which thou hadst better be without? To one that perfumed himself, he said, Have a Care least the sweet Scent of thy Head make thy Life to stink. He would say, Servants were slaves to their masters, and bad men to their Lusts. Be∣ing

asked why Slaves were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is as much a•• to say, Footmen,) he said, Because they have Feet like Men, but Souls like thine, that askest me that Question. Once he begged of a bad Husband a whole Mina, and he asking him why he begged but an Obolus of other Men, but of him a Mi∣na; he said, Because I hope to receive of others again: But whether I shall re∣ceive any more of thee or no,

—Lies wholly in the Knees o'th Gods.

Being told that he begged, but Plato did not; he said, Plato begs too, but,

Holding his Head near, Lest others overhear.

Seeing once an unskilful Archer Shooting, he sat down just by the Mark, and said, Lest he hit me. He would say, Lovers mist of their Pleasure. Being as∣ked whether Death was an evil thing, he said, How can that be an evil thing, that we cannot feel when it comes? To Alexander standing by him and saying; Dost thou not fear me? What art thou (said he) a good thing or a bad? He re∣plied a good: Who then (said he) would fear a good thing? He was wont to say, That Learning was Sobriety to the young,

Consolation to the Old, Riches to the Poor, and an Ornament to the Rich. To Didymon the Whoremaster, as he was medicating of a young Womans Eye, he said, Have a Care, least while thou art medicating the Maids Eye, thou vitiate the * 1.46 Pupil. As one told him that his Friends were Plotting against him, he said, What shall a Man do, if he must use his Friends and his Enemies alike? Being asked what was the most becoming thing among Men? he answered, Assurance in Conver∣sation. Coming once into a School-ma∣sters House, and seeing a great many paint∣ed Muses, and but a few Scholars; he said: * 1.47 With the Gods, Mr Schoolmaster, you have a great many Scholars. He was used to do every thing in publick view, that related either to Ceres or to Venus. And was wont to form such conclusions as these. If there be no absurdity in eating ones Dinner, neither is there in eating ones Dinner in the Mar∣ket-place. But there is no absurdity in eat∣ing ones Dinner: There is therefore no ab∣surdity in eating ones Dinner in the Market place. And as he very often * 1.48 polluted him∣self in the publick View, he would say, O that I could asswage my Hunger by rubbing my Stomach! There are several more say∣ings of the like Tendency, attributed to him, which would be long here to relate, they being so many.

He said there was a twofold Exercise the one of the Mind, and the other of the Body. That the later of these crea∣ted in the Mind such quick and agile Pha••••∣tasies in the time of its Performance, 〈…〉〈…〉 very much▪ facilitated the acts of Vertue But that the one could not be comple•…•… without the other, (no more than Health could be without Strength,) whether 〈…〉〈…〉 regard the Body or the Mind. And he gave Reasons to prove how easy it was to pass from Corporal Exercise to Vertue▪ For that we see what a strange agility of Hand ordinary Artizans attain to by the•…•… Assiduity, as well in the Mechanick as o∣ther common Trades. And what 〈…〉〈…〉 Pitch both Harpers and Gamesters arrive to by their continual Labour and Applica∣tion. And he doubted not to say, That if they would have diverted that Exer∣cise to their Mind, their Labour would have proved both profitable and success∣ful. For he said, That as nothing in Hu∣man Life could be well done without much Exercise, so that alone was able to master any thing. Those therefore whom want of Knowledge rendred unfortunate (he said) should lay aside useless Labours, and take upon them those that agreed with Nature, that so they might live a happy Life. For that the very Contempt of

Pleasure when attained to by long medi∣tation was most delectable. And as those that have been accustomed to live Volup∣tuously, had great regret in passing over to a contrary Course; so those that had been exercised to the contrary, did with great Pleasure despise Pleasure. Thus he used to Discourse, and thus appeared to have been his Practise: So that he might well be lookt upon as a Coyner of false Money, while he assigned nothing to Law in comparison of what he did to Nature: Affirming himself to follow the same Form of Life with Hercules, as preferring no∣thing before Liberty: And saying, All things were wise Mens own: Forming such Conclusions as were before mentioned, viz. All things are the Gods own: The Gods are wise Mens Friends: Friends have all things common: Therefore all things are wise Mens own. As to Law, he said; it was not possible to * 1.49 support Gentility and Greatness without it: For (said he) out of a City there is no use of * 1.50 Gen∣tileness: A City is a thing of Gentileness: Without Law there is no use of a City: Therefore Law is a thing of Gentileness. He would Droll upon Families, Great Names and such kind of things, calling them the Varnishes of Vice; and would say there was no rightful Republick, but

