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 OF THE LIVES and SENTENCES of such Persons as were Famous in PHILOSOPHY.

The First Book.

Translated from the Greek by T. Fetherstone, D. D.

The Prooeme.

SOme there are who affirm, That the study of Philosophy deriv'd its first O∣riginal from among the Barbariàns. For that among the Persians there were the Magi; among the Babylonians or Assyrians the Chaldaeans; and the Gymno∣sophists among the Indians. Among the Gauls were another sort, that went by the name of Druids, or Semnotheans, as Ari∣stotle reports in his Magic, and Sotion in his Thirteenth Book of Succession. Among the Phoenicians flourish'd Ochus; Zamolxes grew famous among the Thracians, and At∣las among the Lybians. Add to this, That the Egyptians asserted Vulcan to be the Son

of Nilus; from whom, among them, Philoso∣phy first commenc'd; and over which they who presided as Presidents and Guardians, were both Priests and Prophets. From whence to the Time of Alexander the Mace∣donian, were to be numbred Forty Eight Thousand, Eight Hundred Sixty three Years: In all which space of Time, there appeared Eclipses of the Sun, no less than Three hun∣dred seventy three; of the Moon, Eight hun∣dred thirty two, From the Magi, of whom the chiefwas Zoroastres, the Persian, by the computation of Hermodorus the Platonic, in his Book of the Sciences, to the Taking and Destruction of Troy, were five thousand years: though Xanthus the Lydian reck'ns from Zoroastres to the Descent of Xerxes not above six hundred years. To which Zoro∣astres afterwards succeeded several other Ma∣gi, under the various names of Ostanes, As∣trapsychi, Gobryae, and Pazatae, till the to∣tal subversion of the Persian Monarchy by A∣lexander. But they are grosly mistak'n, while they attribute to the Barbarians the fa∣mous Acts and Inventions of the Grecians, from whom not only Philosophy, but even the Race of Mankind had its first Beginning. For among the Athenians we behold the An∣cient Musaeus; among the Thebans, Linus; Ofwhich two, the former, reported to be the Son of Eumolpus, is said to have first made

out the Pedigree of the Gods; to have in∣vented the Sphere; and first to have taught the World that All things were created of one Matter, and should again be dissolv'd into the same. This great Person ended his days at Phalerae, where the following Elegy was in∣grav'd upon his Tomb,

Here in Phalerian Dust, beneath this stone, Sleeps lov'd Musaeus, once Eumolpus Son.

Also from the Father of Musaeus the Eu∣molpidae among the Athenians deriv'd their Name. As for Linus, he was the Son of Mer∣cury, and the Muse Urania: He wrote of the Creation of the World; discovered the course of the Sun and Moon, and from whence all Plants and Animals had their first Being. Which lofty Poem of his began after this man∣ner,

Once was the time when Nature's God display'd All things in Order, and together made.

Whence Anaxagoras borrowing, affirms that All things appear'd at first without shape, together and at the same instant; at what time the high Intelligence coming, embellish'd and adorn'd the several Compositions. This

Linus ended his Life in Euboea, being shot with an Arrow by Apollo. After which ac∣cident, this Epitaph was inscrib'd upon his Monument:

Here Theban Linus rests in Sacred Ground, Ʋrania's Son, with honour'd Garlands Crown'd.

And thus Philosophy had its Beginning among the Greeks: which is also the more apparent from hence, That in the very name it self there is not the least of barbarous Sound or Etymology. True it is, they who ascribe the Invention of it to the Barbarians, pro∣duce the Thracian Orpheus, to make good their Assertion; whom they averr to have been a Philosopher, and of great Antiquity. But for my part, I cannot understand how we can think him to be a Philosopher who utters such things as he does, concerning the Gods; while he asperses the Deities as guilty of all humane Passions, and loads 'em with those Vices which are seldom discours'd of, less fre∣quently committed by the worst of Men. And therefore though the Fable reports him to have perish'd by the fury of enrag'd Women, yet the Epigram at Dios in Macedon, speaks him to have been struck with Thunder, in these words,

With footy Thunder all besinear'd, Here by the Muses lies interr'd, Together with his Gold'n Lyre, The Thracian Orpheus, he whom Jove High Heav'n commanding, from above Struck dead with his Celestial Fire.

Now they who affirm Philosophy to have deriv'd its Original from the Barbarians, pre∣tend to shew us the form and manner of In∣struction that every one made use of, together with their Customs and Institutions; decla∣ring that the Gymnosophists and Druids ut∣tered their Philosaphy in Riddles and obscure Problems, exhorting Men to worship the Gods, to do nothing that was Evil, and to practise Fortitude. Clitarchus also in his twelfth Book asserts the first to have been great Con∣temners of Death: That the Chaldaeans wholly employ'd themselves in Astronomy and Predictions: That the Magi were at∣tentive altogether upon the Ceremonies of Di∣vine Worship, Sacrifices and Prayers to the Gods, as list'ning to none but only to them∣selves: They also discours'd of the Substance and Generation of the Gods; which they af∣firm'd to be Fire, Earth, and Water; con∣demning all manner of Images and Simili∣tudes; more especially those that asserted the Gods to be Male and Female. They taught

also several things in reference to Justice; accounting it impious to burn the Dead, but held it a vertue to ly▪ with a Mother, or a Daughter, as Sotion relates in his Thirteenth Book. More than this, they▪ practised Divi∣nation and Fortune-telling, affirming not on∣ly that the Gods appeared to 'em, but that the Air was also full of Specters, through the re∣d••ndancy of mix'd and various Exhalations, forming themselves, and piercing the Opticks of those that were sharp sighted. However they forbid external Worship, and the use of Gold. Their Vestment's were white; they lay upon the Ground; their Food was only Herbs, Bread and Cheese. Instead of Wands, they made use of Reeds, with the sharp ends of which they took up their Cheese, and so put it to their mouths. But as for Incantation, or Conjuration, they understood it not, as A∣ristotle testifies in his Magic, and Dinon in his Fifth Book of History; where the same Author observes that the name of Zoroastres, being interpreted, signifies a Worshipper of the Stars; which Hermodorus also confirms. Moreover Aristotle, in his First Book of Philosophy, declares the Magi to have been more Ancient than the Egyptians; and far∣ther, that they believ'd there were two Prin∣ciples of all Things, a Good, and an Evil Daemon; of which they call'd the first by the name of Jupiter, and Oromasdes; the other

Hades and Arimanius; which Hermippus also witnesses in his First Book of the Magi; Eudoxus in his Periodus, and Theopom∣pus likewise in his Eighth Book of Philippics. Which last Author farther declares it to have been the Opinion of the Magi, that Men should rise again and be Immortal, and that all Things subsisted by their Intercessions. Which Eu∣demus the Rhodian also relates. Hecataeus asserts, That they believ'd the Gods to be be∣gotten. Clearchus surnamed Solensis in his Book of Education affirms the Gymnoso∣phists to have sprung from the Magi; and some there are, who derive the Jews from the same Original.

Moreover, they who write concerning the Magi condemn Herodotus, denying that e∣ver Xerxes darted his Javelins against the Sun, or that he ever offer'd to fetter the Sea, which by the Magi were both held for Dei∣ties; but that their forbidding of Statues and Images might probably be true. However they grant the Philosophy of the Egyptians to be the same, as well in reference to the Gods, as to Justice; and that they held Mat∣ter to be the Beginning of All things; out of which they distinguish'd the four Elements, and allowed the Production of several Crea∣tures: That they worship'd the Sun and Moon for Gods, the first by the name of Osiris, the other by the name of Isis, whose mysterious

worship they conceal'd under the similitudes of Beetles, Dragons, Hawks, and other Crea∣tures, according to Manethus in his Epito∣me of Natural Things; and Hecataeus in his First Book of the Egyptian Philosophy: And farther, that they erected Temples and Images, because they understood not the Form of the Deity. That they believ'd the World to have had a Beginning, to be Corruptible and Sphaerical; that the Stars were of a fiery substance, and that their temperate mixture produc'd all things upon Earth: That the Moon was Eclips'd by the shadow of the Ter∣restrial Globe: That the Soul was immortal, and frequently▪ Transmigrated: That Rain was produc'd by the alteration of the Air; with several other Philosophical Opinions and▪ Conjectures of the same nature, as may be ga∣ther'd from Hecataeus and Aristagoras. They also constituted several Laws in refe∣rence to Justice; the honour of all which they gave to Mercury: Also to several Creatures, that were generally useful to Mankind, they attributed Divine Worship: If we may credit their own Relations, they boast themselves to have been the first inventors of Geometry, Astrology, and Arithmetick. And thus much concerning the first invention of these things.

But as to the Name of Philosophy▪ Py∣thagoras was the first that call'd it so; and

assum'd to himself the Title of Philosopher, when he disputed at Sicyon with the Tyrant of the Sicyonians, or rather of the Phliasians, according to Heraclides of Pontus; for he would not allow any mortal Man to be truly wise but only God. Before that time, Phi∣losophy was call'd Sophia, or Wisdom; and he who profess'd it was dignify'd with the Title of Sophos or Wise, as one that had reach'd the sublimest vertues of the Soul. Now more modestly he is called Philosophos, an Embracer of Wisdom. Nevertheless Wise Men still retain the name of Sophists; and not only they, but the Poets also. For so Cratinus in Archelochus calls both Homer and Hesiod, as the highest Encomium he could give those famous Authors.

Now they who particularly obtain'd the more eminent Title of Wise Men were these that follow; Thales, Solon, Periander, Cleobulus, Chilo, Bias, and Pittacus; in which number there are some that reckn Anacharsis the Scythian, Myso the Che∣nean, Pherecydes the Syrian, and Epimeni∣des the Cretan; and some others needs will also add Pisistratus the Tyrant. And these ••ere they whom Antiquity reverenc'd under the Title of Wise Men.

As for Philosophy, it is said to have had its first Foundations laid by two Persons of equal Fame, Anaximander and Pythagoras;

the one the Scholar of Thales, the other the Disciple of Pherecydes. By which means Philosophy being thus divided, that which was founded by Anaximander was call'd the Ionian Philosophy; in regard that Thales, who was Anaximander's. Master, was a My∣lesian of Ionia. The other the Italian Phi∣losophy, because that Pythagoras who was the Author, spent most of his time, and pub∣lish'd his Philosophical Tenents in Italy.

The Ionian Philosophy terminates in Cli∣tomachus, Chrysippus and Theophrastus: the Italian with Epicurus. For to Thales succeeded Anaximander; to Anaximander, Anaximenes; Anaxagoras followed Anaxi∣menes; and Archelaus follow'd Anaxago∣ras; after whom came Socrates, who was the first that invented Ethics; to whom among the rest of the Socratics, in the first place suc∣ceeded Plato, who founded the Ancient Aca∣demy. To him succeeded Speusippus and Xenocrates; to them Polemon; to Pole∣mon Crantor and Crates. Then followed Archelaus, the Author of the Middlemost Academy; and his Successor was Lacydes, who instituted the New Academy. After Lacydes flourish'd Carneades, succeded by Clitomachus. Thus the Ionian Philosophy terminated with Clitomachus; but with Chrysippus in this manner: To Socrates succeeded Antisthenes; to Antisthenes, Dio∣genes

the Cynic; to him Crates the The∣ban; to Crates, Zeno the Cittian; after Zeno came Cleanthes, and after him in the rear of all Chrysippus. In Theophrastus it thus concluded. To Plato succeeded Ari∣stotle, to Aristotle Theophrastus. And thus ended the Ionic Philosophy.

The Series of the Italian Philosophy was this: Pythagoras succeeded Pherecydes; to him his Son Telauges, to whom Xenopha∣nes; to him Parmenides, to whom Zeno of Eleate; to Zeno, Leucippus; to Leucip∣pus Democritus. After Democritus follow∣ed several, and among the rest Nausiphanes and Naucydes became most Celebrated; and were next in order succeeded by Epicu∣rus.

Now to distinguish these Philosophers ge∣nerally into two sorts; some were Dogmati∣cal, who determin'd of Things, as fully com∣prehended and understood. Others Ephec∣tic, who doubted of every thing, and preten∣ded to understand nothing. Of the one, the most part have left behind 'em several Mo∣numents of their Ingenuity: others have writ nothing at all. In which number, as some will have it, are Socrates, Stilpo, Philip, Menedemus, Pyrrho, Theodorus, Carnea∣des, and Bryso; and some there are who will allow neither Pythagoras, nor Aristo the Chyan, to have publish'd any more than some few Epistles.

Others there are famous only for some par∣ticular Treatises; as Melissus, Parmenides, and Anaxagoras. Zeno wrote much; more than he Zenophanes: Democritus more than they. Aristotle exceeded him; more than he wrote Epicurus, but most of all Chry∣sippus.

Others of these Philosophers were distin∣guish'd by their additional Names; of which some were given 'em from the place of their Birth: as of Elia, Megara, Eretricum, Cy∣renae. Others from the places where they kept their Exercises, as the Academics and Stoicks. Some from Custom and Habit, as the Peripateticks. Others in Derision, as the Cynics. Others from the Effect, as Eu∣daemonics. Others from their Pride and Vain-glory, such were they that call'd them∣selves Lovers of Truth, and Eclectici, as pretending only, like Bees, to suck the flowers of Philosophy. Others had their Additions from their Instructors and Teachers, as the Socratics and Epicureans. Some, for that they▪ wrote of the nature of Things, were call'd Na∣turalists: Others, because they taught nothing but what concern'd Manners and Breeding, were call'd Ethici: And Dialectici, they who busied themselves only about the Subtle∣ties and Niceties of Words and Arguments.

The Parts of Philosophy are three; Na∣tural Philosophy, or Physics, Ethics, and Lo∣gic.

Physics properly treat of the World, and the things therein contain'd. Ethics discourse of the management of our Lives both in Civil and Political Affairs: And Logic furnishes both with Arguments and Reasons. Till the time of Archelaus, Physics flourish'd alone. From Socrates Ethics had their be∣ginning. And Zeno of Elea, was the first that reduc'd Logic into Form. Of Ethic Philosophers there were no less than ten Sects, the Academic, Cyrenaic, Elean, Megaric, Cynic, Eretric, Dialectical, Peripatetic, Stoic, and Epicurean.

Of the Ancient Academy Plato was the chief: of the Middlemost, Arcesilaus: and of the New Academy, Lacides. Of the Cy∣renean Sect Aristippus of Cyrene was the Head: of the Elean, Phaedon of Elea: of the Megaric, Euclid of Elea: of the Cynic, Antisthenes of Athens: of the Eretric, Me∣nedemus of Eretria: of the Dialectic, Cli∣tomachus the Chalcedonian: of the Peri∣patetic, Aristotle the Stagerite: of the Stoic, Zeno the Cittian: and the Epicure∣an from Epicurus, who was the first Foun∣der. However Hippobotus in his Treatise of the Philosophical Sects, denies there were any more than nine Sects, or Institutions; and places the Megaric first, the Eretric next: the third place he assigns to the Cyre∣naic; the fourth to the Epicurean; the fifth

to the Annicerean; the sixth to the Theo∣dorean: in the seventh place he ranks the Zenonian; in the eighth the Old Academy; and in the ninth the Peripatetic: Nor does he make any mention of the Cynic, the Elean, or the Dialectic. As for the Pyrrhonian, it is rejected by most, by reason of its Obscu∣rity. Yet some allow it to be partly a Sect, and partly not; as seeming to be a kind of a Sect. For, say they, we call that a Sect which either follows or pretends to follow some sort of Reason, according to outward appear∣ance. In which sense it may not improperly▪ be call'd a Sceptic Sect. But if we may call a Sect, a propensity to adhere to Opinions that have some congruency one with another, it cannot be call'd a Sect, in regard it has no Opinions or Determinations belonging to it. And thus much in few words concerning the Beginning, the Increase, the Parts and Sects of Philosophy. Although it is not long since, that another Sect, which is calld the Eclec∣tic, has been started among the learned by Potamo of Alexandria, which pretends to cull the flowers of all the other Sects; and whatever seems most pleasing to their fancies. For, as he says himself in his Rudiments, there ought to be a twofold Examination of Truth; one, from whence we should make our judgment, which is the Principal; and the other by which we should make the same judg∣ment;

which consists in the force and exact∣ness of Ratiocination and Fancy. And up∣on the strength of these scrutinies he asserts Matter, Quality, Action and Place to be the Beginnings of All things; that is, of what, and from what; where and wherein. The End also to which all things are refer'd he affirms to be a life perfect in all Vertue, not without some natural and external Feli∣cities of the Body. But we are now to give an Account of the Men themselves; and of Thales in the first Place.

THE LIFE of THALES.

THALES therefore (as Herodotus, Doris, and Democritus concurring∣ly report) was of a noble Extraction; having for his Father Examius, for his Mother Cleobulina, both of the Family of the Thelidae, the most illustrious among the Phoenicians; being descended from Cadmus and Agenor, as Plato testifies; and he first obtain'd the Title of Wise, at what time Damasius rul'd as Prince in Athens: During whose Government, the rest of the Wise Men were dignified with the same Appellation, as Demetrius Phalareus relates in his Epitome of the Athenian Ar∣chontes. He was made free of the City of Miletum, whither he accompany'd Neleus, who was expell'd his native Country Phoenicia. But as several others affirm, he was a Milesian born, yet still of a noble Descent. Where after he had manag'd the Public Affairs for some time, he betook himself to the Contemplation of Nature; though most agree, that he never left any Monument of his Industry behind him. For that same Treatise of Naval Astrology,

reputed to be his, is more probably aver'd to be the work of Phocus the Samian. Yet Callimachus makes him so skilful in the Heavens, as to have found out the Lesser Bear, by which means the Phoenicians be∣came such exquisite Saylors. His Iambics are these:

He first descry'd the Northern Team of Stars, That draw the Artic Wain about the Pole, By which Phoenician Pilot fearless dares, To steer through pathless Seas, without con∣troule.

But, as others say, he only wrote two Treatises concerning the Tropic and the Equinoctial, believing it no difficult thing to apprehend the rest. However most allow, that he was the first that div'd into the Mysteries of Astrology, and foretold the Eclipses of the Sun, as Eudemus de∣clares in his History of Astrology; which was the reason that Zenophanes and Hero∣dotus so much admir'd him; besides that Heraclitus and Democritus testifie the same thing. Some there are who affirm him to be the first who held the Immortality of the Soul; of which number is Choerilus the Poet. As others report, he was the first that found out the course of the Sun,

from Tropic to Tropic; and comparing the Orb of the Moon with that of the Sun, discover'd the one to be no more than the seven hundred and twentieth Part of the other. He was also the first that limi∣ted the Month to thirty days. He was like∣wise the first that discours'd of nature, as some affirm. Moreover Aristotle and Hippias testify, that he was the first who taught, that inanimate Things were endu'd with Souls, which he prov'd from the Vertues of the Magnet and Amber. Having learnt the Art of Geometry among the Egyptians, he was the first that invented the Right∣angl'd Triangle of a Circle, for which he offer'd an Ox in Sacrifice; according to the relation of Pamphilus; though others attribute that invention to Pythagoras, and among the rest Apollodorus the Accompt∣ant. And if it were true what Callima∣chus vouches in his Iambics, that Euphor∣bus the Phrygian invented the Scalenum, and Trigonum, with many other things re∣lating to the Speculation of Lines, as cer∣tain it is that Thales gave much more light to that sort of Theory by many Additions of his own.