that of the whole World. He said also that Women ought to be common, affirm∣ing that true▪ Marriage was nothing else, but for a Man to get a Woman in the mind to let him lye with her: And that therefore the Children ought to be com∣mon also: And that there was nothing a∣miss in taking a thing out of a Temple, or in tasting the Flesh of certain forbidden Animals: And that there was no impiety in eating even the Flesh of Men, as was evident from the Practise of some forreign Parts. And he affirmed that according to sound Reason, All things were in all things, and for all things: For there was * 1.51 Flesh in Bread, and Bread in Salad: And that the smallest parts are in all things drawn in and exhaled forth by certain in∣sensibly Inlets and Outlets; as he * 1.52 fully proves in his Thyestes, (if those Tragedies be his, and not his Disciples, Philiscus of Aegina, or Pasiphon's Son of Lucian, who as Favorinus in his various History relates▪ wrote after his Decease.) Musick, Geo∣metry, Astronomy and other such thing he wholly slighted, as but useless and un∣necessary Studies.

His greatest Talent lay in sudden Re∣partees, as is manifest from what hath been already spoken. He also bore hi•• own Sale with great Generosity: For 〈…〉〈…〉

〈…〉〈…〉 sailed to Aegina and was taken by cer∣•…•…n Pirates commanded by one * 1.53 Scirpae∣•…•…s, he was carried away to Crete and there exposed to Sale. And as the Cryer demanded of him what he could do, he replyed; I can govern Men: And point∣ing to a certain Corinthian whom he saw ••o be in good Habit, (he being the above mentioned Xeniades,) he said; Sell me to this man: For he hath need of a Ma∣•…•…r. Xeniades then bought him and car∣ried him away to Corinth, and gave him the Charge of his Children, and entru∣sted him with the care of his whole House. And he demeaned himself so well, •…•…at his Master ran about the Town and •…•…d: A good Daemon is come to my House! Cleomenes in a Treatise called his ••edagogicon saith, his Followers would •…•…in have ransomed him; but he called •…•…hem simple Men▪ and said; Lious were •…•…ot Servants to those that fed them, but •…•…hose that fed them were Servants to them: For that fear was the Property of 〈…〉〈…〉 Servant, but wild Beasts kept men in •…•…ear. He had in him a very strange ••a∣••ulty of persuasion, insomuch that he would take whom he would with his Con∣versation.

It is related, how one O••esicritus an Ae∣ginese having two Sons, sent the younger

of them by name Androsthenes unto A∣thens, who when he had heard Diogenes Discourse tarried there with him: And that thereupon he sent his elder Son also (being the before named Philiscus) and that Philiscus also was detained there; And yet in the third place, the Father himself went, and was also joyned in Phi∣losophy with his Children: So great •• Charm there was in the Discourses of Diogenes. There heard him also Pho•…•… Sirnamed the Good and Stilpon of Meg•…•… and many other * 1.54 Persons of great Qua∣lity. He is said to have died at abo•••• ninety years of Age: But there are diffe∣rent accounts of his Death. For s•…•… say, that upon eating a raw * 1.55 Pour••••••∣trel he was taken with the Griping of the Guts and so died: But others say, he 〈…〉〈…〉 in his Breath until he died, of which num∣ber is Kerkidas the Megapolitan (or Cr•…•… as others call him) saying in his Meli•…•… bicks thus:

That Sinopese is no more what he was, Feeding abroad, with Staff and folded P•…•… He clapt his Lips to's Teeth and bit his Bre•…•… And flew to Jove: So now * 1.56 Diogenes Thou art Joves Son indeed and Heavens D•…•…

Others say, that as he went to share a Pourcontrel among the Dogs, they bit him by the Ligament of his Leg, where∣of he dyed. But his familiar followers (as Antisthenes relates in his Successions) were of the opinion that he dyed by holding in his Breath. For he then passed his time in the Craneon (which is a place for publick Exercises before Corinth) where his Disciples according to their Cu∣stom, coming unto him found him close∣ly wrapt up in his Mantle, and not be∣lieving him to be asleep (for he was not of a sleepy nor drowsie Temper) they o∣pened his Mantle and found him expired. And they believed he had done this from a great desire he had now to steal privately out of the World. Whereupon (they say) there arose a strong Contest among his Followers, who should have the burying of him: Yea, that it went so high as to come to blows: But that at last their Parents and Governours coming in, he was by them interred by the Gate that leads to the Isthmus. They also set a * 1.57 Pillar upon his Grave, and upon that a Dog of Parian Marble. And afterwards his Citizens honoured him with Statues of Copper, and wrote upon them thus:

Copper decays with time, but thy Renown, Diogenes, no age shall e're take down: For thou alone hast taught us not to need, By thinking that we do'nt: And hast us freed From eares; and shew'd the casy way to Life.

There is also this of my own upon him in the Prokeleusmatick Measure:

Diogenes, what made thee take thy flight To th' Netherlands: It was a mad Dogs bite.

But some others say, that as he was dying he gave a great Charge to those a∣bout him, to cast him out unburyed, that every Beast might have part of him: Or else to throw him into a Ditch and cover him with a little dust: But others that he desired to be flung into the River Ilis∣sus, that he might benefit his Brethren there. Demetrius in his Treatise of Name∣sakes saith; that Alexander dyed at Baby∣lon, and Diogenes at Corinth upon the ve∣ry same day. He was an Old man in the Hundred and * 1.58 Fourteenth Olympiad. And there go about these Books of his: His Dialogues: His Kephalion: His Fishes: His Jay: His Leopard: His Commons of Athens: His Republick: His Art of Mo∣rality: His Treatise of Riches: His Love

Discourse: His Theodore: His Hypsias: His Aristarchus: His Treatise of Death: His Letters: His seven Tragedies, viz. His * 1.59 Semele; His Thyestes; His Hercules; His Achilles: His Medea; His Chrysippus; His Oedipus. But Sosicrates in the First Book of his Successions and Satyrus in the Fourth of his Lives say, there is nothing of Diogenes's extant. And Satyrus adds further that those trifling Tragedies were written by Philiscus of Aegina, Diogenes's Follower. But Sotion in his seventh Book, saith that these following were the only things Diogenes ever wrote: Of Vertue: Of Good: A Discourse of Love: The Beggar: Tolmaeus: The Leopard: Ca∣sander: Kephalion: Philiscus: Aristarchus: Sisyphus: Ganymedes: His sayings: His Letters.

There have been in all five Diogeneses: The First was Diogenes of Apollonia, the Naturalist: His Book began thus; Now I am to begin my whole Discourse, I think it my Duty to render the beginning of it indisputable. The Second was he of Si∣cyon, who wrote of the Affairs of Pelo∣ponnesus. The Third was this Diogenes. The Fourth was a Stoick, born at Selencia, but named the Babylonian by reason of the Vicinity. The Fifth of Tarsus, who wrote about Questions in Poetry which he at∣tempts

to resolve. But the Philosopher Diogenes, Athenodorus saith in the eighth Book of his Walks, to have always ap∣peared with a Shining Countenance, by reason he used to anoint himself often.

The LIFE of MONIMƲS.

MONIMƲS was born at Syracuse, he was a Disciple of Diogenes, and a Servant of a certain Banker of Co∣rinth, as* 1.60 Sosicrates relates. Xeniades, who had bought Diogenes, coming very often to see him, and telling him of his rare Perfections, as well in Conversation as Behaviour, brought Monimus at last to be passionately in Love with the Man. For he presently began to feign himself Mad, and flung about the Change Money, and all the Silver that was on the Board. In∣somuch that his Master was glad to part with him. Upon which he presently be∣took himself to Diogenes. He also often

followed Crates the Cynick, and kept much Company with such kind of Men; which help'd to confirm his Master in his Opini∣on, that he was Mad.

And he afterwards became a Man of good account, insomuch that Menander the famous Comoedian made mention of his Name; for in one of his Drama's called Hippocomus, he spoke thus:

O Philo, Monimus was very wise, Although of small esteem, few such can prize: Not Master of one Scrip; for he had three, (A rich Philosopher indeed!) yet he Ʋtter'd no Sentence grave like a deep fellow, Like KNOW THY SELF, which Vulgar sages bellow; But was above such toys: For he said that Concoited thoughts begot conceited Chat.