As to what concern'd Affairs of State, apparent it is, that he was a most prudent Counsellor; for when Croesus sent to make a League with the Milesians, he oppos'd

it with all his might; which afterwards, when Cyrus obtain'd the Victory, prov'd the preservation of the City. Heraclides reports him greatly addicted to a solitary and private Life. Some there are who say he was marry'd, and that he had a Son, whom he call'd Cibissus: But others affirm that he persevered a Batchelor, and made his Sisters Son his Heir by Adoption. Insomuch that being demanded why he took no care to leave Off-spring behind him? His reply was, because he lov'd his Children too well. At another time his Mother pressing him to marry, he answer'd, It was too soon: Afterwards, when he grew in years, his Mother still urg'd him to Matrimony with greater importunity, he told her, 'twas then too late.

Hieronymus the Rhodian in his second Book of Memorandums, relates, how that being desirous to shew how easie it was to grow rich, foreseeing the great plenty of Oyl that would happen the next year, he farm'd all the Plantations of Olives round about, and by that means gain'd a vast summ of money.

He affirm'd that Water was the Begin∣ning of all things, and that the World was a Living Creature full of Spirits and Dae∣mons. He also distinguish'd the Seasons of the Year, which he divided into three

hundred sixty five Days. Nor had he any person to instruct him; only while he continu'd in Egypt, he held a strict fa∣miliarity with the Priests of that Country. The same Hieronymus relates, That he measur'd the Pyramids, by observing the shadows at what time they seem'd not to exceed human Proportion. As Minyes relates, he liv'd with Thrasybulus, Tyrant of the Milesians. As for what is recorded concerning the Tripos found out by the Fishermen, and sent to the Wise Men by the Milesians, it still remains an undoubt∣ed Truth. For they say, that certain Ionian young Gentlemen having bought of the Milesian Fishermen a single Cast of a Net, so soon as the Net was drawn up, and the Tripos appear'd, a quarrel arose, which could by no means be pacify'd, till the Milesians sending to Delphos, had this Answer return▪d by the Goddess:

Is't your Desire, Milesian youth, to know How you the Golden Tripos must bestow? Return, and say what Phoebus here reveals; Give it to Him in wisdom that excells.

They give it therefore to Thales; he to another; the other to a third, until it came to Solon: Who saying that only God excell'd in Wisdom, advis▪d that it should

be forthwith sent to the Temple of Del∣phos. This story Callimachus relates ano∣ther way, as he had it from Leander the Milesian; how that a certain Arcadian, whose name was Bathycles bequeath'd a Bottle of Gold to be given to the chiefest of the Wise Men: Which was according∣ly given to Thales, and so from one to ano∣ther, till it came to Thales▪ again; who thereupon sent it to Didymean Apollo, with this Inscription, according to the words of Callimachus.

Me Thales sends to Sacred Nilean King, Twice to him fell the Grecian Offering.

But the Prose ran thus. Thales the Mi∣lesian, Son of Examius, to Delphinian Apol∣lo, twice receiving the Guerdon of the Greeks. And Eleusis in his Book of Achil∣les farther tells us, That the person entru∣sted to carry the Present from one Wise Man to the other, being the Son of Bathy∣cles, was call'd by the name of Thyrio, with whom Alexo the Myndian also agrees. However Eudemus the Gnidian, and Evan∣thes the Milesian, affirm, That it was a cer∣tain friend of Croesus, who receiv'd a Gol∣den Cup from the King, with a command to present it to the Wisest of the Greeks; who gave it to Thales, and so he went

from one to another, till he came to Chilo; to whom, when he sent to enquire of the Oracle, who was wiser than himself, it was answered, Miso; of whom more in due place. Which person Eudemus mis∣takes for Cleobulus, and Plato will have to be Periander; and concerning whom Apol∣lo made this return to Anacharsis, who was sent to consult the Oracle.

OEtaean Myso, born in Chenes, I, Beyond thy Fame for wisdom magnifie.

On the other side Daedachus the Plato∣nic, and Clearchus affirm, that the Golden Present was sent by Croesus to Pittacus, and so from one to another, till it came to Pit∣tacus again. Moreover, Andron in his Tripos relates, That the Argives made a Tripos to be presented to the Wisest of the Greeks, as the Guerdon of his Vertue; and that Aristodemus the Spartan was ad∣judg'd the wisest Person, who nevertheless submitted to Chilo. Alceus also makes mention of Aristodemus, ascribing to him that famous saying among the Spar∣tans,

Wealth makes the Man, no Poor Man can be good.

Some there are who relate a Story of a Ship, full fraighted, that was sent to Thrasybulus, Tyrant of the Milesians; which Vessel afterwards was Shipwrackt in the Coan Sea, where the Tripos was afterwards found by certain Fisher-men, as being part of the Lading. Though Phanodicus averrs the Tripos to have been found in the Attick Sea, and brought to Athens, where after long debate in a full Assem∣bly, it was decreed to be sent to Bias. Others say, That it was the Workmanship of Vulcan himself, by whom it was presen∣ted to Pelops on his wedding day: After∣wards it descended to Menelaus, from whom it was violently taken away by Pa∣ris, when he made the famous Rape upon Helena, and by him thrown into the Coan Sea, by the advice of a Lacedemonian Si∣byl, who foretold him it would prove the occasion of much Mischief and Conten∣tion. Some time after this certain of the Lebedians having bought the Cast of a Net, the Tripos was drawn up; upon which a Quarrel arising between the Pur∣chasers and the Fisher-men, both Parties came to a Hearing at Cos; which proving ineffectual, they appeal'd to Miletum, the Metropolis of the Country. Thereupon Commissioners were sent by the Milesians to compose the Difference, who neverthe∣less

return'd without being able to do any good. Upon which, the Milesians resen∣ting the contempt of their Ambassadors, resolv'd to revenge the Affront upon the Coans by force of Arms: in which contest, after many had lost their lives on both sides, it was decreed by the Oracle, that the Tripos should be presented to the Per∣son most famous at that time for his Wis∣dom. Immediately both parties agreed upon Thales, who in a short time after consecrated the Present to Didymaean A∣pollo. The answer given to the Coans was this,

Between th' Ionians and the Meropes, The baneful wast of War shall never cease, Till they the Tripos, all of Massy Gold, Into the Sea by Vulcan thrown of old; Send from their City to the distant Home Of him that knows things past, and things to come.

The answer to the Milesians has been already recited, and therefore we shall not repeat it again. And this is all that we can find remarkable concerning this same story of the Tripos.

As to other things, Hermippus in his Lives, ascribes to Thales, what is by others reported to have been the saying of Socra∣tes;

That he gave thanks to Fortune chiefly for three things; first, That he was a Man, and not a Beast; secondly, That he was a Man, and not a Woman; and thirdly, That he was a Grecian, not a Barbarian.

It is farther reported, how that going forth of his House one night to contem∣plate the Stars, he fell into a Ditch, not minding his way: Which an old Woman perceiving, Thou art like, indeed, Thales, quoth she, to discover what is above at such a distance in the Sky, that can'st not see a Ditch just before thy nose. However it were, most certain it is that he was high∣ly industrious in the study of Astronomy, as Timon well knew, who gives him this En∣comium in his Silli.

Such Thales was, of all the wiser Seav'n Best skill'd in Wisdom, and the Stars of Heaven.

As for his Writings, Lobon of Argos ad∣mits of two hundred Verses, and no more; and he adds farther, that this Anagram was ingraved upon his Statue:

This Thales is, of whom Miletum proud, Gave him a Birth above the common Croud; Astrologer most Ancient He, and then In Wisdom far surpassing other Men.

There are also several celebrated Sen∣tences that are generally said to be his, and pass under his name, without the least controul; of which, among the rest, these are a small part: Few words are the sign of a Prudent Judgment. Search after Wis∣dom, and choose what is most worthy; so shalt thou stop the mouths of Slanderers and Tale-Bearers.

His Apothegms are reported to be these. That God is the most ancient of Be∣ings, for that he never had beginning. That there is nothing more beautiful than the World; as being made by God. That the widest thing is Place, because it contains all things. That the mind is the swiftest Thing, for it surveys all things in a Moment. The strongest thing Necessity, for it overcomes all things. The wisest thing Time, for it in∣vents and discovers all things. He affirm'd, That Death differ'd nothing from Life. Why then, said one to him, do not you endeavour to dye? Because, reply'd he, there is no dif∣ference between either. Being ask'd, Which was first, the Night or the Day? Night, said he, preceded Day: One day before being ask'd, Whether the Crimes of bad Men were conceal'd from the Gods? He reply'd, No, nor their thoughts neither. To an Adulte∣rer who ask'd him, Whether he would swear that he never committed Adultery; he made

answer, Is not Perjury worse than Adultery? Being ask'd, What was the most difficult thing in the World? He reply'd, To know a Man's self. To, What was most casie? he made answer, To admonish another. To, What was most Delectable? He reply'd, To Enjoy. To, What was God? He answer'd, That which has neither beginning nor ending. To, What was most rarely to be seen? He reply'd, To see a Tyrant strick'n in years. Being ask'd, How a Man might most easily brook misfortune? He answer'd, If he saw his Enemies in a worse condition. To the Question, How to live most justly and honest∣ly? He answer'd, If we do not act our selves what we reprehend in others. To the Que∣stion, Who was Happy? He reply'd, He that was healthy in Body, wealthy as to his For∣tune, and well furnished with Parts and Learning. He advis'd all Men to be equally mindful of their absent, as present friends: Not to study the varnishing and beautifying of the Face, but to embellish the mind with Learning and Vertue: not to seek Riches by unlawful Gains; nor to defend an accusation against many Witnesses of equal Credit. It was but reason, he said, for Parents to expect the same Duties from their Children, which they had paid to their Parents. The overflowing of Nile he at∣tributed to the Etesian Winds, which al∣ways

at that time blow hard against the mouth of the River.

Apollodorns affirms in his Chronicles, that Thales was born in the first year of the Thirty fifth Olympiad, and that he dy'd in the Seventieth, or rather in the Nine∣tieth year of his Age, if we may believe Sosicrates, who says that he deceased in the Eight and fiftieth Olympiad. Certain it is however, that he liv'd in the time of Croesus, to whom he promis'd, that he should pass the River Halys without a Bridge, by altering the course of the Ri∣ver. Demetrius the Magnesian acknow∣ledges in his Homonyma, that there were five more besides of the same name. The first, a Kalantinian Rhetorician: The se∣cond, a Sicyonian Painter: The third, a Person of great Antiquity, contemporary with Homer, Hesiod, and Lycurgus: A fourth mentioned by Doris in his Trea∣tise of Painting: The fifth much more modern, and of less note, of whom Diony∣sius in his Criticks makes mention. But to return to Thales the Wise, we find, as to the manner and cause of his Death, that he dy'd, as he was beholding a Publick Wrastling Match, not able through old age to support the inconveniencies of Heat and Thirst. Which occasion'd the following Epigram to be engrav'd upon his Tomb.

Viewing th' Olympic Wrestlers, stout and strong, E••lian Jove withdrew him from the Throng. Kind Heav'n, to bring him nearer, whose dim Eyes Had lost from Earth the prospect of the Skies.

This same Thales also was the Author of that Golden Sentence, Know thy self, which Antisthenes in his Successions ascribes to Phemonoes, and which Chile also assum'd to himself.

And here it will not be amiss to repeat what were the various and different Opi∣nions of the Ancients concerning the seven Wise Men. For Damon the Cyrenean in the first place, discoursing of the Philosophers, arraigns 'em All, especially the Seven. Anaximenes avers that they addicted themselves to the study of Poetry. Dicae∣archus denys 'em to be either Wise Men, or Philosophers, but only certain Persons of good Natural Parts, and Lawgivers. Archetimus of Syracuse has set down in writing their manner of meeting and dis∣course with Cypselus, where, he says, he was present himself. And Euphorus re∣lates, how they all attended upon Croesus

except only Thales. Some report that they met all together at Panionium, at Co∣rinth, and Delphos, and are so confident as to recite their Sentences, and to distin∣guish the sayings of the one, from those of the other. As for Example, The Spartan Chilo, say they, was the Wise Man who ut∣tered the Proverb of, Nothing to Excess; and that other, The observance of Season, and Opportunity produces all things Great and Glorious.

In the next place, they cannot agree about their Number. For Leandrius in∣stead of Myso and Cleobulus inserts Leo∣phantus the Ephesian, and Epimenides of Creet. Plato in his Protagoras, puts Myso for Periander. Euphorus advances Anacharsis in∣stead of Myso: Others add Pythagoras. Moreover Dicaearchus will acknowledge no more than four Wise Men, Thales, Bias, Pittacus and Solon: Then he names six others, out of which he chuses three, Ari∣stodemus, Pamphilus and Chilo the Lacedae∣monian, Cleobulus, Anacharsis, and Perian∣der: And some there are who also bring into the number Acusilaus, and Cabas, or Scabras of Argos. But then Hermippus in his History of the Wise Men, musters up no less than Seventeen: out of which number others make choice of what seven they please. Now the whole Seventeen

were Solon, Thales, Pittacus, Bias, Chilo, Cleobulus, Periander, Anacharsis, Acusilaus, Epimenides, Leophantus, Pherecycles, Aristo∣demon, Pythagoras, Lasus the Son of Char∣mantida, or Sisymbrinus, or Chabrinus, ac∣cording to Aristoxenus, Hermioneus, and Anaxagoras. Nor must we omit that Hip∣pobatus observes another order in setting down their Names: For he places Orpheus first, then Linus, then Solon, Periander, Anacharsis, Cleobulus, Myso, Thales, Byas, Pittacus, Epicharmus, and last of all Pytha∣goras. There are also the following Epi∣stles, which are publish'd abroad under the name of Thales.

Thales to Pherecydes.

I Understand thy Design to be the first among the Ionians, that ever pub∣lish'd to the Greeks the Mysteries of Di∣vinity. Though perhaps it may be more proper upon second thoughts to Com∣municate thy Writings only to thy Friends, than to expose to the vulgar, what to them will be of no use or ad∣vantage. Which advice, if it prove ac∣ceptable to thee, I should be willing to confer with thee üpon the subjects of thy discourse. To which purpose, upon the least encouragement I will hasten with

all imaginable speed to give thee a visit. For neither Solon, nor my self, would be thought to be so indiscreet or unfriend∣ly, that we who can so easily make Voy∣ages into Creet, and Egypt, to converse with the Priests and Astronomers in those parts, should think it much to visit thee. For Solon also will be my Companion upon the least intimation from thee; well knowing that thou, delighted with the pleasures of thy own abode, little car'st to change it for Ionian Air, nor desir'st much the converse of Strangers; only as I am apt to believe, thou mak'st it thy business to study close, and write hard. But as for us that trouble not our selves with writing, our leasure will more readily permit us to travel abroad and visit both Greece and Asia.

Farewell.

Thales to Solon.

IF thou leavest Athens, I know not where thou canst more convenient∣ly settle thy self than at Miletum, once a Colony of thy own Nation, and where thou may'st be certain to live secure. If it offend thee that we are under a Tyrannical Government (for I know

thou art an Enemy to all Tyrannies) yet let not that de••••r thee from believ∣ing, that no man shall live more to his satisfaction with us and our friends than thy self: Bias has written to thee to make choice of Prinna; which if thou shalt think more convenient to do, thither also will we hasten to attend thee.

THE LIFE of SOLON.

SOLON a Salaminian, the Son of Execestides, was the first that intro∣duc'd the Seisachthia into Athens. Which Seisachthia was the Redemption of Body and Possessions. For many people con∣strain'd by extremity of want, pawn'd their very Bodies to the Bankers, for which they paid interest. Seeing there∣fore that his Father had left him in mo∣ney Seven Thousand Talents, which were owing from several Men, he present∣ly remitted all those Debts, and excited others to do the same by his Example; and this Law was call'd Seisachthia. Whence it is manifest how it came to pass,

that after such a prosperous Beginning, he so easily past his other Laws, which it would be too tedious to recite, besides that they are to be seen, inscrib'd in the publick Tables of Wood. But the grea∣test act of his was this, that when the A∣thenians and Megareans had fought even to the utter extirpation of each other, a∣bout the claim which both laid to his na∣tive Country of Salamine, and that after several overthrows of the Athenians, it was generally decreed, that it should be death for any Man to propose another Salaminian War, Solon counterfeiting him∣self Mad, with a Crown upon his head threw himself into the Market-place; where the people being assembled toge∣ther, he caus'd the Cryer to read with a loud Voice certain Heroic Verses, which he had compos'd in reference to the Grand Affair of Salamine; which so enliven'd and animated the courage of the Atheni∣ans, that they renewed the War with the Megareans, and became Victorious by Solon's means. Now the Verses which most concern'd the Athenians were these,

Oh that some Pholegandrian I had been, Or Sicenite, and never had been seen

In Athens bred; then Fame had done me right, And th' Attick shewn, put Megara to flight.

And soon after,

Then haste away to Salamine amain, With courage warm'd, lost honour to re∣gain.

He also perswaded the Athenians to lay claim to the Thracian Chersonese. And that they might not seem to possess the Island of Salamine by force, but of right, he caus'd several Graves to be open'd, and shew'd the Athenians the Bodies of the dead lying with their Faces toward the East, according to their custom of Burial; and not only so, but the Graves themselves made looking toward the Ri∣sing Sun, and several Characters of names familiar to their Language engrav'd upon the Tombs, which was another custom no less peculiar to the Athenians; and which plainly evidenc'd their right by long Pos∣session: And some there are who report, that he added to Homer's Catalogue, after this Verse,

Twelve Ships from Salamine fam'd Ajax brought,

This other Verse.

Long time before, the brave Cecropian's Lott.

Which so won the Affection of the Peo∣ple, that they willingly would have sub∣mitted to his single Government. But he was so far from accepting it, that when he perceiv'd the design of his Kinsman Pisistratus, he oppos'd it to the utmost of his Power. To which purpose entring one of their Assemblies compleatly arm∣ed, with his Buckler in his hand, he dis∣cover'd the Treachery of Pisistratus; and not only so, but offer'd the People his As∣sistance. Men of Athens, said he, I am wiser than some, and more couragious than others: Wiser than they who understand not the falshood of Pisistratus; more couragious than they who know it, yet never op'n their Lips. Whereupon the Senate, who were all of Pisistratus's Party, cry'd out he was mad. Which put him into such a Passion, that, as it were, in a Poetic Rapture, he utter'd these Lines,

In a short time my madness will appear, When Truth discovers what ye will not hear.

Soon after upon the Tyranny of Pisi∣stratus he compos'd the following Ele∣giacs.

The dusky Clouds pour down the Hail and Snow, Through brightest flames the ratling Thun∣der breaks, But Potent Men great Common-wealths o'rethrow, While Fools to Tyrants Feet submit their Necks.

And now Pisistratus, having obtain'd the Sovereign Power, disdaining to yield him Obedience, he went and hung up his useless Armour in the Palace of the chief Commander; and after he had vented his indignation in this short Expression, O Country, I did my utmost to assist thee both in word and deed, he sail'd into Egypt, then to Cyprus, and lastly went to visit the Court of Croesus; who putting the Que∣stion to him, Whom he deem'd to be hap∣py? He reply'd, Tellus the Athenian, Bi∣ton and Cleobis, and several others that were among the number of the dead. Some report, That when Croesus sitting upon his Throne in all his Royal Robes, demanded of him, Whether he ever saw a more splendid sight, he should make An∣swer,

Yes, Cocks, Phesants, and Peacocks; as being adorn'd with the Beauty and Gal∣lantry of Nature it self. Taking his leave of Croesus, he travel'd into Cilicia, where he built a City, which he call'd by his own name Soli, and peopl'd with several Athenians, who in process of time cor∣rupting their Native Language, were from thence said to soloecise; and their corrup∣tions of pronunciation were call'd Soloe∣cisms. Afterwards understanding that Pisistratus persisted in his Tyrannical Go∣vernment, he wrote to the Athenians the following Lines.

If for your folly y' have severely paid; Ne're with your sufferings the just Gods upbraid; Your selves abetted and assistance gave To those that now a sordid Race enslave. Foxes you'd be, and Foxes counterfeit, And yet among ye not one Man of Wit. The Man's fair Tongue, and flattering speech you mind, But ne're discern what's by the Man de∣sign'd.

On the other side Pisistratus understan∣ding he was fled, sent him this Epistle.

Pisistratus to Solon.

NEither am I the only Person that have taken upon me Sovereignty among the Greeks; nor have I invaded the Government, as not belonging to me, since I am descended from the Codrian Line. Therefore I only re-as∣sum'd what the Athenians swearing to confirm to Codrus and his Race, unjustly afterwards despoil'd 'em of: Otherwise than thus I have not offended either the Gods or Men. But as thou thy self didst establish Laws among the Athenians, I suffer 'em still to be in force. And I que∣stion not but that they will be better observed than in a Democracy. For I suffer no injury to be done to any Man. Nor do I, the Sovereign, differ from the common sort, but only in Dignity and Honour: Content with those Revenues only that were paid to my Predecessors. Every one divides the Tenth of his Lot, not for my share, but for the publick Sacrifices and Expences. Nor am I an∣gry with thee, for detecting my design, which I know thou didst, rather out of kindness to the City, than hatred of me; and besides, not understanding after what manner I intended to govern.

Which hadst thou understood, I questi∣on whether thou wouldst have oppos'd me, or have fled from hence. Return therefore to thy home, out of an assu∣rance from me, though injur'd, that So∣lon can have no cause to fear Pisistratus. Since thou can'st not but know, that none of all my other Enemies have suf∣fer'd. So that if thou deem'st my friend∣ship worth thy acceptance, I promise thee the chiefest place in my affection, (for I observe nothing in thee false or perfidious) or if otherwise thou desirest to live a private life in Athens, thou shalt have free leave: for 'tis not my desire thou should'st live an Exile for my sake.

Thus Pisistratus.

This was that great Solon, who limited the bounds of Humane Life to Eighty years; and who appears to have been a most famous and prudent Lawgiver. For he most nobly enacted, That whoever refus'd to provide for his Parents, should be accounted ignoble and worthless. The same was the punishment of those that wasted their Patrimony. Idle persons were liable to the prosecution of any one that would Indict 'em. Which Law was written by Draco, as Lysias declares in his Oration against Nicias, but enacted by

Solon. Persons notoriously debauch'd and wicked, he would not suffer to come near the Tribunal, and expell'd out of all Assemblies. He moderated the rewards of the Wrestlers, allowing no more than five hundred Drachmas to him that won at the Olympic, and a hundred for the Vi∣ctor at the Isthmian Games. For though he thought it not amiss to abate their re∣wards, yet he did not think that only they who were slain in Battel were to be recompenced; whose Children however he ordered to be provided for, and brought up at the public Charge. Which encouraged others to behave themselves bravely and couragiously in the Wars. As did Polyzelus, Cynaegyrus, and all that fought at the Battle of Marathon. As al∣so Harmodius, Aristogiton, Miltiades, and others innumerable. But these Wrestlers in their Exercises were extreamly expen∣sive, and being Victors no less noxious to the Public, and were Crown'd rather as vanquishers of their Country, than the Public Enemy: and when they grew old, according to Euripides,

They crept about the Streets in Thredbare Cloaths.

Which Solon foreseeing, paid 'em more sparingly. Most prudently also he or∣dain'd,

that the Guardians of Orphans should not cohabit with their Mothers; and that no person should be a Guardian, to whom the Estate descended, upon the Orphans decease. That no Seal-Graver should keep the Seal of a Ring that was sold: That if any Man put out the Eye of him that had but one, he should lose both his: That where a Man never plan∣ted, he should never take away; if he did, the Crime to be punish'd with death. That it should be death for a Magistrate to be taken in drink. Homer's Poems he ordain'd to be transcrib'd in such a Con∣texture, that where the first verse ended, the next should begin. So that Solon il∣lustrated Homer beyond Pisistratus, as Diochidas testifies in his fifth Book of Me∣garies. He was the first that call'd the Thirtieth day of the Month 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Old and the New: And first ordain'd the number of nine principal Magistrates to pronounce Sentence; as Apollodorus re∣lates in his Second Book of Legislators. In a certain Sedition that happen'd, he would neither side with the Citizens, nor the Country People, nor the Seamen. A∣mong the rest of his Apothegms he was wont to say, That Speech was the Image of Deeds: That he was a true King, who was strongest in Power; and that the Laws were

like to Spiders Webs, which held whatever was light and weak, but were easily snapt a∣sunder by what was big and ponderous. That Speech was seal'd up by Silence, and Silence by Opportunity. He compar'd the Favou∣rites of Tyrants to Counters; for that as they sometimes made the number greater, sometimes lesser, so were Favourites ad∣vanc'd or disgrac'd by the Tyrant at his pleasure. Being ask'd, Why he made no Law against Parricides? He reply'd, Be∣cause he despair'd of meeting any such Crimi∣nals. To the Question, Which was the best way for a Man to preserve himself from do∣ing injury? He answer'd, If they who were unprovok'd, had the same sence of the inju∣stice, as they who were injur'd. He was al∣so wont to say, That Plenty sprang from Wealth, and that Plenty begat Contempt.

He advis'd the Athenians to regulate the days according to the course of the Moon: And forbid Thespis to Act or Teach the making of Tragedies, as an un∣profitable and fabulous sort of Learning. So that when Pisistratus wounded himself, he cry'd out, I know his Instructors. A∣mong the public Admonitions which he scatter'd among Men, according to Apol∣lodorus in his Treatise of the Sects of Phi∣losophers, these were the Principal; To look upon Virtue and Probity to be more faith∣ful

than an Oath: Not to tell a Lye: To fol∣low noble and generous Studies: Not hasti∣ly to enter into friendship, but the choice made, not rashly to break it: Then to govern, when a Man has learnt to be governed: To give Counsel, not the most acceptable, but most wholesom: To be guided by Reason and Judg∣ment: Not to converse with bad Society: To honour the Gods: And reverence our Pa∣rents. They report also, that upon Mim∣normus's writing the following lines,

Ʋnhappy Man; who, free from cares and pain, And Maladies that seek for cure in vain, To sixty years of age can seldom reach, Er'e death the swift Career of Age impeach.

gave him this smart Reprimand,

I hear thy sad complaint, but leave it out, Nor take it ill, that we advis'd thee to't. Or else enlarge, and write, That cannot reach To eighty years, e're Death his course im∣peach.

Other Admonitions also he gave in Verse, of which these are recorded to be part.

Beware (for wicked Man must still be watch'd) Lest secret mischief in his heart be hatch'd, When smooth he speaks, and with a smile as fair As new blown flowers, exhaling fragrant Air. Man's double Tongue can flatter, or can howle. When prompted by a black corrupted Soul.

Moreover most certain it is, that he wrote partly Laws, partly Speeches, part∣ly Admonitions to himself, as also con∣cerning the Common-wealths of Salamine and Athens, above five thousand Heroic Verses, besides Iambics, and Epodes: And at length upon his Statue this Epigram was engrav'd.

She that the pride of unjust Medians tam'd, Fair Salamis for Naval Combat fam'd. More famous she for Solon's Birth hecame, Whose Sacred Laws immortaliz'd his Name.

He was in the flower of his Age much about the forty sixth Olympiad, in the third year of which, he was Prince of the Athe∣nians, as Sosicrates affirms; at what time

also he made his Laws. He dy'd in Cy∣prus, aged fourscore years, with this Com∣mand, that his Bones should be translated to Salamine, and being burnt to Ashes, should be sow'd over the Island. For which reason Cratinus in Chiron, introdu∣ces him, speaking after this manner,

This Island I possess (so fame resounds) Sown o're the fertile Telamonian Bounds.

There is also extant an Epigram of our own in our Book of Epigrams, which we formerly Consecrated to the Memories of all the Wise and Learned Men deceas'd.

Fam'd Solon's Body Cyprian fire did burn, His Bones at Salamis are turn'd to Corn. His Soul, into a nimble Chariot made, The Tables of his Law to Heav'n con∣veigh'd. Not to be wonder'd at, for well they might, The weight of all his Laws was then so light.

He is also reported to have been the first who utter'd that Apothegm, Nothing to Excess. And Dioscorides in his Com∣mentaries relates, that as he was weeping and wailing for the death of his Son, (whose name we could never yet under∣stand)

to a friend of his that reprov'd him, saying, What does this avail thee? He reply'd, Therefore I weep, because it avails me nothing.

More than this we find nothing in his Life remarkable, but only that the follow∣ing Epistles are said to be his.

Solon to Periander.

THou writest me word, of several that lye in wait for thy Life, I must tell thee, that shouldst thou resolve to put'em all to death, 'twould nothing avail thee. For it may be one of those persons that conspires against thee, is one of whom thou hast the least suspicion; either jealous of his own Life, or con∣demning thee, and resolving thy destru∣ction, not only for thy pusillanimous fear, which renders thy suspicions dan∣gerous to all Men; but to gratifie his fellow Citizens▪ Therefore 'tis thy best way to forbear, to avoid the cause of thy fears. But if thou art resolv'd upon violence; consider which is strongest, whether thy own foreign Guards, or the Trained Force of thy own Subjects. For then having no Body to fear, there will be no need of Rigour, or Exilement.

Solon to Epimenides.

NEither had my Laws been of much advantage to the Athenians, nei∣ther hadst thou by repealing 'em, done the City any good. For neither God, nor the Lawgiver alone can be pro∣fitable to a Common-weal, but they who govern the Multitude as they please themselves. Who, if they sway the People as they ought, then God and the Laws may do good; but if wrong, they will be but of little use. 'Tis true perhaps my Laws were not bet∣ter than others, yet they that refus'd to observe 'em, did a great injury to the Common-wealth: And such were they who would not oppose Pisistratus in his design to invade the Government. They would not believe me, when I foretold the Truth: but more credit was given to them that flattered the Athenians, than to me that dealt sincerely. And there∣fore after I had hung up my Arms in the Portico before the Senate House, I told 'em plainly, that I was wiser than they that were not sensible of Pisistratus's design, and stouter than they who durst not re∣sist him. Who presently cry'd out that Solon was mad. Thereupon, upbraid∣ing

my Country, O Country, said I, this Solon that once was ready to have lent thee the utmost assistance of his Arms, and Elo∣quence, is now taken for a Madman: There∣fore leaving thee to thy own ruin, Ple go seek another habitation, the only Enemy of Pisistratus. Thou knewest the Man, dear friend, how shrewdly and craftily he carried on his design. He began with his complements to the People; then, after he had stab'd himself, he ran woun∣ded into the Eliaean Piazza, crying, That he had been set upon by his Enemies, and therefore desired a Guard of four hundred Men only for the security of his Person. Presently the People, notwith∣standing all the opposition I could make, granted him his request: And then he set up for himself, after he had dissolv'd the Government. And thus they who in vain endeavour'd to free their Poor from serving for Hire, are now all the Slaves of Pisistratus.

Solon to Pisistratus.

I Do not believe thou wilt do me any injury: For before thou wer't a Ty∣rant, I was thy Friend; and now no more thy Enemy than any other of the Athenians, who always hated a Tyranni∣cal

Government. But whether Monar∣chy or Democracy be best, let every one think as he pleases; certainly I must ac∣knowledge thee to be one of the best of Tyrants. But I do not think it conve∣nient for me to return to Athens; since it would ill become the Person who set up Popular Government himself, and re∣fus'd the Tyrannic when offer'd, to ap∣prove thy actions by a penitent submis∣sion to thy Rule.

Solon to Croesus.

I Must gratefully acknowledge thy Be∣nevolence and Bounty towards Us: And by Minerva, were it not but that I am so great an admirer of Democracy, I would rather chuse to make my abode in thy Kingdom than at Athens, under the Tyranny of Pisistratus. However, since we cannot but think it a pleasure to live where Equity and Justice Reigns, I shall hasten to attend thy Commands, not a little covetous to be thy Guest.

THE Life of CHILO.

CHILO the Lacaedemonian was the Son of Demagetus. He wrote se∣veral Elegies to the number of about two Hundred Verses; and taught, that Fore∣knowledg was attain'd by Ratiocination, according to the Vertue of the Person. To his Brother, who took it ill, he was not made an Ephorus, or one of the Grand Council of Lacedaemon as well as He, I know, said He, how to put up Injuries, which thou dost not do. He was made one of the Ephori, in the fifty Sixth Olympiad; and the first Ephorus in the Reign of Eu∣thydemus, according to Sosicrates: and the first who caused it to be de∣creed, that the Ephori should be joined in Authority with the Kings of Lacedae∣mon; tho' Satyrus ascribes that Honour to Lycurgus. This was he, as Herodotus relates, who advised Hippocrates offering Sacrifice at Olympia, when the Caldrons boiled without Fire, either not to Marry, or if he had a Wife already, to renounce his Children. It is farther reported, that when Aesopus asked him what Jupiter was

doing? He made answer, Humbling the lofty, and exalting the lowly. He was won tto say, that the Learned differed from the unlearned, in good hopes. To the Questi∣on what was difficult? he replied, To keep a Secret, to spend a Man's leisure-time well, and being wrong'd to brook the Injury.

His Precepts were these. For a Man to govern his Tongue, especially at Festi∣vals, not to speak evil of our Neighbours, not to use threatning Language, for it was Effeminate: sooner to visit our Friends in their Misfortunes, than in their Prospe∣rity; to chuse a Wife with a moderate Dowry: Not to speak Evil of the Dead, to reverence old Age, to put a Guard up∣on himself: to prefer loss, before sordid Gain; for by the one, a Man suffers but once, by the other, always: never to de∣ride the Unfortunate, being strong and valiant, to be meek and humble; it be∣ing much better to be beloved than fear∣ed: to govern his family soberly and dis∣creetly: not to let his Tongue run before his Wit: to master his Passion: not to de∣spise Divination: not to desire Impossibi∣lities: in the Street not to make so much haste, as if a Man were always going up∣on Life and Death: in familiar discourse, not to use so much motion of the Hands; for it denotes a kind of Frenzy, to be

obedient to the Law, and to study Peace and Quiet.

Among the rest of his Apothegms, one of the most approved was this; That Gold was tryed by the Touchstone, but the Tryal of Men, whether good or bad, was by Gold. It is reported of him, that when he was very old he should say, that he was no way conscious to himself of hav∣ing done an ill or unjust act. One thing only troubled him, as doubting whether he had done well or no. For that being to determine a difference between two Friends, he advised 'em to appeal from him to the Law, to the end he might act legally, and not lose his Friend. His Prophecy concerning the Island of Cythe∣ra, gained him a high Renown among the Grecians. For when he understood the Nature and Situation of it; I wish, said he, it never had been; or else that when it first appeared, it had been swallowed up in the Abyss: and he was right in his Judg∣ment. For Demaratus, a Lacedaemonian Renegade, advised Xerxes to keep a Navy always in that Island, which had been the ruin of Greece, had Xerxes followed his Counsel. Afterwards during the Polo∣ponnesian War, Nicias, having laid the Island desolate, placed a Garrison of A∣thenians therein, which proved a continual Plague to the Lacedaemonians.

He was a Person of few words; for which reason Aristagoras the Milesian, gives to Brevity of Speech, the Epithete of Chilonean.

He was an old Man in the fifty Second Olympiad, at what time Aesopus the Orator was in his Prime. He died as Hermippus reports at Pissa, embracing his Son, re∣turning victorious from the Olympic Games, himself o'recome with Joy, and the infirmity of his Years. And he was no sooner dead, but all Men strove to ce∣lebrate his Obsequies with all the Honours and Encomiums they could devise befit∣ting his Renown. Among the rest, the following Offering was our own.

Thy Praises mighty Pollux we resound, For Chilo's Son, by thee so fairly Crownd. What, tho' his Father then for joy expir'd? A Fate like his, should be by me desir'd.

Upon his Statue was Engraved this A∣nagram.

Chilo the Great did armed Sparta breed; Of all the Greeks, the wisest Man decreed.

There is also extant a short Epistle of his to Periander.

Chilo to Periander.

THOU commandest us to leave the Wars, and betake our selves to Exilement, as if that would be more safe for thee. However 'tis my opinion that a Monarch is not always safe at home; and therefore I account him to be the most happy Tyrant that escapes the stab of Conspiracy, and dies at last in his own Bed.

THE LIFE of PITTACUS.

PIttacus, born at Mitylene, was the Son of Hyrrhadius; yet Doris asserts his Father to have been a Thracian. This was he, who together with the Brothers of Alcanus, utterly ruined Melancher the Tyrant of Lesbos. And in the Contest between the Athenians and Mityleneans a∣bout the Territory of Achillitis, he being General of the Mityleneans, challenged Phryno the Athenian Chieftain, to fight with him Hand to Hand; at what time carry∣ing

a Net under his Buckler, he threw it over Phryno's Shoulders, when he least dreamed of any such thing; and by that means having slain his Antagonist, he reco∣vered the Land to the Mityleneans. Af∣terwards according to the relation of A∣pollodorus in his Chronicle, another dis∣pute happening between the Mityleneans and Athenians about the same Land, Pe∣riander, who was made Judg of the Con∣troversy, gave it for the Athenians.

But then it was that the Mityleneans held Pittacus in high Esteem, and surren∣der'd the Supream Government into his Hands, which after he had managed for ten Years, and established those Orders and Regulations that he thought conve∣nient, he again resigned into the Hands of the People, and lived ten Years after that. For these great Benefits done to his Country, the Mityleneans conferred on him a quantity of Land, which he to∣wards his latter End consecrated to Pious Uses. Sosicrates writes, that he restored back the one half of the Land, saying at the same time, That the half was more than the whole. Sometime after, when Croe∣sus sent him a Summ of Money, he refused to accept it, saying that he had twice as much more as he desired. For his Bro∣ther dying without Issue, the Estate fell

to him. Pamphilus in his first Book of Memorandums relates that he had a Son, whose name was Pyrrhaeus, who was kill'd as he was sitting in a Barbers Chair at Cumae, by a Smith that threw a Hatchet into the Shop, for which the Murtherer was sent in Fetters by the Cumans to Pit∣taeus, that he might punish him as he pleased himself. But Pittacus after he had fully examined the Matter, released and pardoned the Prisoner, with this Say∣ing, that Indulgence was to be preferred before Repentance. Heraclitus also relates that when he had taken Alcaeus Prisoner, he let him go, saying, that Pardon was to be preferred before Punishment. He ordained that Drunkards offending in their Drink, should be doubly Punished, to make Men the more wary how they got tipsy; for the Island abounds in Wine.

Among his Apothegms, these were some of the choicest. That it was a difficult thing to be Vertuous. Of which Simonides and Plato in Protagoras make mention. That the Gods could not withstand Necessity. That Command and Rule declare the Genius of the Man. Being demanded what was best? he answered, To do well what a Man is about. To Croesus's Question, which was the largest Dominion? he answered That of the Varie-coloured Wood; mean∣ing

the Laws written upon wooden Tables. He applauded those Victories that were obtained without Bloodshed.