This Man was of a Genius so ponderous that he slighted Praise, and wholly made after Truth. He composed certain Ludi∣orous Tracts, in which he privately couch∣ed very serious things. He wrote also two Treatises of the Inclinations, and one Perswasive.

The LIFE of ONESCRITƲS.

SOme say that he was of Aegina: But Demetrius of Magnesia saith, he was an Astypelaecan. He also was one of Diogenes's Prime Disciples. And he seem∣ed to have something in him that made him very much to resemble Xenophon. For Xenophon followed Cyrus into the Wars, and he Alexander. Xenophon wrote the Institution of Cyrus, and he the Educati∣on of Alexander. Xenophon wrote the En∣comium of Cyrus, and he the Encomium of Alexander. He is very like him also in his Style, and differs not from him, but as the Copy from the Original. Menander also surnamed Drymos the famous Admi∣rer of Homer, was a Disciple of Dioge∣nes, and Hegesaeus surnamed Cloius and Philiscus of Aegina, as we told you be∣fore.

The LIFE of CRATES.

CRATES was the Son of Ascandes, and a Theban Born: He also was one of the prime Disciples of the Dog. But Hipobotus saith he was not the Disciple of Diogenes, but of Bryson the Achaean. There go about these Verses of his, made after a Travesty fashion.

I'th' midst o'th' Land of Vana Gloria, There is a Citty called Scrippia: A Town it is both fair and fat Sir, Well fenced round; but nothing hath Sir. Into this doughty Town dare enter, Neither sir Fop, nor sir Lick-Trencher. Nor yet your Liquorish Fool that barters His Coin and Health for Whores hind Quar∣ters. It's stor'd with Onions, Figs, and Garlick, With Scraps of Bread, it knows no fare like. For these the Neighbours do not swagger, Nor huff and ding, and draw the Dagger: They have no Cut-throat Sparks to guard 'em, Nor Fame, nor Pence for to reward 'em.

There is also his much talk'd of Diary, which is as followeth.

Write pay'd my Cook ten Mina, very right, Item * 1.61 five Talents to my Parasite. A Drachm to th' prating Doctor, and no more. Sirra! set down a Talent to my Whore. Just nothing to my scurvy Counseller: Three Half-pence to my wise Philosopher.

He was wont to be termed the Door∣opener, because he would go into every Bodies House, and give them free advise. There are also these Verses of his.

Those sacred Truths I learnt by help Divine▪ Or my own Toil; those only I call mine. Th 'Estate I once both fair and large believ'd, I am of that by Vanity bereav'd.

He said also he had got by Philosophy;

A Peck of Lupins, and to ••are for nought.

There also goes about this Distick of his.

Fasting or length of time Loves Fires will chill; If that won't do the work, a Halter will.

He flourished about the three and thir∣tieth

Olympiad. Antisthenes saith in his Successions, that upon seeing of Tele∣phus in the Tragedy carrying a little Basket about the Stage, and looking very mean and poor, he had a violent Impulse upon his mind, to turn Cynick Philosopher. And that having converted his whole Pa∣trimony into Silver (for he was a Man of the first rank) and amassed together the Sum of about a Hundred, or two Hundred Talents, he distributed them among his fellow Citizens; and himself became so austere a Philosopher, that Philemon the Comedian had taken notice of him in one of his Plays. For he saith,

Crates, that he might hardy be, put on A Cloak in Summer time, in Winter none.

But Diocles saith, that Diogenes perswa∣ded him to turn his Lands into Commons, and if he had any Money, to fling it in∣to the Sea, (As to Crates's House, it had been long before demolished * 1.62 by Alexander, and his Wife Hipparchia's by Philip.) And as any of his Kindred a∣dressed themselves to him in order to dis∣swade him from it, he would many times run after them with his Staff; for he was very high mettled. But Demetrius of Magnesia saith, He setled his Money upon