To Phocaicus, who told him they want∣ed a diligent frugal Man; We may seek said he, long enough before we find one. To them that asked him what was most desi∣rable? He answered, Time. To what was most obscure? Futurity. To what was most Faithful? The Earth. To what was most Faithless? The Sea. He was wont to say, that it was the Duty of Pru∣dent Men, before Misfortunes happened, to foresee, and prevent 'em. Of Stout and Couragious Men, to bear their ad∣versity Patiently. Never, said he, talk of thy designs beforehand; lest thy miscar∣riage be derided: never to upbraid the misfortunes of any Man, for fear of just Reprehension: always to restore a Trust committed to thy Care: never to backbite an Enemy, much less a Friend: to practise Piety, and honour Temperance, to love Truth, Fidelity, Experience, Ur∣banity, Friendship and Diligence.

His Axioms were chiefly these: to en∣counter a wicked Man with a Bow and Quiver full of Arrows; for that there was no truth to be expected from a loqua∣cious Tongue, where the Breast conceal'd a double Heart.

He composed about six hundred Elegi∣ac Verses, and several Laws in Prose for the Benefit of his Fellow-Citizens.

He flourished in the forty second Olym∣piad; and died in the third Year of the fifty second Olympiad, during the Reign of Aristomenes, after he had lived above seventy Years, worn out and broken with old Age, and being buried in Lesbos, this Epitaph was engrav'd upon his Mo∣nument.

Here lies the far fam'd Pittacus for whom The mournful Lesbians made this sacred Tomb.

This was he whose general Admonition it was, To observe the Season.

There was also another Pittacus, a Le∣gislator likewise (according to Favorinus in his first Book of Commentaries, and Demetrius in his Homonyma) who was sur∣named the Little. But as for the Great Pittacus, who was also the Wise Pittacus, he is reported, when a young Gentleman came to take his Advice about Marriage, to have returned the same answer, which we find recorded by Callimachus, in the following Epigram.

Hyrrhadius Son, the far fam'd Pittacus, An Atarnaean once demanded thus: My Friends, said he, a double match propose; The one a noble and Wealthy Spouse; In both my equal t'other; now advise My Youth what Choice to make; for thou art Wise. The Weapons of old Age, the Ancient Seer His Staff then raising, go said he and hear, What yonder Children say; for as he spoke The Children in the Street with nimble stroke Their Tops were scourging round: to them he goes: Go see your Match cries one for equal Blows. Which when he heard, the Stranger went his way, Left Birth and Wealth, resolving to obey The Sportive Documents of Childrens Play.

But this Councel he seems to have gi∣ven from woful Experience. For he him∣self had married a noble Dame, the Sister of Draco, the Son of Penthelus, who was a Woman of an insufferable Pride.

This Pittacus was variously nicknamed by Alcaeus, who sometimes called him Splay-Foot, and Flatfooted, sometimes Cloven-footed, because of the Clefts in his Feet, sometimes Gauric, as being perhaps too much affected in his Gate. Sometimes Physcon and Gastron, by reason of his prominent Belly. Sometimes Bat-Eyed,

because he was dim-sighted; and some∣times Agasyrtus, as one that was nasty and careless in his Habit.

His usual Exercise was grinding of Wheat with a Hand-Mill.

There is also extant a short Epistle of his to Croesus.

Pittacus to Croesus.

THOU send'st for me into Lydia to behold thy vast Wealth, but al∣tho'I never yet beheld it, I am content∣ed to believe the Son of Alyattis to be the richest of Monarchs, without desiring to be ever the better for coming to Sardis. For we want no Gold; as having suffi∣cient both for our selves and Friends. Nevertheless I intend to visit thee, were it only to be acquainted with a generous and Hospitable Person.

THE LIFE of BIAS.

BIAS of Priene was the Son of Teu∣tamus, and by Satyrus, preferred before all the rest of the seven Wiseman. Doris will not allow him to be born at Priene, but says he was a Stranger. But

several affirm him to have been very Rich; and Phanodicus tells us, That he redeem'd the Messenian Virgins, being taken Captive, bred 'em at home as his own Daughters, and then sent 'em back to their Parents, with every one a Portion in mony. Soon after the Golden Tripos being found, as we have already declar'd, with this In∣scription, To the Wisest. Satyrus relates how that the Messenian Virgins, but others, and among the rest Phanodicus, that their Parents came into the Assembly, and de∣claring what he had done, pronounced him the Wisest Man. Whereupon the Tripos was sent to Bias, who beholding it, declar'd Apollo to be wiser than himself, and so refus'd it. Others report that he Consecrated it to Theban Hercules, for that either he was there born, or else because Priene was a Colony of the Thebans; which Phanodicus also testifies.

It is reported, when Priene his native Country was besieged by Alyattes, that Bias fatted two Mules for the nonce, and drave 'em into the Enemies Camp. Which Alyattes seeing, began to be amaz'd to see the pamper'd Beasts so plump and smooth: However before he rais'd his Siege, he resolv'd to send some person under the pretence of certain Propositi∣ons to spy the condition of the City. But

Bias well aware of the King's design, ha∣ving caus'd several heaps of Sand to be cover'd with Wheat, led the Messenger about to satisfie his Curiosity. Which being reported to the King, he presently made a Peace with the Prieneans. Soon after when the King sent for Bias to come to him, Bid him, said he, go eat Onions, and that would make him weep.

He is reported to have been a most no∣table pleader of Causes; but that still he us'd the force of his Eloquence on the right side. Which Demodocus intimated when he said, that an Orator was to imi∣tate the Prienaean manner of Pleading: And Hipponax, when he gave this applause to any one, That he pleaded better than Bias of Priene.

His death happen'd after this manner. He had in his old Age pleaded a Cause for a friend of his. After he had done, being tired with declaming, he rested his Head in the Bosom of his Sister's Son. In the mean time his Adversary having plea∣ded against him, the Judges gave Sen∣tence for his Client. But then so soon as the Court rose, he was found dead in the Bosom of his Nephew. The City how∣ever made a sumptuous Funeral for him, and caus'd this Anagram to be inscrib'd upon his Monument.

This Marble by the fam'd Priene rear'd, Iona's Glory covers here interr'd.

To which we may add another of our own.

For Bias this, whom in a gentle Dream Hermes convey'd to the Elysian stream. Yet not till Age upon his Hair had snow'd; When spent with pleading in the sultry Crowd His friend's just Cause, he went aside to rest His drooping Head against his Nephew's Breast: Whence, in a Trance expiring his last Breath, He fell asleep into the Arms of Death.

He wrote concerning the Affairs of I∣ona, more especially by what means it might preserve it self in a happy and flou∣rishing condition, to the number of two Thousand Verses in Heroic Measure.

The choicest of his Sentences were these. To be complaisant and familiar among the People where we live; as be∣ing that which begat both love and re∣spect: Whereas a haughty demeanour prov'd many times the occasion of much mischief. That to be stout, was the gift of Nature; to advise what was profitable

to a Man's Country was the gift of a Pru∣dent Mind; but that Wealth was to ma∣ny the benignity of Fortune. He ac∣counted him unfortunate that could not brook misfortune; and said it was a dis∣ease of the Soul to love and desire impos∣sibilities, and to be unmindful of other Mens miseries. Being ask'd what was difficult? He answer'd, Generously to brook an alteration for the worse. Going a Voy∣age once with certain irreligious Persons, who in the height of a raging Tempest loudly invok'd the Gods, Peace, said he, lest they come to understand that you are here. Being ask'd by an irreligious person, what irreligion was? To a second question, why he made no answer? He reply'd, Be∣cause thou askest me that which nothing con∣cerns thee. To the question what was pleasing to Men? He answer'd Hope. He said, it was more easie to determine diffe∣rences between Enemies than Friends. For that of two Friends, the one would prove an Enemy: but of two Enemies, the other would become a Friend. To the question, What was most delightful for a Man to do? He answer'd, To be always gaining. He advis'd Men so to measure their lives, as they that were to live ei∣ther a long or a short time; and so to love as if we were to hate.

His Admonitions were,

Slowly to un∣dertake an intended design, but to per∣sist in what a Man has once resolv'd up∣on. Not to let the Tongue run before the Wit; as being a sign of madness: To love Prudence: To discourse of the Gods, as they are: Not to praise an un∣worthy person for the sake of his wealth: To receive perswading, not constrain∣ing: Whatever good we do, to ascribe it to the Gods: To take wisdom for our provision in our Journey from Youth to Old Age, as being the, most certain and durable of all other Possessions.

Hipponax also makes mention of Bias; and the morose Heraclitus gives him the highest Applause in these words: Bias the Son of Teutamus was born at Priene, much more esteem'd than all the rest. And the Prienaeans consecrated a Temple to him, by the name of Tentameion.

THE LIFE of CLEOBULUS.

CLeobulus the Lindian, was the Son of Evagoras; but as Doris relates, a Carian. And some there are who derive

his descent from Hercules; but that he excell'd the Hero in strength and beauty: That he learn'd his Philosophy in Egypt; and that he had a Daughter, Cleobuline, who compos'd several Enigmaes in Hexa∣meter Verse: Of whom also Cratinus makes mention; in a Poem of the same name, writing in the Plural Number. Farther it is reported, That he repair'd the Temple of Minerva at Athens, built by Danaus. He also compos'd several Songs, and obscure Problems, to the num∣ber of three thousand Verses. And some affirm that he made the following Epigram upon Midas.

I am that Brazen Virgin, fixed here To Midas Tomb, that never hence must stir; Who till the liquid waters cease to flow, And the tall Trees in Woods forbear to grow; Till Phoebus once forget his course to run, And the pale Moon for sake her Mate, the Sun; Till springs of Rivers stopt, their Streams no more Into the dry'd up Sea shall headlong pour, Must here remain by a perpetual Doom, To tell that Midas lies beneath this Tomb.

This they confirm by the Testimony of Simonides, where he cries out, What Man in his wits can be so impertinent as to applaud

Cleobulus the Lindian, for equalling a Sta∣tue, in diuturnity, to the course of Rivers, Vernal Flowers, the Beams of the Sun, the Light of the Moon, and Waves of the Sea? For all these things, says he, are inferiour to the Gods; but for a Stone, how easily is it broken by mortal hands? So that at last he calls Cleobulus in plain Terms a meer mad Man. Whence it is apparent that it was none of Homer's, who, as they say, was many years before Midas.

There is likewise extant in Pamphila's Commentaries, an Enigma of his, in these words.

One Father has twelve Sons, and each of these Has thirty various colour'd Sons apiece. For some are white, and some in black disguise, Immortal too, and yet not one but dies.

By which is meant the year.

His chiefest and most celebrated Sen∣tences were these. That ignorance and multitude of words predominates in the greatest part of Mankind; whereas Op∣portunity and Season would suffice. That vertue and honour ought to be our chief∣est study; and that we ought to avoid Vanity and Ingratitude. That we ought to give our Daughters that Education, that when they come to be married, they

should be Virgins in Age, but Women in Prudence. That we ought to be kind to our Friends, to make 'em more our Friends; and to our Enemies, to gain their Friendship. That we ought to be∣ware being upbraided by our Friends, and ensnared by our Enemies. That when a Man goes abroad he should con∣sider what he has to do, and when he re∣turns home, what he has done. That it was the duty of all Men to be more de∣sirous to hear than speak; and to be lo∣vers of Instruction rather than Illiterate. To restrain the Tongue from Slander and Back-biting; fly injustice, and advise the Public to the best advantage. To refrain voluptuous Pleasure; act nothing vio∣lently; give Children good Education, and reconcile Enmity. Neither to flatter nor contend with a Woman in the presence of Strangers; the one being a sign of Fol∣ly, the other of Madness. To marry a∣mong Equals; for he that marries a Wife superiour to himself, must be a slave to her Relations. Not to be puft up with prosperity, nor to despair in want; and generously to brook the Changes of For∣tune.

He dy'd an old Man in the Seventieth year of his Age, and had this Epitaph en∣grav'd upon his Monument.

Wise Cleobulus was no sooner gone, But Sea-girt Lindus did his loss bemoan.

There is also extant the following short Epistle of his to Solon.

Cleobulus to Solon.

MAny are thy Friends, and all Mens doors are open to receive thee. However I believe that Lindus being under a Democratical Government, can never be inconvenient for Solon, where he may live out of fear of Pisistratus; beside that being a Sea Town, he may be certain of the visits of his Friends from all part.

THE LIFE of PERIANDER.

PEriander the Corinthian was the Son of Cypselus, of the Race of the Heraclidae. He marry'd Lysida, whom he himself call'd by the name of Melissa, the Daughter of Procleus, Tyrant of Epidaurum, and Eri∣sthenea, the Daughter of Aristocrates, and

Sister of Aristodemus: Which Procleus, as Heraclides Ponticus witnesses in his Book of Government, extended his Dominion almost over all Arcadia. By her he had two Sons Cypselus and Lycophron; of which the younger became a Wise Man, the el∣der grew a meer Natural. After some time, in the height of his Passion he threw his Wise under the Stairs, being then big with Child, and spurn'd her to death, incensed thereto by his Harlots; which afterwards, nevertheles, he flung into the fire and burnt: And then renounc'd his Son Lycophron, and sent him into Corcyra, for weeping at his Mother's Funeral. How∣ever, when he grew in years he sent for him again to invest him in the Tyranny while he liv'd. Which the Corcyreans un∣derstanding, resolved to prevent his de∣sign, and so slew the young Prince. At which Periander enrag'd, sent their Chil∣dren to Alyattes to be Eunuchiz'd. But when the Ship arriv'd at Samos, the Chil∣dren, upon their supplications to Juno, were sav'd by the Samians. Which when the Tyrant understood, he dy'd for very anguish of mind, being at that time four∣score years of Age. Sosicrates affirms, That he dy'd before Croesus, one and forty years before the forty ninth Olympiad. Heredetus also reports, That he was en∣tertain'd

by Thrasybulus, Tyrant of the Milesians. In like manner Aristippus in his first Book of Antiquities relates thus much farther concerning him, How that his Mother Cratea, being desperately in love with him, privately enjoy'd him, nothing scrupulous of the Crime: But that when the Incest came to be disco∣ver'd, he grew uneasie to all his Subjects, out of meer madness that his insane A∣mours were brought to light.

Ephorus, moreover, tells us another Story, That he made a Vow, if he won his Chariot Race at the Olympic Games, to offer up a Golden Statue to the Deity. But when he had won the Victory, he wanted money; and therefore under∣standing that the Women would be all in their Pomp, upon such a solemn approa∣ching Festival, he sent and despoil'd 'em of all their Rings, and Jewels, and by that means supply'd himself for the per∣formance of his Vow.

Some there are who report, That de∣signing to conceal the Place of his Burial, he made use of this Invention. He command∣ed two young Men (shewing 'em a certain Road) to set forth in the night, and to kill and bury him they met first; after them he sent four more, with command to kill and bury them; and after those he sent a grea∣ter

number, with the same Orders; by which means meeting the first he was slain himself. However the Corinthians would not suffer his supposed Tomb, to go with∣out an Anagram, in memory of so great a Person, in these words.

For Wealth and Wisdom Periander fam'd Now Corinth holds, the place where once he reign'd. Close to the Shore he lies, and that same Earth Conceals him now, that gave him once his Birth.

To which we may add another of our own.

Ne'er grieve because thou art not Rich or Wise: But what the Gods bestow, let that suffice. For here we see great Periander gone, With all his Wealth, and all his high Renown; Extinct, and in the Grave laid low; for all His Art and Wit could not prevent his Fall.

It was one of his Admonitions to do nothing for Money's sake, and to Princes that designed to reign securely, to guard themselves with the good Will of their Subjects, not with Arms. Being asked why he persisted to govern singly? He an∣swered, Because 'twas equally dangerous to resign, whether willingly or by Com∣pulsion.

Some of his Apothegms were these. That Peace was a good thing, Precipitancy dangerous: That Democracy was better than Tyranny: That Pleasure was Corruptible and Transitory; but Honour Immortal. In Prospe∣rity, said he, be moderate, in Adversity Pru∣dent. Be the same to thy Friends, as well in their Misfortunes as in all their Splendour. Be punctual to thy Promises. Beware of betray∣ing a Secret. Punish not only Offenders, but those that design to Offend. He was the first that made use of a Life-guard, and that changed Democratical Govern∣ment into Tyranny, nor would he per∣mit every one that desired it, to live in the City, as Euphorus and Aristotle testi∣fy.

He flourished in his Prime, about the thirty third Olympiad, and reigned full Forty Years. Nevertheless Sotion Heracli∣des, and Pamphila affirm, That there were two Perianders, one a Tyrant, the other a Wise Man, and that the Tyrant was an Ambraciote; however Neanthes of Cyzicum will have 'em to be Cousin Germans. A∣ristotle also asserts the Corinthian to be the Wise Man; and Plato denies it. Whoever it were he designed it seems to have digged down the Neck of the Isthmus: and his Motto was this, Premeditation does all things. There are also extant several Epi∣stles

of his, and among the rest these that follow.

Periander to the Wise Men.

IMmortal Thanks to Pythian Apollo, that my Letters found ye all toge∣ther: And therefore I expect your Co∣ming, assuring you of a welcome befit∣ting the quality of your Persons. For seeing that you were so ready the last Year to visit Sardis in Lydia, I make no question but that you will vouchsafe your Company to the Tyrant of Corinth, nor will the Corinthian be unmindful to con∣gratulate your coming to Periander's Ha∣bitation.

Periander to Procleus.

I Do not hear the Crime which thy Wise committed was done volunta∣rily, and therefore thou wilt do ill, if thou shalt act premeditately any thing against thy ungrateful Son. Forbear therefore thy Cruelty toward the Youth, or I will assist and defend him, in regard he has suffered enough already.

We also find another Letter, written from Thrasybulus to Periander, in these Words.

Thrasybulus to Periander.

WE dissembled nothing to thy He∣raulds, for I led him to the standing Corn, and with my wand in his Presence, struck off the Ears that grew up above the rest: ask him therefore, and he will tell thee what he heard me say, and what he saw me do. Then follow my advice, if it be thy design to establish thy regal Power, cut off the Principal Men of the City, whether Friends or Enemies: For Friends and Foes are to be alike suspected by a Tyrant.

THE LIFE of ANACHARSIS.

ANACHARSIS, a Scythian, was the Son of Gnurus, and Brother of Cadovidas King of the Scythians; his Mo∣ther being a Grecian; by which means he spoke both the Languages.

He wrote concerning the Laws of the Scythians, the Rites and Solemnities a∣mong the Grecians, concerning a Frugal Life, and military affairs, to the Number

of nine Hundred Verses. Being bold and resolute in Speaking, he gave occasion to the Proverb, That whoever imitated his resolution, was said to speak like a Scy∣thian.

Sosicrates affirms that he arrived at A∣thens about the Forty seventh Olympiad, at what time Eucrates was chief Magistrate of the City. Hermippus relates, That at the same time he went to Solon's House, and bid one of the Servants tell his Master, that Anacharsis was at the Door, desirous of his Acquaintance, and, if it were con∣venient, to be his Guest; which Message the Servant repeating to Solon, was sent back with this Answer, That Guests were made by those that were in their own Country. Upon which, Anacharsis en∣tred into the House with this Complement; Now then, said he, I am in my own Country, and it belongs to me to make the Guests. Thereupon Solon admiring the dexterity of the Person, not only gave him admit∣tance, but made him one of his most in∣timate Friends. Sometime after return∣ing into Scythia, while he endeavoured to alter the Laws of his Country, and to in∣troduce the Grecian Constitutions, he was shot through the Body by his Brother, as he rode a Hunting, breathing forth these last words as he expired: For my Learn∣ing's

sake I was preserved in Greece, but pe∣rished, through Envy at Home, and in my Country. Others say that he was slain, as he was offering to the Gods after the Greek manner. However it were, the first report produced this Anagram of ours.

Through many Regions view'd, and dan∣gers past, Great Anacharsis home returns at last; And straight by soft Perswasion seeks to draw The ruder Scythians to the Grecian Law. But ere th' imperfect words he could impart, A feather'd Arrow pierc'd his bleeding heart.

He was wont to say, that the Vine bare three sorts of Clusters: the first of Plea∣sure; the second of Debauchery; and the third of Discontent and Repentance. He admired how it came to pass, that in the Contentions among the Grecian Arti∣ficers, the worst Artists were still made the Judges of the Dispute. Being asked how a Man might best preserve himself Sober? He answered, By setting before the Eyes the evil Behaviour of those that drank to Excess. He wondred why the Grecian Legislators enacting Laws against the In∣jurious, honoured the Wrestlers, that daily mischiefed one another. When he understood the Plancks of a Ship to be

but four Fingers thick, he said that was the distance between Death, and those that went by Sea. He called Oil the Provoca∣tive of Madness, observing that the Wrestlers being anointed with it, were the more enraged one against another. How comes it to pass, said he, that they who for∣bid Lying, Lye so frequently in the common Victualling-Houses? He was wont to won∣der why the Greeks at the beginning of their Banquets, drank in little Cups; but when their Stomachs were full, still quaff'd on in large Bowls? Upon his Statues this admonition is generally engraved, to go∣vern the Tongue, the Belly, and the Privy-Members. Being asked whether there were any Fifes in Scythia, he made answer, No, nor any Vines neither. To the que∣stion what sort of Ships were safest? He answered, Those that were come into Har∣bour.

Another thing he also admired among the Grecians, that they left the Smoke be∣hind in the Mountains, and brought the Wood into the City. To the question which were most, the Living or the Dead? he replied with another Question, in the number of which they ranked those that ventured by Sea? To an Athenian that upbraided him for being a Scythian, he re∣torted, My Country indeed is a reproach to

me, but thou to thy Country. To the que∣stion, What was good or bad in Men? He answer'd, The Tongue. He us'd to say, 'twas better to have one good friend, than many that were Men of no worth. He accounted the Market a place appointed for Men to deceive one another, and dis∣play their Avarice. Being affronted by a young Man at a Compotation, Young Ma••, said he, if thou caust not bear Wine in thy Youth, thou wilt carry Water when thou art Old. He is said to have invented for the benefit of Mankind, the Anchor, and the Potters Wheel.

There is also extant the following Epi∣stle of his to Croesus.

Anacharsis to Croesus.

I Came into Greece, O King of the Ly∣dians, to learn their Customs, and their Constitutions. I want no Gold, as having sufficient for a better Scythian than my self, to carry me back into my Country. Nevertheless I will attend thee at Sardis, esteeming, as a high ho∣nour, thy friendship and familiarity.

THE LIFE of MYSO.

MYSO the Son of Strymon (accor∣ding to Sosicrates, who follows Hermippus) was a Chenean by Birth, so call'd from a certain OEtaean or Laco∣nian Village, and is reckon'd in the num∣ber of the Seven Wise Men. Others say that his Father was a Tyrant of some City not mention'd.

It is reported, That when Anacharsis enquir'd of the Oracle, whether any one were wiser than himself, the Prophetes•• return'd that Answer already recited in the Life of Thales.

OEtaean Myso, born in Chenes, I For Wisdom far before thee magnifie.

Thereupon Anacharsis, to satisfie his cu∣riosity, came to the Village, where he found Myso in the Summer-time fitting the handle to his Plough, To whom, O Myso, said he, 'tis not now the Season for Plough∣ing: No, reply'd Myso, but 'tis time to pre∣pare.

Others report, that the Oracle did not answer OEtaean, but Eteian; and they are

very diligent in their enquiries who that Eteian should be? Parmenides asserts it to be the Village of Laconia, where Myso was born. Sosicrates affirms him to have been an Eteian by the Father's side, but a Chenean by the Mother's side. Euthyphron the Son of Heraclides Ponticus, asserts him to have been a Cretan, for that Eteia was a City of Creet. Anaxilaus will have him an Arcadian. Hipponax also makes men∣tion of him, in these words, And Myso, whom Apollo prefer'd for the wisest of Men. Lastly, Aristoxenus in his Medleys relates, That he differ'd little in his Disposition and Manners from Apemas and Timon; as being a Man-hater, and once found laugh∣ing by himself in a Solitary Place. And when he was ask'd by him that had so discover'd him, why he laugh'd by him∣self? He answer'd, At that very Accident. Aristoxenus therefore calls him ignoble, as not being born in a City, but in a Vil∣lage, and that an obscure one too. Which obscurity of his Birth was the reason that many of his sayings are attributed to the Tyrant Pisistratus, by most Authors, ex∣cept Plato; for he makes mention of him in his Protagoras in the stead of Perian∣der.

He was wont to say that things were not to be examin'd by words, but words

by things; for that actions were not per∣form'd for the sake of words, but tha•• words were fram'd to set forth action•• He dy'd in the ninety seventh year of hi•• Age.

THE LIFE of EPIMENIDES.

EPimenides (according to Theopompus and several others) was the Son of Phaestius: Of Dosiades, as some say; as others, of Agesarchus: However it were, he was by Birth a Cretan, born in Gnossus, where according to the nature of the Vil∣lage, he is said to have chang'd his shape.

It is reported of him, that when he was young, his Father sent him a field to fetch home a Wether; but that he in the heat of the day, turning aside out of the way enter'd into a Cave, and there falling a sleep, slept on for fifty seven years toge∣ther. When he awak'd, he went to seek the Wether, as one that believ'd he had slept not above an hour or two; but not finding it, he return'd to the Village. Where when he saw an unexpected change of unknown Faces, and found the

Land in the possession of a stranger, he hasten'd to the City. At what time when he enter'd his own House, he was ask'd who he was, and what he would have? He began to be in a deep amaze, till be∣ing with much ado known by his younger Brother, who was now grown into years, from him he understood the whole Truth. Upon which his fame flying over all Greece, he was look't upon as one belov'd of the Gods. Whence it came to pass, that the Athenians being afterwards in∣fected with a sore Pestilence, upon the an∣swer which they receiv'd from the Oracle, that their City was to be purify'd, they sent Nicias, the Son of Niceratus, into Creet to bring away Epimenides. Who coming in the forty seventh Olympiad, purify'd the City, and so the Plague ceas'd. To which purpose he took certain black and white Sheep, and driving 'em to the next Village, let 'em go which way they plea∣sed of their own accord, ordering those that follow'd 'em, to kill 'em in the place where they rested, and then to Sacrifice 'em to the peculiar Deity. Insomuch that to this day there are to be seen several Al∣tars in several of the Athenian Villages, erected to an unknown Deity, in memo∣ry of this Expiation. But by others, the cause of that Pestilence is attributed to

the Cylonian Fact, for which two young Men Cratinus and Ctesibius dy'd, and so the City was freed from the present Calamity. Thereupon the Athenians order'd a Ta∣lent to Epimenides, and provided him a Ship to carry him back to Creet. But he refusing the money, desired only to make a League of Friendship between the Athe∣nians and the Gnossians; and so returning home, within a short time after he dy'd, in the hundred fifty seventh year of his Age, according to Phasgo, in his History of long Livers: As the Cretans relate, in his two hundred ninety ninth year: But, as Xenophanes the Colophonian testifies that he heard by report, in his hundred fifty fourth.

He wrote the History of the Curetes, and Corybants, and the Pedigree of the Gods, to the number of six thousand Ver∣ses. Also concerning the building and furniture of the Ship Argos, and Jason's Voyage to Colchos to the number of six thousand five hundred Verses. In Prose he wrote of the Sacrifices and Common∣wealth of the Cretans; and of Minos and Rhadamanthus, to the number of four thousand Verses. He also erected among the Athenians a Temple to the Venerable Gods, as Lobon testifies in his Treatise of the Poets. He is also said to be the first

that erected Temples, and purify'd Hou∣ses and Fields by Processions and Sacri∣fices.

Some there are, who assert that he ne∣ver slept, but only retir'd himself out of the way, busily employ'd about the cut∣ting of Roots. There is also an Epistle of his to Solon, concerning the Republic which Minos erected among the Cretans. But Demetrius the Magnesian, in his Trea∣tise of the Poets, denies the Epistle to be Legitimate, as not being writt'n in the Cretan, but Attic Language, and that not very ancient neither. However I found another Epistle of his in these words.

Epimenides to Solon.

BE of good courage, my dear Friend. For had the Athenians been accustomed to servitude, and wan∣ted good Laws, when Pisistratus erected his Tyranny, he had establish'd himself for ever. But now he has not enslav'd a sordid People; but such as remembring Solon's Laws, bemoan themselves out of meer shame, and will no longer brook his severity. But though Pisistratus have invaded the Liberty of the City, yet I hope the Tyranny will not descend to his Successors. And therefore I would

not have thee wander about too far, but come into Creet, where there is no single Monarch to trouble thee. And beware that none of his friends do light upon thee by the way, lest mischief befall thee.

Some there are, by the report of Deme∣trius, who affirm, that he receiv'd his Food from the Nymphs, which he preserv'd in the Hoof of an Ox; of which he took a little at Times, never needing Evacuati∣on; but that he was never seen to Eat. Timaeus also makes mention of him in his Second Book.

Others there are who say, that the Cre∣tans offer'd Sacrifices to him, as a God; for they aver him to have been most skill∣ful in Divination. And therefore obser∣ving the Munictrian Port among the Athe∣nians, he told 'em, that if they knew what Calamities that place would bring upon their City, they would tear it up with their Teeth. He is said to be the first who call'd himself Aeacus, and foretold the Lacedaemonians the Bondage which they should endure under the Arcadians, often pretending that he rose from death to life. Theopompus also relates, That when he was laying the Foundations of a Temple to the Nymphs, a voice was heard

from Heaven, Not to the Nymphs, but to Jove himself. He likewise foretold the Cretans the issue of the War between the Lacedaemonians and Arcadians; in which War being deserted by the Orchomenians, they fell into the power of their Ene∣mies.

There are not wanting some who af∣firm▪ That he waxed old in so many days as he slept years, which Theopompus also te∣stifies: And Murianus asserts, That he was by the Cretans call'd Curetes. The Lace∣daemonians preserv'd his Body within their City, being advis'd so to do by a certain Oracle, as Sosibius the Lacedaemonian re∣ports.

There were two more of the same name besides, the one a writer of Genealogies; and the second, one that writ the Histo∣ry of Rhodes in the Doric Dialect.

THE LIFE of PHERECYDES.

THE Syrian Pherecydes was the Son of Badys, as Alexander in his Suc∣cessions reports, and a Hearer of Pittacus. He was the first, as Theopompus testifies, that wrote among the Greeks, concerning Na∣ture

and the Gods; more than that, he is famous for many wonderful things; for as he was walking near the Sea-shoar upon the Sand, seeing a Ship under Sail right afore the Wind, he foretold, that the Vessel would sink in a short time; which soon after happen'd in his sight. Another time, after he had drank a draught of Water drawn out of a Well, he fore∣told an Earthquake within three days, which fell out, as he said. Travelling thro' Messana to Olympia, he advis'd his Friend and Host Perilaus to depart from thence with all his Family; which he neglecting to do, Messana was soon after taken by the Enemy. He was wont to tell the La∣cedemonians, that neither Gold or Silver were to be valu'd or admir'd. And the same night that Hercules commanded the Kings to obey Pherecydes, the Deity gave him notice of it in a Dream. However, some there are do ascribe these things to Pythagoras.

But Hermippus hath this further of Phe∣recydes; that in the War between the Mag∣nesians and Ephesians, he being desirous that the Ephesians should have the better, demanded of one that travel'd upon the Road, of what place he was? who an∣swering of Ephesus, Then draw me, said he, by the Legs, and lay me in the Terri∣tory

of the Magnesians, and bid thy fel∣low Citizens, after they have obtain'd the Victory, take care to bury me in that place; adding withal that he was Phere∣cydes: which when the Passenger had re∣lated to his Neighbours, they were in great hopes of victory. The next day they overthrew the Magnesians, and being Victors found Pherecydes dead, whom they not only honourably interr'd, but held in great veneration afterwards.

Some say that going to Delphos from Corycium, he threw himself from the top of a Mountain. But Aristoxenus writing of Pythagoras, and his familiar Acquain∣tance, affirms, that he dy'd of a sickness, and was buried by Pythagoras. Some say that he ended his days of the Lowsie Dis∣ease, and that when Pythagoras coming to visit him, ask'd him how he felt him∣self; he answer'd, thrusting his finger through the door, my skin will tell thee. Whence the Expression was ever after∣wards taken by the Philosophers in a bad sence.

Andro the Ephesian asserts that there were two of the same name, both Syrians. One, an Astrologer; the other a Theo∣logist, whom Pythagoras admir'd. On the other side Eratosthenes denies that there was any more than one Syrian; but that

the other was an Athenian, and a writer of Genealogies. Moreover there is yet extant a little Treatise written by Phere∣cydes the Syrian, concerning the first Prin∣ciple of all things, which begins thus.

Jupiter and Time are the same, and the Earth was always.

Upon his Tomb, as Doris testifies, this Epigram was inscrib'd.

In me all Wisdom ends, if there be more, And that Pythagoras enjoys this store; Tell him the Truth that Pherecydes speaks, It springs again in him among the Greeks.

Ion the Chiote writes also thus concern∣ing him.

How sweetly lives his incorrupted Soul? Who all the Vertues did himself controul? Credit the wise Pythagoras who had seen The Customs and the Manners of most Men.

To which we may add that which fol∣lows, being one of our own, in Pherecra∣tian Measure.

The Learned Pherecyde, Whom Syria boasts her own, So Fame reports it, dy'd By Vermin over-run.

To the Ephesians kind, His Body to Magnesian Land He willingly resign'd, The Pledge of Glory gain'd, By Victory next day: 'Twas th'Oracles Command, Which he that only knew, Resolved to obey. And thus to friendship true He dy'd to save his friends. So sure it is that where The Wise Men have their Ends, They no less useful dye, Than when they living were.

This happen'd about the fifty ninth Olympiad; leaving behind this Letter to Thales.

Pherecydes to Thales.

MAyest thou dy well when thy fa∣tal day approaches. I was ta∣ken desperately ill, when I receiv'd thy Letters; I was cover'd over with Ver∣min, and a Quotidian Ague shook my Bones besides. However I left it in charge with some of my Servants, that so soon as they had interr'd me, they should convey the enclosed to thee. Which if thou do'st approve, shew it to

the rest of the Wise Men; if not, con∣ceal it: for my part I cannot say it plea∣sed me very much. I cannot commend it for infallibility, for I neither promis'd it, neither do I profess to know the Truth of all things. Something perhaps of the Theology thou may'st make use of, the rest must be consider'd. For I rather chose to propose obscurely, than to determine. But my Distemper every day increasing, I am unwilling to lose either any of my Physicians, or any of my Friends: And to those that ask me how I do, I shew my finger through the Door, to let 'em see my condition, and bid 'em all be sure to come next day to Pherecydes's Funeral.

And these are they who were call'd the Wise Men, to the number of which there are some who add Pisistratus the Tyrant. Now we come to the Philosophers, and therefore first let us begin with the Ionick Philosophy, of which we have already de∣clar'd Thales, the Instructor of Anaximan∣der, to be the first Founder.

The End of the First Book.

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

The Second Book,

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

The LIFE of ANAXIMANDER.

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

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

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

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

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

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

The LIFE of ANAXIMENES.

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

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

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

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

Anaximenes to Pythagoras.

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

His second Epistle was this that follows.

Anaximenes to Pythagoras.

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

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

The LIFE of ANAXAGORAS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To which we shall add this other of our own.

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

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

The LIFE of ARCHELAƲS.

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

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

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

The LIFE of SOCRATES.

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

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

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

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

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

Nor is Aristophanes less severe in his Clouds.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And then again,

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

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

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

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

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

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

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

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

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

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

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

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

they were able to give and take Land.

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

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

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

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

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

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

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

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

He told Aeschines that he should dye within three days.

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

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

Of all Men living, Socrates the Wisest.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The LIFE of XENOPHON.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then this upon his Death.

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

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

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

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

The LIFE of AESCHINES.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The LIFE of ARISTIPPƲS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

he chiefly admonish'd to contemn super∣fluity.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Another time, his Servant carrying af∣ter

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Another time, Dionysius reciting these Verses to him,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That Bodily exercise conduces to the attaining of Vertue.

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

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

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

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

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

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

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

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

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

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

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

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

Fool to live, but indifferent to a Wise Man.

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

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

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

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

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

though he miss a few Pleasures that he covets.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The LIFE of PHAEDO.

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

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

The LIFE of EƲCLIDES.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The LIFE of DIODORƲS.

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

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

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

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

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

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

The LIFE of STILPO.

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

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

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

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

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

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

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

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

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

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

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

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

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

It is reported, that as he was talking

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

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

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

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

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

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

The LIFE of CRITO.

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

The LIFE of SIMO.

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

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

The LIFE of GLAƲCO.

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

The LIFE of SIMMIAS.

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

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

The LIFE of CEBES.

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

The LIFE of MENEDEMƲS.

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

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

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

The Eretric Bull.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Menedemus to Demetrius, Happiness.

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

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

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

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

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

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

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

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

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

The End of the Second Book.

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

The Third Book,

Translated from the Greek by E. Smith, M. A.

The LIFE of PLATO.

PLATO, the Son of Aristo, and Perictione, or Potona, was Born at Athens, his Mother being descen∣ded from the Race of Solon. For the Brother of Solon was Dropides, from whom Critias, the Father of Calaeschrus, whose Son was Critias also, one of the thirty Tyrants, the Father of Glauco, from

whom Charmides and Perictione, of whom and Aristo, Plato was the Son, being the sixth from Solon, who deriv'd his Pedi∣gree from Neleus and Neptune. His Fa∣ther also is said to have deduc'd his Ori∣ginal from Codrus the Son of Melanthus, who in like manner boasted his Descent from Neptune, as Thrasylus testifies.

Speusippus also, in Plato's Book entitl'd Th•• Supper; Clearchus in praise of Plato; and Anaxilides in his Lives of the Philo∣sophers tell us how the story went, that Aristo inflam'd with Perictione's Beauty▪ would have ravish'd her. But finding too great a Resistance, and warn'd by A∣pollo in his sleep, he then courted her to the chast embraces of Wedlock. So that Plato was born, according to Apollodorus in his Chronicle, in the eighty eighth O∣lympiad, in the Month of April, the same day that Apollo came into the World, by the supputation of the Delians: And dy'd, as Hermippus reports, in the first year of the hundred and eighth Olympiad, being at that time fourscore and one years of Age, and designing to marry another Wife. Though Neauthes affirms him to have been fourscore and four years old at the time of his decease. So that he was six years younger than Isocrates. For that he was born under Lysimachus, but

Plato under the Government of Aminias, about which time Pericles also dy'd. Then for his most familiar and intimate Acquaintance, Collyteus is number'd among the chiefest by Antileo, in his second Book, De Temporibus.