a certain Banker in Trust, agreeing with him, That if his Children should provo to be * 1.63 common Men, he should pay it to them; but if they chanced to be Philoso∣phers, he should distribute it among the Commonalty of the Town: reckoning they would have occasion for nothing if they proved Philosophers. E∣ratosthenes saith, that he having a Son by Hipparchia (of whom we shall speak more anon) whose Name was Pasicles, assoon as he was arrived to years of Ma∣turity, he brought him to his Servant∣maids Apartment and told him: That was his * 1.64 Fathers way of wedlock: And that the Adulterers in the Tragedies had Exiles and Stabbings for their pains, and the Whore-masters in the Comedies did by their Debauchery and Drunkenness make themselves mad. Crates had also a Brother named Pasicles and a Disciple of Euclid. Favorinus in the second Book of his Memoires relates a pleasant story of him: For he saith, that as he was inter∣ceding with the Master of the Games for a certain Person that had committed •• fault, instead of his Knees he touched his Lips: At which he being much enraged▪ What's the matter with thee (said he) are not thy Lips thine as well as thy Knees? He was used to say, it was impos∣sible

to find a man without some Fault; But that it was with the best of Men, much as it was with a Pomegranate, in which there would be some Grain or other rotten. Having once quarrelled with Nicodromus the Harper, and he having given him •• Black and Blew Eye, he hung a Scrowl of Parchment before his Forehead, having written upon it, * 1.65 NICODROMUS FECIT.

He would set himself industriously to rail at the common Whores, that he might exercise himself to bad Language. As Demetrius Phalereus had sent him some Bread and Wine, he spoke disdainfully of him, and said; O that the Springs would afford me Bread too! From whence it is plain, that he was used to drink Wa∣ter. Being reproved by the Athenian A∣stynomi (or Censors) for wearing linnen Garments, he said, I will shew you Theo∣phrastus himself clad in Linnen. But they not believing him, he brought them into a Barbers-Shop, and shewed him to them as he was Trimming. Being once scourg∣ed by the Master of the Games at Thebes (some say it was done at Corinth by Eu∣thycrates) and being dragged along by the Heels, he shewed his Unconcernedness by repeating over the following Verse.

* 1.66 He hawl'd him by the Leg a're Heavens Sell.

But Diocles saith▪ he was dragg'd along by Menedemus of Eretria. For he being a handsome Fellow, and believed by ma∣ny to be very obliging to Asclepiades of Phli••••s•• Crates clapped his hand upon his Buttock, and said, Is Asclepiades within? At which Asclepiades being extreamly net∣tled, dragg'd him along by the heels, as was above related; upon which he re∣hearsed the verse above-spoken. More∣over Zeno the Cittiean in his Book of Sayings, tells us, he one while sewed an old Sheeps Skin to his Mantle to ren∣der himself the more disfigured. He was also of a very disagreable Aspect, and therefore was much laugh'd at when he exercised: But he would often lift up his hands and say, Take Comfort Crates in thy Eyes, and the other Parts of thy Bo∣dy, and thou shalt one day see these Peo∣ple that now deride thee, shrivel'd up with Age and Sickness, and Praising thee, but condemning themselves for their Sloth∣fullness. He was used to say, A Man should study Philosophy so long, until Leaders of Armies appeared to him to be but Leaders of As••es. He would say,

Those Men that conversed with Flatterers ••ere in as forlorn a condition as Calves in ••e Company of Wolves: For that neither ••f them had their Friends about them, but ••n the contrary such as lay in wait for ••heir Destruction. When he perceived ••imself to be dying, he chanted this ••ver to himself.

Dear Hump-back now thou go'st Unto the Nether Coast: Thou'st lived of the most.

For he was now grown crooked ••hrough Age. To Alexander, asking him ••hether he was desirous he should rebuild ••is Native City or no, he said no, what ••o do? It may be another Alexander will ••ome and destroy it again: He added ••oreover, that he for his Part had Pover∣••y and Obscurity for his native City, which ••e was sure could never be taken by For∣••••••e, and that he was a Citizen of Dioge∣••es▪ that could never be supplanted by ••••vy. Menander makes mention of him 〈…〉〈…〉 a certain Comedy of his, named the ••wins, in these words,

••hou shalt go rambling with me all thy Life, Mantled about like Cynick Crates Wife.

And again the same Author saith this of him.

He set his Daughter out to hire, And gave them thirty days to try her.