Others there are, who report him to have been born in Aegina, in the House of Phidiaedes, who was the Son of Thales (as Phavorinus records in his Various History) his Father being sent, with others, about the Division of certain Lands, and retur∣ning to Athens, when they were expell'd by the Lacedaemonians, who assisted the Aeginenses. He is also said to have gra∣tify'd the People of Athens with several pompous Shews and Interludes, at the expences of Dio, as Athenodorus relates. He had two Brothers Adimantus and Glau∣cus, and a Sister named Pot••ma, the Mo∣ther of Speusippus, and was taught his first Rudiments of Learning by Dionysius, of whom he makes mention in his Anterastae; and he perform'd his Wrestling Exercises under Aristo of Argos, by whom for his lovely Shape and Proportion, he was cal∣led Plato, whereas before he had been nam'd Aristocles, from the name of his Grandfather, as Alexander relates in his Successions. Though ••thers will have him to be so call'd from his broad manner of

Pronunciation; or else from the breadth of his fore-head▪ according to Neanthes. Others report him to have been a great Wrestler at the Isthmian Games; among whom was Dicaearchus in his Book of Lives; also that he was addicted to Pain∣ting and Poetry; and that first he wrote Dithyrambies, afterwards Odes and Tra∣gedies. His voice was but shrill, and somewhat effeminate, as Timotheus the Athenian relates of him in his Book of Lives.

It is reported that Socrates should dream, that a Cygnet newly hatch'd came and sate down upon his knees; and that the wings of the Bird growing out of a sudden, she flew away, sweetly singing in her flight: The next day, Plato being brought to him by his Father, he cry'd out, This is the Bird which I dreamt of.

He began to divulge his Philosophy first in the Academy▪ then in the Garden adjoyning to Colonus, as Alexander relates from the Testimony of Heraclitus. Then resolving a contest in Tragedy, before the Dionysian Theatre, after he had heard Socrates, he threw his Poems in the fire, crying out,

Hast, Vulcan, hith••••, Plato wants thy aid.

And from that time forward, being then twenty years of age, he became a Hearer of Socrates. After whose decease he stuck to Cratylus, the Disciple of He∣raclitus, and Hermogenes, who maintain'd the Philosophy of Parmenides.

When he arriv'd at eight and twenty years of age, according to Hermodorus, together with some other Socratics, he be∣took himself to Megara, where he admir'd and follow'd Euclid; from whence he departed for Cyrene, to hear Theodorus the Mathematician, and from thence he tra∣vell'd into Italy, to the Pythagoreans, Phi∣lolaus and Eurytus: Thence into Aegypt, where he associated with the Priests and Prophets, whither it is also reported, that Enripides accompany'd him, and falling sick, was by the Priests cured with a Salt∣water Medicine, which occasion'd that verse of his,

—The briny Ocean scoures away All the Distempers that on Mortals prey.

Moreover, with Homer▪ he affirm'd, that all the Egyptians were Physicians. Plato had also design'd to have visited the Magi, but the Wars, breaking forth in Asia, forc'd him to desist from his purpose. Returning therefore to Athens, he con∣tinu'd

in the Academy. This was a plea∣sant place in the Suburbs shaded with Trees, and so call'd from a certain Hero, whose name was Academus, of whom Eu∣polis makes mention in his Astrateuti.

In those delightful shades, the sweet abode Of Academus, now a Semi-God.

And Timon also, speaking of Plato, thus writes.

But above all, was Plato, still allow'd To be the Captain of the Charming Croud; Upon his Lips the Charms of Eloquence In Clusters hung, sweet words, and sublime Sence. More tunef••l notes ne'er chirp'd the Grass∣hoppers In Hecademian Groves, to list'ning Ears. For in those Groves was Plato wont to sing, Out-charming all the Music of the Spring.

For formerly the same place was call'd Hecademia, with an Epsilon.

That our Philosopher was a friend to Isocrates, appears also from hence, for that Polyxenus has committed to writing a certain discourse concerning the Poets, that happen'd while Isocrates continu'd with Plato at his Country-House. And

Aristoxenus farther asserts that he was three times a Souldier, once in the Expe∣dition to Tanagra, a second time in the War with Corinth, and lastly at the De∣lian Conflict, when he won the Victory.

He made a mixture of the Opinions of the Heraclitans, the Pythagoreans, and the Socratics, and as to those things which appertain'd to the sense, he held with Heraclitus; where the understanding was concern'd, he adher'd to Pythagoras; but in Ethics and Politics he follow'd So∣crates. Some there are, and among the rest Satyrus, who affirm, that he sent into Sicily, to Dio, a hundred Minas to pur∣chase of Philolaus three Pythagorical Books for his own use. For he was then full of money, having receiv'd from Dionysius above fourscore Talents, as Onetor testi∣fies in his Treatise entitl'd, Whether a Wise Man should be Rich. For many other things he was also beholding to Epichar∣mus the Comedian, most of whose Writings he transcrib'd, as Alcimus assures us in his Books that he wrote to Amyntas, which are four in number: In the first of which he runs on in these words, It is apparent, says he, that Plato took many things out of Epicharmus.

As for Example, Sen∣sible, says Plato, is that which never con∣tinues permanent either in Quality or

Quantity, but is also perpetually flow∣ing, and lyable to the inconstancy of Change. As if we should substract Num∣ber out of those things which are neither equal nor such, nor subjected to Quanti∣ty or Quality. And these are such things, of which there is a continual Generation; but never any Substance. Intelligible is that which neither encrea∣ses or diminishes. And this is the nature of things Sempiternal, as being always a∣like, and ever the same.

That the Soul did apprehend some things by the Help of the Body, as it happen'd in Seeing and Hearing; but that for the understanding of other things, she needed no assistance of Cor∣poreal Organs, as being endu'd with a sufficient Penetration of her self. Which is the reason that Plato, from Epicharmus affirms, That they who have a desire to collect the Beginnings and Principles of the Whole, must first make a distribution of the several Ideas by themselves; as Likeness, Ʋnity, Multitude, Magnitude, Rest and Motion. In the next place he ought to consider Honest, Good and Just, every one by themselves.

Thirdly,

It behoves him to compare the Ideas one with another, and observe which have the truest Agreement and

Correspondence one with another; as Knowledge, Magnitude, and Dominion •• As likewise, whether those things which are existing in our selves, in regard that we partake of their Qualities, are Homo∣nymous to those other things? For ex∣ample, just things are those that partake of Justice: honest, that partake of Ho∣nesty. Now every Species is Eternal, and the understanding in reference to these things, is void of all Perturbation: And therefore the Ideas subsist in Nature, like so many Exemplars. But as for those other things which are like to these, they subsist according to their nearest resemblance to the other. And therefore Epicharmus discourses of Good and of Ideas, in this manner. Can play∣ing on the Flute be said to be any thing? Most surely. Why then, playing upon the Flute is a Man. Not so neither. Go too then: Dost not thou think a player upon a Flute to be a Man? Most cer∣tainly. And does not the same Argu∣ment hold concerning Good? This is Good; that is the Thing; which he who studies by it self shall become Good. For as he that pipes is call'd a Piper, he that dances, a Dancer; so whoever he be that learns any other Art or Mystery, is not call'd the Art it self, but the Arti∣ficer that professes it.

Plato in his Treatise of Ideas thus rea∣sons:

If there be such a thing as Me∣mory, the Ideas have their Being in the several Entities; in regard the memory relates to something that is sedate and permanent. For how, adds he, could living Creatures be preserv'd, had they not annex'd to themselves their several Ideas, or if they were not endu'd with the Natural Intelligence. Now they car∣ry in their memories their Similitude, and the nourishment, whatever it be, which is proper to every one. Which shews that the Contemplation of Simili∣tude is inherent to all Creatures by Na∣tural Instinct: By which means they un∣derstand themselves to be of the same kind.

Moreover Epicharmus asserts, That wis∣dom does not predominate altogether in one kind, but that all living Creatures have a certain Sence and Notion of them∣selves. And thus, if we first observe the Hen, she does not bring forth live Chick'ns, but first she lays the Eggs, then sits and enlivens her young ones with her natural Heat. Now this is a sort of Wisdom which only nature infuses and teaches.

Therefore it is no wonder that all Crea∣tures associate with their Like, and think their Productions fairest. For a Dogg

is to a Dog most beautiful, the Cow to the Cow, the Ass to the Ass, and Swine∣herd together, as admiring their own kind above all others.

These, and several other Passages of this nature are recited by Alcimus in his four Books, to shew how much Plato was indebted to Epicharmus. Now that Epi∣charmus was not ignorant of Plato's inge∣nuity, may be conjectur'd from hence, that he does as it were prophesie, that he would be his Emulator, in these words:

I am of opinion, says he, nay more, I am well confirm'd, such will be the re∣membrance of my Words and Sentences, that some one person or other will en∣tertain 'em in this rude dress, and at∣tiring 'em in more pompous Colours, will himself, insuperable, become a Vi∣ctor over many others.

Moreover there is good reason to be∣lieve, that Plato was the first who brought the writings of Sophron the Mimic into Athens, and fram'd his own Gestures and Postures from thence; for that the Books were found under his Pillow.

He made three Voyages into Sicily; the first only to see the Island, and the Rarities that made it famous; when Dio∣nisius the Tyrant, and Son of Hermocrates, compell'd him to a Conference. At

what time, when he discours'd concern∣ing Tyranny, and alledg'd, That what was profitable to him alone, made little or nothing for his advantage, unless he ex∣cell'd in vertue; the Tyrant growing an∣gry, Thou talk'st, said he, like an old doat∣ing Fool: To whom Plato, And thou like a Tyrant. Which so enrag'd the Poten∣tate, that he was about to have put him to Death; but altering his resolution, at the Intercession of Dio, and Aristomenes, he gave him to Polis, then Ambassador from the Lacedaemonians, to sell him for a Slave; who carry'd him to Aegina, and there sold him. At what time Charman∣der, the Son of Charmandrides, prosecuted him for his Life, having indicted him up∣on a Statute in force among the Islanders, That the first Athenian that landed in the Island should dye without mercy. But upon the saying of some body, though by way of a jeer, that he was a Philosopher, he was dismiss'd.

Others affirm, that he was brought in∣to Court; where being observ'd not to speak a word in his own defence, but stand as one couragiously resolv'd to suf∣fer whatever happen'd, they determin'd not to kill him, but to sell him as a Cap∣tive taken in War. When by good for∣tune Aniceris the Cyrenean, being then in

the City, redeem'd him for twenty, as o∣thers say, thirty Minas, and sent him back to Athens among his Friends, who imme∣dintely remitted the Money back to Ani∣ceris. But he refus'd to take it, saying withal, That they were not the only per∣sons that were worthy to take care of Plato. Others say, that Dio sent the mo∣ney to Aniceris, which he refus'd to make any other use of, than for the purchace of a little Garden for himself in the Aca∣demy. As for Polis he was overthrown by Chabrias, and afterwards drown'd in the River Helice, at what time a certain Daemon appear'd to him, and told him, he suffer'd those misfortunes for the Philo∣sopher's sake; as Phavorinus reports in his Commentaries. Nor could Dionysius be at rest, but understanding what had be∣fallen him, he wrote to Plato, desiring him not to reproach him with what he had done: To whom Plato return'd for answer, That he had not so much leisure, as to think of Dionysius.

His second Voyage was to the younger Dionysius; of whom he requested a par∣cel of Land, and a certain number of People to live under such a Common∣wealth as he should Erect. Which though Dionysius promis'd him, he never was so good as his word. More than that, as

some say, he had like to have run the ha∣zard of his life for tampering with Dio and Theotas to recover the former liberty of the Island; at what time, Archytas the Pythagorean, in an Epistle to Dionysius, clearing him of that suspicion, sav'd him from the danger; so that he was sent back to Athens. The purport of which Epistle was this.

Archytas to Dionysius.

ALl of us here, who are Plato's friends, have sent to thee Lamis∣cus and Photidas, desiring thee to restore his Person to us, for the sake of that An∣cient friendship that is between us. Suf∣fer him therefore to return, for thou wilt do well to call to mind, how ear∣nestly thou didst invite him to thy Court; which was the reason that we impor∣tun'd him to take the Voyage, upon thy promise that he should have free liberty to come and go. Remember therefore, how much thou didst desire his coming, and the high esteem thou then hadst of him. If there have been any Errour or Mistake committed, shew thy humanity and restore him to us untouch'd. So shalt thou do justly, and gratifie thy Friends.

The third Voyage he made was to re∣concile Dionysius to Dio. But not pre∣vailing, he return'd home again; where he refus'd to meddle with publick busi∣ness, though a great States-man, as his writings declare. Of which the main reason was, because he found the People had been long accustom'd to Laws and Constitutions that did not correspond with his frame of Government. Pam∣phile also relates, that the Arcadians and Thebans built a large City; which when they had finish'd, they sent for Plato to be their Lawgiver, and to prescribe 'em a Form of a Common-wealth; but then understanding that they hated Equality, he refus'd to go.

It is reported that he follow'd Chabrias the General, when he fled from Condem∣nation, at what time all the rest of his fellow Citizens declin'd his adversity: And when Cobryas the Sycophant upbraid∣ed him as he accompany'd the General up into the Castle, telling him,

That he should not be so forward to help others, but do well to mind the t'other of So∣crates's Draughts, that was preparing for him; He made answer,

When I fought for my Country, I ventur'd my Life; and now again for my Friend's sake, I care as little what befalls me.

He was the first, as Phavorinus reports, who introduc'd the manner of writing by way of Question and Answer: The first that by way of Analysis expounded the Question to Leodamus the Thasian: And the first that in Philosophy nam'd the An∣tipodes; illustrated Logic and Poetry; Progression in Number, and the Plane Superficies of the Extreams; and dis∣cours'd of the Providence of God. The first also of the Philosophers who contra∣dicted the Oration of Lysias the Son of Cephalus, expounding it word for word in his Phaedrus; and the first that contem∣plated the force of Grammar. And being the first also that oppos'd almost all that went before him, it was by many wonder'd why he made no mention of Democritus.

Neanthes of Cyzicum reports, that as he was travelling to the Olympics, he drew the Eyes of all the Greeks upon him, at what time he had a long Conference with Dio, then designing a War with Dionysius.

Moreover Phavorinus in his first Book of Commentaries relates, that Mithridates the Persian, erected the Statue of Plato in the Academy, with this Inscription, `Mi∣thridates the Son of Rhadobatus, the Per∣sian, consecrated to the Muses this Statue of Plato, made by Silanio.

Heraclides reports him to have been so modest and reserv'd in his Youth, that he was never seen to laugh but with great moderation. Yet notwithstanding all his vertues, he could not escape the Lashes and Scoffs of the Comedians; and a∣mong the rest of Theopompus, in his Auto∣chares.

One is not one, so strangely w'are deceiv'd, Nay two are hardly One, let Plato be believ'd.

And Anaxandrides in his Theseus,

When th' Olives he more greedily devour'd Than Plato for his Learning so ador'd.

But Timon is more severe, for cries he,

How finely does th' Impostor Plato gull us, Feigning a thousand Miracles to fool us.

Then Alexis in his Merops.

Thou com'st in time, but still my anxious mind No ease nor quiet high or low can find; Like Plato's Pate, my turmoil'd Brains will give My limbs tyr'd out with labour no Reprieve.

And again, in his Ancilio.

Thou talk'st of things unto thy self unknown▪ Like busie Plato, trotting up and down.

Amphis in his Amphicrates thus derides him;

But I must tell ye, for the good you aim, Or benefit to get by this proud Dame, Troth, Sir, by me 'tis no more understood, Than that Chimera ye call Plato's Good.

Another time in his Dexidemides he cries out,

No, no, fond Plato, th' art a doating fool To prize thy self for a sowre look or skowle; Yet can'st thou not that cursed trick for bear, The formal Fop of all the Town t'appear; Withforehead all plough'd up in surly wrinkles, And furrow'd like the shells of Periwinkles.

And Cratinus in his Counterfeit.

Thou art a Man I think, and hast a Soul: But stay, for Plato must our thoughts con∣troul, I'le go and ask him, if thou hast or no? For I profess, till then, I do not know.

And Alexis in Olympiodorus.

My mortal part lies dry, I know not where; But the immortal vanish'd into Air: Whimseys like these, and all not worth a Groat, In Plato's School most learnedly are taught.

And in his Parasite.

Or else, like Plato, by thy self an Hour Go rave and twattle, till thy Lungs are sore.

Anaxilas also drolls upon him in his Bo∣trylio, his Cercus, and his Plusiae.

Aristippus also affirms him to have been wantonly in love with a young Lad▪ whose name was Asterus, that went to study Astrology with him: as also with Dio already mention'd; and some there are who believe Phaedrus to have been one of his Minions. Besides that the Epi∣grams, which he made, were no small con∣victions of his roving Appetite toward the Male Sex. First upon Aster••s.

My brightest Star! that for thy sake I were The Heav'n it self, in one embody'd Sphere! So might I view thy Beauties with more Eyes Than Stars of Heav'n adorn the gloomy skies.

And then again,

He that so lately like the Morning Star, When living, did such Orient brightness wear, The lovely Hesperus is now become That shines more bright in blest Elysium.

Then upon Dio thus.

That Tears for Trojan Damsels should be shed, Tho' newly born, fair Hecuba decreed. But in the full Career of all thy hopes, Thy sullen Fate thy valour's progress stops. Nobly howe'er interr'd thou ly'st, and all, Th' Atchievements of thy Prowess will extoll: Only my raging love no cure can find, To ease the Torments of a restless▪ mind.

As for his love of Alexis and Phaedrus, he discovers it in the following Lines.

With Cheeks bedew'd the young Alexis cry'd, Where in the World so fair a one beside As Phaedrus was? And must we Phaedrus lose? What can my losses equal but my woes?

More than all this, he kept company al∣so with a Colophonian Curtizan, whose name was Archeanassa, upon whom he made the following Lines.

Archeanassa, fam'd in Colophon, My Mistress was, that yielded once to none: For tho' before my courtship 'twere so late, In fading beauty Love, commanding, sate. Then thrice unhappy they, whose Amorous flames, In burning hearts were kindl'd by those beams Her youthful Glances shot, where e'er they whirl'd, When in her Prime she vanquish'd all the World.

These also upon Agatho,

When I on my beloved Agatho My soft and tender kisses did bestow, My Soul sate on my Lips, loth to depart, When one kiss more return'd it to my heart.

The other, this.

Toss'd to thy hand, catch me this mellow Pear, And if thou lov'st me uncompell'd, my Dear, Accept it too; but grant my other suit, In kind exchange to crop thy Virgin fruit. If not; yet on the Pear still cast an Eye, And then consider how the Seasons fly. The Pear I threw, but whoe'er kisses thee, More to my damage throws the Pear at me. For now the mellow Pear is in its prime, But if I stay, we both shall wast in time.

He is also said to have made the follow∣ing Epigram upon the Eretrians, who were surpriz'd by an Ambuscado.

Bred in Eretrum, of Eretrian Race, Fertile Euboea once our Country was; But now, the more severe our Destiny, Near Persian Susae, here interr'd we lye: Ʋnhappy they that after so much Toyl, Lye so far distant from their native Soyl.

The two following Epigrams were also father'd upon him.

Thus to the Muses Venus▪ Fear, said she, Disdainful Nymphs, my anger'd Deity. Who to your mischief else most surely arms The God of Love with all his subtle charms. To whom as quick the Muses streight reply'd, Fair Cyprian Queen we still are so employ'd, And that the Boy in his discretion knows, That he ne'er minds to trouble our repose.

The other thus.

The Man that found the Gold, laid by the Rope, Two troubles having past Despair and Hope: But when he could not find his Gold; what then? Why he was forc'd to take the Rope again.

Such things as these were heap'd up a∣gainst him to display his Incontinence and Hypocrisie. And Molon, among the rest of his ill-willers, said of him, That it was not so much to be wonder'd that Diony∣sius should be permitted to live at Corinth, as that Plato should be suffer'd to live in Sicily. Nor did Xenophon seem to have any great kindness for him: and there∣fore as two persons, between whom there was a perfect Emulation, they still wrote upon the same Subjects, and under the same Titles, as the Symposium, and the Defence. Then Plato wrote of his Com∣mon-wealth, and Xenophon his Cyropaedia, which Plato affirms to be a feign'd Story, for that Cyrus was no such Man. And though both have Socrates continually in their mouths, yet they never speak a word one of another, only that Xenophon makes mention of Plato once in his third Book of Commentaries.

It is also reported, that Antisthenes ha∣ving a desire to repeat something that he had written, requested Plato to be present at the rehearsal, who asking Antisthenes, what was the subject of the Manuscript, and he replying, That it was to prove, There was something which was not to be con∣tradicted: Plato demanded how he could write upon that subject; and then going

about to shew him his Errour, he so offen∣ded Antisthenes, that he wrote a Dialogue against Plato, under the Title of Satho, a nick-name in derision, denoting him to be well Arm'd against the Combats of Venus. From what time they had a continual Grudge one against the other.

'Tis said, that Socrates, when he heard Plato's Lysis repeated by the Author him∣self, should cry out, Heavens bless me, what a company of Fables has the young Man in∣vented▪ about me! For he had written seve∣ral things that Socrates never spoke.

The like Animosity there was between Plato and Aristippus. And therefore in his Dialogue concerning the Soul, he ob∣jects against him, that he was not present with Socrates when he dy'd; though he were then at Aegina, which was not far distant.

Aeschines also bare him a particular spleen; for that when he came to Diony∣sius, who had a peculiar respect for him, and▪ that expected relief in his poor and low condition, Plato despised him, and he had lost his labour but for the recommen∣dation of Aristippus.

As for the Speeches which he introdu∣ces Crito speaking, when Socrates was ad∣vis'd to make his escape, Idomeneus affirms 'em to have been made by Aeschines; on∣ly

by Plato attributed to Crito, out of the unkindness between 'em. Nor is Plato found to have made any mention of him in any of his Books, unless it be in his Im∣mortality of the Soul, and his defence of Socrates, and that very slightly too. More∣over Aristotle asserts, that all the Writings which may be said to be properly his, run in a Style between Verse and Prose; who was the only person, as Phavorinus relates, that staid with him, when he repeated his Immortality of the Soul, when all the rest rose up and departed. Many are of opi∣nion, that Philip the Opuntine transcrib'd all his Laws that were written in the Ta∣bles of Wax, which were comprehended in his Epinomis. Euphorion also, and Panae∣tius affirm, that the beginning of his Com∣mon-wealth was frequently found with se∣veral Blurrings, Alterations and Emenda∣tions. More than this, Aristoxenus asserts, that the whole, or the chiefest part of the whole Treatise was to be read word for word in the Contradictories of Protagoras. His Phaedrus is said to have been the first piece that ever he compos'd, and indeed the whole Problem suvours of Juvenility; besides that Dicearchus has bequeath'd an ill name to all that manner of writing, as being both troublesome and insipid.

It happen'd once that Plato seeing a certain person playing at Dice, reprov'd him for it, who answering, that it was a slight matter; Dost thou take custom, said he, to be a slight matter?

Being ask'd whether he intended for himself a Monument like that of his An∣cestors; he reply'd, First let me get my self a Name, then perhaps I may want many Mo∣numents.

Another time Xenocrates coming to give him a visit: Pray, said he, chastize this Boy for me, for I am angry, and therefore cannot. And to another of his Servants, Sirrah, said he, I had certainly bang'd thy bones, had I not been in a passion.

Being on Horse-back, he presently a∣lighted; fearing, as he said, lest the pride of the Horse should infect him.

He was wont to advise those that were given to drink, diligently to survey themselves in their Looking-Glasses, for that certainly they would then beware of the shame which they brought upon them∣selves. Nor would he allow any Man to drink to a pitch, unless it were upon the solemn Festivals of the God that was the giver of Wine.

He was also an Enemy to immoderate sheep; and therefore in his Laws he pro∣nounces all those that are given to sleep to be persons of no worth.

He held, that there was nothing so de∣lightful to the hearing, as Truth; or, as others say, to speak Truth. For thus he writes of Truth, in his Laws: Truth, noble Guest, is a most sublime and durable thing; but it is a hard matter to perswade Men to it.

He wish'd he might leave a Monument behind him either in Friends or Books.

He dy'd in the same manner as we have already declar'd, in the thirteenth year of King Philip's Reign, as Phavorinus relates in his third Book of Commentaries; and Theopompus tells us, that the same Prince gave him once a very tart and severe Re∣primand. On the other side Myronianus in his Likenesses testifies, that Philo makes mention of a Proverb concerning Plato's Lice; as if he should dye of that Dis∣ease.

He was buried in the Academy, where he had spent the greatest part of his time in the study and profession of Philo∣sophy; from whence the Sect which he founded was call'd the Academic.

He was accompany'd to his Grave by an honourable Train of the whole City, that flock't to his Funeral. And for his Estate, he dispos'd of it by his Will, which he made after this manner.

These things Plato left behind, and has thus dispos'd of.

A Farm in the Lordship of the Ephe∣stiadae; bounded to the North, by the High-way that leads from the Temple of the Cephisiades; to the South, by the Heracleum, in the same Lordship; but∣ting to the East, upon the Lands of Ar∣chestratus Phlearius; and Westward, up∣on the Lands of Philip the Cholidian. Let not this Farm be sold or alienated to any Person, but let it come to Adiman∣tus my Son.

Another Farm also I leave behind, which I purchased of Callimachus, ad∣joyning Northward to the Lands of Eurymedon the Myrinnusian; Southward to the Lands of Demostratus Eupetero; Eastward to the Lands of the foresaid Eurymedon, and Westward to the Lands of the foresaid Cephisus.

Item, In money three Minas.

Item, A Silver Bottle weighing one hundred sixty five Drachmas.

Item, A Silver Boat, weighing forty five Drachmas.

Item, A Gold Ring, and an Ear-ring both together, weighing four Drachmas and six half-penies.

Item, Euclid the Stone-Cutter owes me three Minas.

Item, I give Diana her Freedom.

Item, I leave behind me Servants Ty∣cho, Bicta, Apollonius and Dionysius.

Item, Houshold-stuff, and Vessels, of which Demetrius has an Inventory.

I owe not a farthing to any Body.

His Executors were Sosthenes, Speusippus, Demetrius, Higias, Eurymedon, Callimachus, and Thrasippus. This was the Copy of his Will.

His Monument was adorn'd with seve∣ral Epigrams and Encomiums, of which this was the first.

If Modesty and Justice ever shin'd Conspicuously bright in mortal mind, Here lies the Man, Divine Aristocles; Of all Men, He, if wisdom e'er could raise To Fame Immortal, most deserves that Fame Which Malice ne'er could reach, nor Envy blame.

Another thus.

Entomb'd in Earth, here Plato's Body lyes, Whose happy Soul Immortal Bliss enjoys. Him, honour'd all good Men, no less desir'd In distant Regions, than at home admir'd; And well might he deserve most high applause, That liv'd so truly up to Nature's Laws.

And this other of somewhat a later date.

Say Queen of Birds, when soaring starry height, Whose Tomb it was o're which thou took'st thy flight? Or didst thou soar so high, to take a view What blest Immortals in their Mansions do? I was the Soul of Plato, once below; But now, to answer your Inquiry, know, The Soul of Plato to Olympus flies, Whose Body here in native Athens lies.

To which we shall add another of our own.

Had not Apollo, to the Grecians kind, To Plato's Wit his God-like Art resign'd, Where had we found a cure for Human Souls? For as Asclepius by his skill controuls The various pains invading humane kind, 'Tis only Plato who can heal the Mind.

Together with this upon his Death:

Phoebus, on Mortal's happiness intent, To Mortals Plato and Asclepius sent. The one in health our Bodies to assure, The other, our diseased minds to cure. At last, upon the confines of his life, Designing the brisk pleasures of a Wife,

To Jove's own consecrated ground he came, And City rear'd of old to Phoebus Name, Where to his Master he his Art resign'd, But left his Physic of the Soul behind.

His Disciples and Followers were Speu∣sippus the Athenian, Xenocrates the Chalce∣donian, Aristotle the Stagarite, Philip of Opus, Hestiaeus the Printhian, Dio of Syra∣cuse, Amyclus the Heracleote, Erastus, and Coriscus both Skepsians; Timolaus of Cyzi∣cum, Enaeon of Lampsacus, Pytho and Hera∣clides, both of Aenea, Callippus the Athe∣nian, Demetrius of Amphipolis, Heraclides of Pontus, and several others. Together with these he had also two Female Disci∣ples, Lesthenia of Mantinea, and Axiothea a Phthiasian, which latter, as Dicearchus relates, always went in Man's Apparel. Theophrastus also is said to have been one of his Hearers, together with Hyperides the Rhetorician. Chamaeleon adds Lycur∣gus; and Polemo, Lycurgus. Sabinus also in his fourth Book of the subject of Medi∣tation, affirms Menesistratus the Thasian, to have been another of his Admirers, which is very probable.

Now then being well assur'd of thy great affection for Plato, not undeserved∣ly bestow'd; and with what a zealous enquiry thou seek'st to make a compleat

Collection of all the Opinions of this fa∣mous Philosopher, I thought it expedient to set 'em down, according to the nature of the Discoutses, the order of the Dia∣logues, and the method of Exposition, as it were reduc'd under several Heads and Chapters, to the end there may be nothing omitted materially conducing to the story of his Life. Otherwise, knowing to whom I write, to be more curious and particu∣lar than is requisite, would be only accor∣ding to the Proverb, To carry an Owl to Athens.

Now therefore Zeno of Elea is reported to have been the first Composer of Dia∣logues. Though Aristotle in his first Book of the Poets, asserts Alexamenus the Sty∣rean, or according to Phavorinus the Tei∣an, to have been the first that wrote in that manner. However in my judgment•• Plato was the first who polish'd that way of writing, and brought it to perfection: So that not only the adorning part, but the invention it self may be justly attribu∣ted to him.

A Dialogue then is a discourse by way of Question and Answer, upon the subjects either of Politics, or Philosophy, consist∣ing of decent and apt expressions of the Persons introduc'd, and a Methodical Composition of the whole.

Logic is the Art of Ratiocination, by which we refute or confirm by Questions and Answers between the persons that dispute. Now then there are two sorts of Platonic Ratiocination, the one for In∣struction, the other for Enquiry. The first of which is again divided into Specu∣lative and Practical; and the Speculative into Physical, or Natural, and Logical; and the Practical into Ethical and Po∣litical.

Of inquisitive Ratiocination, there are also two sorts, the one Gymnastic, which consists in Exercise; the other Agonistic, which consists in Contest and Dispute. Gymnastic is also twofold, Maieutic, which nurses and fosters the first Rudiments of Science; the other, when it begins to feel its own strength, and is call'd Peirastic, as attempting upon the score of its own abi∣lity. Agonistic also is distinguish'd into Demonstrative and Perswasive.

True it is, there are others who make a quite different division of Plato's Dia∣logues; for some they call Dramatic; o∣thers Diegematic, and others Mixt. But that distinction is more proper for a Stage than a Philosophers School.

More particularly therefore there are some of Plato's Dialogues that treat of Physics, as Timaeus; others of Logic, as

Politicus, Cratylus, Parmenides, and the Sophist. Others of Morality, as the Apo∣logy, Crito, Phaedo, Phaedias, the Symposium; Menexenus, Clitophon, his Epistles, Phile∣lebus, Hipparchus, and Anterastae; others of Politics, as his Commonwealth, his Laws, Minos, Epinomis, and his Atlanticus. Of the Rudiments of Learning. The two Alcibiades's, Theages, Lysis, Laches. Of the first Attempts to Practise, Euthyphron, Me∣non, Ion, Charmides, Thetaetus. Of De∣monstration, Protagoras; of Perswasion, Ethydemus, the two Hippiae and Gorgias.

Now because there is a very hot Con∣tention among Writers, while some affirm Plato to be the Author of new Opinions, others deny it, let us a little consider how it stands. A Dogmatist is properly said to be such a Person who starts a new Opini∣on, as he is said to be a Legislator that in∣troduces new Laws. Now the Dogma is said to indifferently, either the thing about which the Opinion is raised, or the Opi∣nion it self. The thing about which the Opinion is raised, is called the Proposition, But the opinion, is called the Supposition. Plato therefore, whatever he apprehends to be true; those things he expounds, and refutes what he believes to be false. Con∣cerning his own Sentiments, he discourses under the Persons of Socrates, Timaeus,

His Athenian Guest, and the Stranger of Elea. Which Strangers were not as some Conjecture, Plato and Parmenides; but fictitious and anonymous Persons. When he quotes the words of Socrates and Ti∣maus, then he Dogmatizes, or asserts some new Opinion of his own. When he re∣futes those things which he believes to be false, he introduces Thrasymachus, Callicles, Polus, Gorgias, Protagoras, Hippias, Euthy∣demus and some others. When he de∣monstrates, he makes use of Inducti∣on for the most part, and that not only single, but twosold. For Induction is an Argument inferring from certain undeni∣able Truths, that whatever is like to one of those Truths, must be True. Of which there are two sorts. The one proceeding from Contrariety, the other from Con∣sequence.

Induction from Contrariety, when through the whole Question the contrary follows to what is asked. As for Exam∣ple, My Father is either the same Man with mine, or another. If then thy Fa∣ther be a different Person from my Father, seeing he is another Man than your Father, he is no Father. But if he be the same with my Father, being the same with my Fa∣ther, he must be my Father. Again, if Man were not a living Creature, he would

be either a piece of Wood, or a Stone. But he is neither Stone nor a Piece of Wood, for he has Life and moves of him∣self; therefore he is a Creature. If then he be a Creature, and that a Creature be a Dog, or a Bull, Man being a Creature is either a Dog or a Bull. And this is that sort of contention by Contrariety, where there is an Opportunity to Cavil, which Plato makes use of, not to assert any Opinions, but to refute those of o∣ther Men.

Induction by Consequence is twofold, the one demonstrating in part the question that is propounded in part. The other proving generally by the particular; the first is Rhetorical, the second Logical.

For example, the Question is, whether such a Person slew such a Man. The de∣monstration is, that he was apprehended with his Cloaths all Bloody about such a time. But the Rhetorical manner of In∣duction is this. For that Rhetoric is em∣ployed in Particulars, not in Universals. For it does not enquire into Justice it self, but into the parts of Justice, or what things are particularly just. The other is Logical, and proves the General by the Particulars. As when the Question is whe∣ther the Soul be immortal, and whether there be any of the Deceased that are li∣ving?

Which in his Book of the Soul is proved by a certain General, that Contra∣ries are produced by Contraries, and the Universal is composed of certain Particu∣lars, as when Sleep is composed out of Wa∣king, or quite the contrary. Or the great∣er out of the less; or the less out of the greater; which sort of Argument he made use of to assert his own Sentiments. For as formerly in Tragedies the Chorus acted alone; afterwards Thespis brought in one more Actor, to give the Chorus some respite; after whom Eschylus added a Second, So∣phocles a third, and so Tragedy was brought to Perfection. So Physical Arguments and discourses were employed at first a∣bout one single sort of Natural Philosophy; when Socrates came and made an Additi∣on of Ethics, to which Plato added a third, which was Logic, and by that means brought Philosophy to its full perfection. However▪ Thrasylus asserts, that he made use of the Quadriloquie of the Tragedians in most of his Dialogues. For there were four manners of Representation among the Tragedians, the Dionysian, Lenaean, Pan-Athenaean and Chytrian, of which the fourth was Satyrical, and these four sorts of Representation were called the Quadrilo∣quie, or the four sorts of Interlocution.

As for the number of Dialogues, which

are acknowledged to be his, they are in all fifty six. His Commonwealth, is divided in∣to ten Books, which is to be found almost entire in the Contradictions of Protago∣ras, as Phavorinus relates in his second Book of Universal History.

His Laws are divided into twelve Books, and his Quadriloquies are nine in number, his Commonwealth, making one Volume, and his Laws another. Now then his first Quadroloquy is that which comprehends the common Hypothesis, shewing what manner of Life, the Life of a Philoso∣pher ought to be. Moreover he puts two Titles to every one of his Books, the one from the Name, the other from the Subject. And thus the first in this Quadriloquie is called Euthyphron, or of Sanctity; being a Dialogue written to try what he could do. The next is the defence of Socrates; the third Crito, concerning what is to be practised, a moral Dialogue, the fourth▪ Phaedo, or concerning the Soul, a moral Dialogue also.

In the second Quadriloquie, the first is Cratylus, or concerning the truth of Words, a Logical Dialogue. The Politician. Of Kingly Government, Logical.

In the third Quadiloquie, preceeds Par∣menides, of Ideas, Logical; in the next place, Philebus, of Pleasure, Moral. Then

the Symposium, Of Love, Moral. Lastly, Phaedrus, of Good, Moral.

In the fourth Quadriloquy, Alcibiades is the first, Of the nature of Man, Maieu∣tic. The second Alcibiades, of Prayer, Maieutic. Hippar••hus, of the Love of Gain, Moral. Anterastie, or Philosophy, Moral.

The fifth Division begins with Theages, or of Wisdom Maieutic, or for young Beginners; Charmides, of Frugality, for tryal of Parts. Laches of Fortitude, for young Beginners. Lysis of Friendship, the same.

The sixth Division begins with Euthy∣demus, or the Contentious, Perswasive; Protagoras, or the Sophister, Demonstra∣tive. Gorgias, of Rhetoric, Perswasive. Meto, of Vertue. Peirastic, for tryal of Skill.

In the seventh the two Hippiae first ap∣pear, the first of Honesty, the second of Lying, both exhortative. Ion of the Iliad Peirastic. Menexenus or the Epitaph-writer, Moral.

In the eighth Division Clitophon shews it self first or the Exhorter, Moral. The The Commonwealth, or of Justice, Civil. Timaeus, or of Nature, Philosophical. Cri∣tias or Atlanticus, Moral.

In the ninth, Minos preceeds, or of Law,

Civil. The Laws, or of making Laws, Ci∣vil. Epinomis, or the Philosopher, Civil. Thirteen Epistles, all Moral: The one to Aristodemus; to Archytas two; to Di∣onysius four, to Hermius, Erastus, and Co∣riscus one: to Dio one, to Perdiccas one, to Leodamus one, to the Relations of Dio, one.

This is the division of Plato's Writings, according to Thrasylus, which is agreed to by most. But others there are, among the rest, Aristophanes the Grammarian, who divides his Dialogues into Triloquies, after this manner; placing in the first his Com∣monwealth, Timaeus and Critias. In the second his Politician Sophister, and Cratylus. In the third, his Laws, Minos and Epino∣mis. In the fourth, Theaetetus, Euthymon, and his Defence. In the fifth, Phaedo, Crito, and his Epistles. The rest they put by them∣selves, and without any order, some begin∣ning with his Commonwealth, as we have said. Others from his Elder Alcibiades, some from his Theages, some from his Euthyphron, others from his Clitophon; some from his Timaeus; many from his Phaedrus, some from his Theaetetus, and some from his Defence.

As for the Dialogues which are attribu∣ted to Plato, but are beyond all Contro∣versie none of his, they go about under the Inscriptions of Mido or Hippostrophus, Erycias, or Erasistratus, Alcyon, Acephalus,

or Sisyphus, Axiochus, Phaeaces, Demodo∣cus, Chelidon, Hebdome, and Epimenides. Of these, that which bears the title of Al∣cyon is said to have been written by a cer∣tain Person whose name was Leon, as Phavo∣rinus testifies in his fifth Book of Com∣mentaries. He made use of various Names to preserve his Writings from being thumbed by rude and illiterate Readers. For he said that Wisdom was properly the knowledg of those things which were ap∣prehended by the Understanding, and were truly existent, which was separated from the Body in the Contemplation of God and the Soul. Moreover he defin'd Wisdom and Philosphy to be an inbred desire of Divine or Heavenly Wisdom. But generally he took it for all sort of Skill and Knowledg; as when we call an Artificer a Knowing Man. He also makes use of the same words to signifie several things. Thus he makes use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signify Plain or Sim∣ple, as in Euripides, thus speaking of Her∣cules in his Lysimnius.