The LIFE of METROCLES

METROCLES was his Disciple and Brother to Hipparchia; who being formerly a Hearer of Theophrastus the Peripatetick, was of so abasht a Tem∣per, that he happening once in the midst of an Exercise to break Wind backwards, he went home and lock'd himself up, re∣solving never to come abroad any more Which when Crates had understood by 〈…〉〈…〉 Friend, he went at his request to give him a visit, having first filled his Belly with Lentile Pottage for the nonce. He then be∣gan to perswade him by many Argu∣ments that he had committed no absurdi∣ty at all: For it would have been like a Prodigy, if he had not discharged th•• Wind according to its natural Course. And in the close of all he let fly himself, and thereby put him in heart again, co••∣forting him by the Similitude of the two Facts. From that time forward he be∣came his Auditour, and was a very abl•• Man in Philosophy. As he was once bu••t∣ing his own Writings (as Hecato tells 〈…〉〈…〉

in the first Book of his Sayings) he re∣hearsed over the following Verse.

These are the Phantomes of my younger Dreams.

As who should say, they are but meer Whimsies. Some say, that as he was commit∣ing to the Flames the Lectures of Theo∣phrastus, he said over this Verse.

Vulcan come quick * 1.67 Thetis hath work for thee.

He was wont to say, there were some things that might be purchased with Mo∣••y, as a House: and others that must be bought with long time and hard La∣bour, as Learning? Also that a great Estate was a mischievous thing to one that could not wisely manage it, He died of old Age stifling himself. His Disciples were Theombrotus and Cleomenes: Theom∣brotus's was Demetrius of Alexandria, and Cleomenes's Timarchus of Alexandria, and Echecles of Ephesus: Of which Echecles was also a Hearer of Theombrotus, and of him Menedemus, of whom we shall treat hereafter. Menippus of Sinope was also a Man of note among them.

The LIFE of HIPPARCHIA.

HIPPARCHIA also the Sister of Metrocles was caught by his

Discourses: And they were both of them of Maronea. And she fell pas∣sionately in Love with Crates, and with his Conversation, and way of Living, not re∣garding any one of her Suitors, nor either Wealth, Parentage, or Beauty: But Crates was all these to her. Nay she threatned her Parents, she would make a∣way with her self if she might not have him. Crates therefore being earnestly en∣treated by her Parents to perswade the Girl against it, did all he possibly could. And at last finding he could not perswade her; he stood up, and set down all his Imple∣ments before her, and said to her here is your Bridegroom, and here is his E∣state. Consider now how you will like these things; for you are no Compation for me, if you cannot follow my course of Life. The Girl chose so to do, and immediately took up the same habit with his, and went a∣bout with him, and would both lye with him, and * 1.68 go to Suppers with him in open view. She went once to the House of Lysimachus to a Banquet, where she ran down Theodor, surnamed the Atheist, by propounding this Sophism to him. That by doing whereof, Theodor cannot be said to commit Injury; neither can Hipparchia by doing it be said to do Injury; But Theodor by beating of him∣self,

cannot be said to commit Injury. Hip∣parchia therefore by beating Theodor can∣not be said to Commit Injury. But he answered nothing to what she had said, but began to pull up her Coats. But Hipparchia was neither put out of Countenance, nor any way dis∣composed by it, as in such cases Women are used to be. But on the contrary, when he said to her,

—Who's this that's hither come, * 1.69 Leaving her Shuttle in the Loom?

She presently replied; It is I, Theodor. Dost thou really think I have provided ill for my self, if I have employed the time I should have spent at my Looms in the getting of Knowledge? These and a Thousand more such things are said of this Woman Philosopher.

* 1.70 There goes about a little Book of Crates's, it being his Epistles, in which he shews himself to be a very excellent Philo∣sopher: His Stile is sometimes very like unto that of Plato. He wrote also certain Tragedies, in which he maintains the sub∣limest Character of a Philosopher. Of which this that follows is an Example.

One House my Home shan't be; Nor one Town my Country; But every House my Home, My Country where I come.

He died a very old Man and was buried in Boeotia.

The LIFE of MENIPPƲS.

MENIPPƲS also was a Cynick Philosopher, being by descent a Phoenician, and as Achaicus tells us in his Ethics, a Servant. But Diocles saith, his Master was of Pontus, and that his name was Baton. And his unsatiable Covetous∣ness rendring him a most indefatigable Beggar, he got so much Money at last as to make himself a Freeman of Thebes. There is nothing in him that deserves much remark. But his Books are very well fraught with matter of Laughter, and are in some respects equal to those of Meleager, who was his Contemporary. Hermippus saith, he was called, and real∣ly was, a * 1.71 Day-usurer. For that he was used to lend upon Interest to poor Sea∣men, and to take their Pledges. Insomuch that he amassed together a very conside∣rable sum of Money. But at last a Plot was laid against him, and he was rob∣bed of it all; upon which he grew so discontented, that he hang'd himself.

And I have diverted my self with him as followeth.

Menippus you may know the Cretan Curr, But Syrian Born, and the Day-usurer, (So was his name,) How Theban Thieves had broke His House by Night, and all his Money took; Because he knew not what to Dogs belong'd. He had not Patience to stay to be hang'd.

But there are some that say his Books are not his own, but Dionysius's and Zopyrus's and the Colophonians, who having writ∣ten by way of Pastime and Droll, gave their Compositions to him, as one that had skill to put them into Order. There were in all six Menippi: The first was he that wrote of the Lydian Affairs, and made an A∣bridgment of Xanthus. The Second was this Cynick. The third was a Stratonicean Sophist, and a Carian by Nation. The fourth a Statuary. The Fifth and the Sixth were Painters. Apollodorus makes menti∣on of both these. And the Books of the Cynick are in all Thirteen, viz. His Evo∣cation of Ghosts; his Wills; his Letters, which he embellished with the Names and Persons of the Gods; against the Natu∣rallists; against the Mathematicians; a∣gainst the * 1.72 Literators. Against the

Birth-days of Epicurus and the Twen∣tieth Days celebrated by his Followers; and so the rest in order.

The LIFE of MENEDEMƲS.

MENEDEMUS was the Scho∣lar* 1.73 of * Colotes of Lampsacos. This Man (as we are told by Hippobotus) arri∣ved to that degree of Extravagancy, as to take upon him the habit of a Fury, and to go up and down saying, He was come from the nether World to spy out Peoples Sins, that so at his return down, he might acquaint the Daemons there with them. And this was the kind of Garb he wore. A dark-coloured Gown down to his Feet, and girt about him with a Purple Girdle; an Arcadian Bonnet on his Head, having the twelve signs of the Zodiack interwoven in it; Tragick Buskins on his Feet; a huge long Beard, and an ashen Stick in his Hand.

And these are the Lives of each of the

Cynick Philosophers; to which we will sub∣join what they hold in common among them: For we esteem this as a Sect in Phi∣losophy, and not (as some think it) as only an affected way of Living. Their Opinion therefore is, that Logicks and Physicks should be laid aside, (in which they agree with Aristo of Chios) and that we ought to addict our selves wholly to Morals. And what some ascribe to So∣crates, that Diocles attributes to Diogenes, saying he was wont to say, we should make it our Enquiry:

VVhat's good or bad within our proper Doors.

They decline also the * ordina∣ry* 1.74 Course of Arts. Therefore Antisthe∣nes was used to say, sober Persons should never learn Letters, for fear they should be perverted by other Mens Reasonings. They also take away Geometry, Mu∣sick, and all such kind of things. Dioge∣nes therefore said once to one that shew∣ed him a new Sun-dial, Ay, it is a fine thing, and very useful to prevent one from loosing ones Dinner. To one that made Ostentation to him of his Skill in Musick, he said,

Counsells of Men rule Towns and Houses too, Which playing on the Fiddle will not do.

They likewise hold; That a Life agree∣able to Vertue is a Man's last Good, as Antisthenes tells us in his Hercules; in which they exactly agree with the Stoicks: For there is a kind of Affinity betwixt these two Sects; which hath made some to define Cynicism to be a short Cut unto Vertue. And Zeno the Cittiean lived like them. They are moreover for a very mean way of Living, and for u∣sing only a necessary Diet, and wearing nothing but old thredbare Mantles, and contemn Wealth, Honour, and Paren∣tage. And therefore some live altogether upon Herbs and cold Water, and use such places for Shelter as they next meet with, and live in Tubs, as did Diogenes, who would often say; It was the Proper∣ty of the Gods to need nothing, and of such as were like the Gods, to make use of but few things. They believe also that Ver∣tue may be acquired, as Antisthenes writes in his Hercules. And that a wise Man should never be rejected. And that he merits Love. And that he will never do amiss. And that he is a Friend to his Like. And that he

commits nothing to Fortune. But the things in the midst betwixt Vertue and Vice, they term Indifferents, in the same manner with Aristo of Chios. And these are the Cynicks; we will next pass to the Stoicks, who began in Zeno, who was Disciple to Crates.

Notes

• * 1.1

  Strange Wo∣men were as infamous at Athens as the•• were in Judaea, and it was as unlawful to marry with them▪
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  Here was the beginning of Doublets and Jerkins.
• † 1.8

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with Salmasius in his Treatise de Pallio.
• * 1.9

  Epicurus.
• * 1.10

  He played upon the name of I∣socrates.
• * 1.11

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See in the Names of his Books.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be taken for Law, or publick Opinion as well as for Money.
• * 1.13

  That is, Stamp fall: Coin, or maintain Pa∣radoxical Opi∣nions.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a Pun.
• * 1.15

  So I read for Eubulus.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Pun.
• * 1.17

  The Digitus infamis.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Or Kerami∣con.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  He noted Pla∣to's return to Dionsiyus.
• * 1.23

  The Ancients Cloathed their Sheep to save theirWool. See Varro de re Rustica.
• * 1.24

  Exanthoma∣ta, signify also Pimples or Breakings out. a Pun.
• * 1.25

  Called Co••∣stus.
• * 1.26

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. with M. Casaubon.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were the same with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Their Office was to consult the Oracles, and to record their Answers, and to look after the Sacred Treasury, &c.
• * 1.28

  A certain way of making Mu∣sick by dashing of Wine against the Floor in their Livations.
• * 1.29

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  Here I read with Menagius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Greek, is to Feed. It is a Pun.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Pun.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the Testicles. Another Pun.
• * 1.35

  There was. a Judicature at Athens, called Phrear, or the Well. This also is a Pun.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ano∣ther Pun.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Signifies both driving and Olives. It is a Pun.
• * 1.39

  They were the Pictures of Men in Ship∣wrack.
• * 1.40

  Chiron is in Greek, Worse, and the name of a Centaure, and Eurytion, the Name of a Man.
• * 1.41

  That is of Mars, who was so called by the Assyrians.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is a House of Vice, and Te∣gea an Arca∣dian City; and so it is a Pun.
• * 1.43

  Or a Citi∣zen of the World.
• * 1.44

  I suppose he turned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make a Joke of it.
• * 1.45

  That is, Course Bread.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Pupilla signi∣fy a Virgin as well as the Eye∣sight. This is therefore a Pun.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Gods may signify by the help of the Gods, and so it is a Pun.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.51

  Not•• bene.
• * 1.52

  Laercius mas an Epicurean.
• * 1.53

  Tully calls him Harpalus.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  Here read with Menagi∣us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a Neates foot.
• * 1.56

  His name sig∣nifies sprung of Jupiter.
• * 1.57

  Alterwise: Tomb Stones were Origina Altars.
• * 1.58

  So Jo. Meur∣sius amends i••: it was Thir∣teenth in the Copy.
• * 1.59

  So I read for Helena out of Athenaeus.
• * 1.60

  So I read for Socrates.
• * 1.61

  So Casau∣bon and Me∣nagius: It is ten in the Co∣py.
• * 1.62

  I insert here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Menagi∣us.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.64

  Clement of Alexandria saith, he called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Dog-Wedlock. See Menagi∣us's Notes.
• * 1.65

  As if he had been a Carver or Painter.
• * 1.66

  It is spoken of Valcan in Homer, who was thrown down from Heaven by Ju∣piter, and fell in the Island Lemnos.
• * 1.67

  Meric Ca∣saubon thinks Thetis here al∣ludes to the first Syllable of Theophrastus: But I believe he m••••nt Water by Thetis, and that he insiua∣ated the Weak∣ness and insi∣pidness of those Writings he committed to Vulcans Disci∣pline.
• * 1.68

  Note, the Grecian Wo∣men were not allowed to go to Feasts, or to cat with Men.
• * 1.69

  Women in ancient times were the only Weavers.
• * 1.70

  This passage sh••ws that the Lives of Me∣trocles and Hipparchia are to be in∣cluded in that of Crates, and therefore Menagi∣us's Correcti∣ons may be here spared.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.73

  This is the E∣picurean A∣theist that Plutarch wrote two Tracts against.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