Careless and * 22.1 Plain, but for the most part honest, Who measured Wisdom still by Deeds, not words,

What e're he said he meant—

The same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato fre∣quently uses sometimes for Honest, some∣times for Small: tho' at other times he makes use of different words to signify one and the same thing. Thus he calls I∣dea sometimes Genus, sometimes Species▪ as also the Beginning, the Exemplar, and the Cause. Sometimes he expresses the same thing by contrary words. Thus he give•• the Names of Entity and Non Entity to Sensible. Entity, because it is generated: Non Entity, because of its being subject to continual Change. Moreover he calls Idea that which never is moved, nor is permanent; the same, one, and many. And this he uses to do in several other things. As for his works, they require a threefold Exposition. First, what every one of the Subjects are that are discoursed of,. Then the end of the Discourse; whether ac∣cording to the first Intention, or in lieu of an Example, whether to assert or 〈◊〉〈◊〉 fute: and thirdly, whether rightly and truly said.

In the next place, in regard there are several marks and Characters affixed to∣his Books, let us take some account of Them also. The Letter X. is affixed to Sen∣tences

and Figures, altogether according to the Platonic Custom. Double XX. to his peculiar Opinions, and Tenents. X′ ac∣cented to his more polite and elegant Flourishes. Double accented X″ to the Emendations of others. A little Dagger † accented, for the rejecting ridiculous Confutations. An Antisigma to shew the double use and transpositions of Writing. A small Half-Moon to shew the Context of the Philosophy. An Astcrisk * to shew the Concurrently of Opinions. A Dagger, to denote a Confutation.

And thus much for the Notes and par∣ticular Marks, which he that desired to understand gave s much Money to his in∣structor, as Antigonus the Carystian relates in his Treatise concerning Zeno, late put forth.

As for his Opinions which he most fan∣cied they were these. That the Soul was Immortal, and transmigrated into several Bodies, having its beginning from Num∣ber; but that the Beginning of the Body was Geometrical. He defined it to be the Idea of a Spirit altogether separate, move∣ing it self, and consisting of three parts. That the Rational part was seated in the Head. That part which was subject to Passion and Anger in the Heart; and the Part which brought forth Desire and

Concupiscence, in the Navel and Liver. That it encompassed the one half of the Body all over in a circular Form, consist∣ing of the Elements; and that being di∣vided according to Harmonical Intervals, made two Semi-circles joined together•• the innermost of which being divided in∣to six Parts, made all the other seven Cir∣cles; and lay Diametrically to the Left side within: the other close to the side, upon the Right: and therefore it was most predominant, as being but one. For the other was divided within; of which the one was of the same; and the rest of the Other: alledging this to be motion of the Soul; that of the Universe, and of the Planets; and that by means of the middle Segments holding Proportion with the Extreams, she comprehends all Beings, and adapt•• 'em together, as having the Principles of all things in her▪ self ac∣cording to Harmony. That Opinion a∣rises from the Elevation of the Circle of the Other: Knowledg from the Eleva∣tion of the Circle of the same.

That there were two Beginnings of all Things, God and Matter; which he calls Intelligence, and nominates to be the Cause. That Matter is without form and immense; from the coalition and conjun∣ction of Forms. That this Matter at first

being hurried up and down without order, was at length rammassed together into one Place, by the wise God, who deem'd Ordel more seemly than Disorder. That this existent Matter is divided into four Elements, Fire, Water, Air and Earth. Out of which, the World, and all things therein were Created; only that the Earth is im∣mutable; believing it to be the cause of that Diversity of Forms, whereof it con∣sists: for that the Forms of all other things are of the same kind, being all composed of one Oblong Triangle, tho' the Figure of the Earth be peculiar to it self: seeing the Figure of Fire is Pyramidical: the Air resembles an Octae∣dron, the Water an Icosaedron, but the Form of the Earth is Cubical. Which is the reason that the Earth never changes in∣to Them, nor they into the Earth. How∣ever he denies every Element to be con∣fin'd to its proper place: for that the Cir∣cular Motion by constraining and depres∣sing to the Center, congregates the smal∣ler, but separates the more bulky things; which is the reason that when they change their forms, they also change their Pla∣ces.

That the World was Created single and one, and was made a sensible Being by the Creator; as being for its greater Ex∣cellency

endued with Life; and as the most glorious of Fabricks proceeding from the best of Causes, and therefore but one, though not Infinite, because the Exem∣plar, by which it was Created, is but one.

That it is of a Sphaerical Figure, as be∣ing the Form of the Creator. For he en∣compasses the whole Creation, and the World contains all other Forms of all things. Moreover that it is smooth, with∣out any other Circular Organ, as having no need of any such thing; farther, that the World is Immortal, because it cannot be dissolv'd again into God. But that Cod was the cause of the whole Creati∣on, since only that which was good, could do good.

That the best of causes was also the cause of the Creation of Heaven. For that there could be no other cause of the most lovely part of the Creation than the best and most excellent of intelligible Be∣ings; which it being certain that God himself is, and that the Heaven is also li∣kest to him, as being the next that tran∣scends in Beauty, there can be no Creature that it can resemble but only God.

That the World consists of Fire, Wa∣ter, Air and Earth. Of Fire, to the end it might be visible. Of Earth, that it might be solid; of Air and Water, that

it might not want Proportion. For so∣lid things derive their Solidity from two Mediums, to the end the whole may be made One. But then it takes its propor∣tion from all things, that so it may be∣come perfect and incorruptible.

That time is the Image of Sempiternity, which always endures; but that time is the Circumrotation of the Heavens. For that Nights, and Days, and Months, &c. are but parts of Time: and therefore there could be no time without the nature of the World. That after the Creation of Time, were also Created the Sun, the Moon, and Planets; and that God kindl'd the Light of the Sun, that the number of the Hours might be manifest and cer∣tain, and that the Creatures might be capable to understand Number.

That the Moon moves above the Cir∣cle of the Earth, next to her the Sun, and over them the Planets. That they are all endued with Life, as being all con∣solidated by a Lively Motion.

That for the greater Perfection of the World being made like to the In∣telligible Life▪ the nature of all Crea∣tures was made, which the Earth enjoy∣ing, the Heavens also must of Necessity enjoy.

That the Gods were for the most part of a fiery Substance.

That the various sorts of Living Crea∣tures were divided into three distinct Kinds; such as lived in the Air, such as the Water nourished, and such as bred upon the Earth. But that the Earth was the Eldest of all the Deities in Heaven. The Structure of which was reared for the variation of Day and Night, and that the Earth being in the Center, is moved about the Center.

Now in regard he asserted two Causes, therefore he said some things were Diu∣turnal, others proceeded from the necessa∣ry Cause, those were Fire, Water, Earth and Air, not Elements exactly neither, but capable of Impression; which consisted of Triangles joined together, and would be resolved again into the same; and that the Elements from which they sprang, were the oblong Triangle, and the Isosoeles. And these were the Beginnings and two∣fold Causes of all things, whose Exem∣plar and Pattern were God and Matter; which of Necessity must be void of Form, as all other Substances, capable of Im∣pression. That the cause of these things was a necessary cause, which receiving the Ideas, begat the Substances, and was moved by the dissimilitude of its Power,

and by its own Motion compelled those things that were moved by it, to move contrary to it.

That these Causes at first moved with∣out any Order, but when the World be∣gan to be embellished, and adorn'd, they received their Symmetry and Order from God. For there were also two Causes be∣fore the Creation of Heaven, though ve∣ry obscure and irregular, till the World was brought to Perfection: and then the Heaven was made of a Mixture, and Ma∣terials chosen out of all Existences then Created.

He held that God and the Soul were Immaterial; for that as being such and no otherwise, it could be free from Cor∣ruption and Perturbation. And for Ideas he supposes 'em to be certain Principles and Causes that such and such things are by Nature what they are.

Concerning Good and Evil, his Tenents were these, that the End was to be like God. That vertue was sufficient to ren∣der Life happy; though it wanted these Utensils of the Body, as Health, Strength, quickness of the Senses, and the like; or the exteriour advantages of Wealth, No∣bility, Honour, &c. For that without these, a wise and vertuous Man might be happy; moreover he may be admitted

to the Government, he may Marry, and he will be sure to observe the Laws; be∣sides he will make as wholesome Laws for the Benefit of his Country, according to the utmost of his Ability, unless the perverseness of the People frustrate his good Intentions.

He held that the Gods took Care of human Affairs, and that there were also Daem••ns or Spirits.

He first design'd the Notion of Honest to be that which is contiguous to lauda∣ble, rational, profitable and seemly, as they are imprinted by Nature, and taken so to be.

He also discoursed of the truth of Words; and may be said to have been the first that had the true Art of putting and answering Questions, as being his conti∣nual Practice.

Moreover in his Dialogues, he allowed the Justice of God to be a Law; to the end he might render his Perswasions to Justice the more prevalent, and prevent the Punishment of Evil-Doers after Death. Which was the Reason that he was look'd upon as fabulous and trivial by some Per∣sons, while he intermixed in his Works such Stories as those, as if the uncertainty of what should happen after Death, would be a means to deter Men from injustice and injury.

His distribution of things, as Aristotle affirms, was after this manner.

Of Blessings, said he, or enjoyments, some are of the Mind, others of the Bo∣dy, others Extrinsecal.

Justice, Prudence, Frugality, &c. he plac'd in the Mind: Beauty, Health, and Strength, in the Body. Riches, Friends, and Prosperity of our Country, he num∣bred among external Happinesses; and thus he asserted three sorts of Blessings.

He also divided Friendship into three sorts, Natural, Sociable, and Hospitable. Natural, the Friendship of Parents to their Children, and Kindred one to ano∣ther, of which also other Living Crea∣tures participate.

So••iable, is that which Custom and Converse begets, where there is no tye of Consanguinity, such as that between Py∣lades and Orestes.

Hospitable, is that which we shew to Strangers, being induc'd thereto either by Letters of Recommendation, or some secret Sympathy of Disposition; to which some add a fourth, which is Amorous Friendship.

As for the Forms of Civil Government, he allowed five sorts, Democratical, Ari∣stocratical, Oligarchical, Regal, and Tyran∣nical.

Democratical is where the Multitude have the Power in their hands, and chuse Magistrate••, and make their own Laws.

Aristocracy, where neither the Rich, nor the Poor, nor the Noble, but they who are the most Just and Vertuous, and consequently the Best.

Oligarchy is where the Magistrates are Elected by their Estates; for the Rich are fewer by much than the Poor.

Regal Government is either according to the Law, or by Succession. The King∣dom of the Carthaginian•• is a Kingdom according to Law, (for it is Political) but that of the Lacedemonians by Succes∣sion.

Tyranny is that when the People a•••• govern'd by force and constraint of one single Person against their wills.

He asserted also three sorts of Justice. The one that related to the Gods, the other to Men, the third to the Deceased.

For they that Sacrifice according to the Law▪ and are careful in observance of Religious Ceremonies are Just and Pious toward the Gods.

They who pay their Debts, and deli∣ver up their Trusts, are just toward Men: And they that take care of the Monu∣ments of their Predecessors, and pay their Funeral Duties to their Friends, are just to the Deceas'd.

He also asserted three sorts of Know∣ledge. The one relating to Trade and Manufacture, the other Speculative, the other Practical. In the first are included Carpenter••, Shipwrights, and the like, professing a Craft or Trade.

To Practical he referr'd the Art of well governing, neat piping or playing upon the Har••▪ which all consist in pra∣ctice, their labour producing nothing to the Eye, of any piece of workmanship wrought to perfection and shape: Only the one Pipes, the other plays on the Harp, and the other manages the Go∣vernment. But Geometry, Music, Astro∣logy, &c. are contemplative Sciences: For they neither act nor practise, but the Geometrician contemplates the Propor∣tion of Lines one to another. The Mu∣sician contemplates Sounds: And the Astronomer contemplates the Stars and the Heavens.

Physic he divided into five sorts. Phar∣maceutic, Chirurgioal, Di••tetio, Nosogne∣monic, and Boethetic.

The Pharmaceutic employs it self in the study of Druggs, and composition of Me∣dic••ments.

The Chirurgioal cures by manual Ope∣ration, as cutting, cupping and burning.

The Diaetetic, prescribes the Laws of Diet.

The Nosogn••monic enquires into the nature of Diseases.

And the B••••thetic, because it gives pre∣sent ease, is that which by powerful Re∣medies speedily expels the Distemper.

He makes the Law to be twofold, the one written, the other not written: That Laws by which we govern in Common∣wealths, are committed to writing. The other is imprinted in our hearts by Cu∣stom and Nature, as that we ought not to walk naked in the Market-place, not wear Womens Apparel. For no writte•• Law prohibits these things; only they are Undecencies which the Law of nature forbids.

Orations he divided into five sorts: Of which the one was nam'd Political, and made use of in public Assemblies by those that manag'd the public Affairs. The next were those that were study'd by Rhetoricians, in Demonstrations, Enco∣miums, Accusations, to Commend or Vi∣lifie; which was call'd Oratory. The third which private Persons us'd in their discourses one among another. A fourth which was known by the name of Logical, us'd in short Disputes by way of Questions and Answers. And the fifth was that, whereby Tradesmen and Artists express'd themselves one to another.

Music he divided into three kinds, Vo∣cal, Vocal and Instrumental together, and Instrumental alone.

Nobility, he divided into four kinds. In the first place he call'd those Noble who were descended from Parents Illu∣strious, Just and Vertuous. In the next, those that were the Off-spring of Princes and Potentates. In the third place such as sprung from Parents ennobled by their Atchievements in War, or other famous Acts. The fourth sort, and those the most Illustrious and Noble above all the rest, that render'd themselves famous by their Courage, their Vertue, Magnanimi∣ty, and their perfect Probity and Inte∣grity.

Beauty, he said, was threefold: The one laudable in it self, as the Symmetry of L••neaments and Loveliness of Aspect: A second for use, which appear'd in the Or∣namental part of Building and Furniture of a House, not only graceful to the Eye, but proper for Accommodation. The third had reference to the Laws, and the Studies to which we apply'd our selves: For in either there was both Majesty, and Benefit.

The Soul he also asserted to consist of three parts, Reason, Appetite, and Pas∣sion. The one was the Seat of Counsel,

Thought, Consultation, &c. The second was the came of Concupiscence, Hunger, Thirst, and desire of Generation. The third was the fountain of Confidence, Pleasure, Grief, Anger, &c.

Of perfect Vertue he describ'd four sorts. The first Prudence, the second, Ju∣stice, the next Fortitude, the Fourth Tem∣perance.

Prudence taught us the true Manage∣ment of all our actions.

Justice instructed us to be upright and sincerce in our dealings and converse.

Fortitude inspir'd into us the scorn and contempt of danger.

Temperance preferv'd us from being o∣vercome by our desires, and enslav'd to our pleasures, teaching us to lead our lives according to the Dictates of Modesty and Sobriety.

Magistracy he divides into five sorts, Lawful, Natural, Customary, Successive and Violent.

Magistrates that bear sway in Common∣weals, if they be chosen by the People, rule according to Law. According to Nature, where only the Male Sex is ad∣mitted to Govern; and that is to be seen not only among Men, but among Beasts, that are guided only by Nature's Instinct▪ Customary Rule is the Government of

School-Masters and Tutors over Children and Pupils. Successive is like that of the Lacedaemonian Kings, who claim their Right to the Crown as being descended from such a Line. And such is the Su∣pream Magistracy among the Macedoni∣•…•… who are govern'd by King's that de∣rive their Pedigree from such an Original. But a Violent Magistracy is that which forces the People to subjection against their Wills.

He divided Rhetorick into six parts. For when an Orator urges the underta∣king a War, or the assisting of a Confede∣rate, this is call'd Exhortation.

When they admonish us not to go to War, but to live at peace and quiet, that is call'd a Dehortation.

When he complains that such a person has receiv'd an injury from another, and shews the Aggressors to have been the oc∣casion of many mischiefs, this is call'd Ac∣cusation.

When he apologizes for a Man, and sets forth that he never did any act of in∣justice, or any other ill thing, this is call'd making, a Defence.

When he declares a Man to be a Person of Integrity, and commends him for his Vertue, This is call'd an Encomium.

Lastly, when he demonstrates and dis∣plays the Vices and Lewdness of another▪ Person, this is Discommendation or Dis∣praise.

In speaking Truth, he said four things were to be consider'd: What it behoves us to speak; how much; to whom, and when.

What it behoves us to speak, is only that which we think may be profitable, and useful, as well to the Speaker as the Hearer.

As to how much; not more than was requisite, nor less than was sufficient.

As to whom we were to speak; if it were to our Seniours that had been tar∣dy, such words became us as were pro∣per to be spoken to persons of their Age: If to our Juniors, we might be bold to take a greater liberty.

As to the Season when? neither too soon, nor too late; in regard there was nothing more ridiculous than to speak out of Season.

Beneficence he said, was fourfold: for that kindnesses were to be done either with our money, with our Bodies, with our Skill, or with our Words.

With our Money, when we relieve the pinching necessities of those that are in want.

With our Bodies, when we protect and defend the less able from violence and mischiefs offer'd to their Persons.

With our Skill, when we instruct the Ignorant, cure the Sick, or put a Man in a way to get a Livelihood.

With our Words, when a Man is que∣stion'd for his life, and another procures his pardon by speaking in his behalf; or gets him▪ acquitted by the force of his Eloquence.

He affirm'd, That business was brought to an end four ways; either Legally, as when a Decree is confirm'd and esta∣blish'd by Law:

Or according to Nature, and thus the days, the hours, and years come to an end:

Or Artificially, as when an Architect has finish'd a House; or a Ship-wright has done building a Ship:

Or Accidentally; as when a thing comes to pass, otherwise than we expected.

Power he divided also into four kinds; of which one had relation to the Mind, as ability to Think, to Meditate, to In∣vent, &c.

The second in reference to the strength of Body; as a power to walk, to strike, to give and receive, &c.

The third, when we are Potent in Mi∣litary Forces, and wealthy in Money,

which enables us for great undertakings. And therefore he that abounds with Men and Riches, is call'd a Potent Prince.

The fourth sort of Power, is to be able to do or suffer well or ill: And thus we have a power to live in health, to be taught, to sing or play, and the like.

He made Humanity to be threefold: The first consisting in Salutation and Com∣plements, as when a Man meeting ano∣ther salutes him kindly, and freely give•• him his right hand.

The second sort is, when we compas∣sionately relieve the distressed in their Afflictions.

The third sort consists in Feasting and Invitations, and cordial Entertainments.

He numbred five sorts of Felicity. The first happiness and success in Counsel.

The second, vigour of Mind and Body, found judgment and strength of Body.

The third, Success and Prosperity in our Undertakings.

The fourth, Precedency in Glory, Ho∣nour and Authority among Men.

The fifth, Affluence of Wealth, and all other accommodations of Life.

That sound and wholsome counsel sprang from Learning and Experience: Vigour of Mind and Body from a sound constitution of health, and perfection in

the members, as sharpness of Sight, quick∣ness of Hearing, &c.

Prosperity proceeds from hence, That a wise Man considers what he has to do, before he puts his designs in Execution.

That Fame and Glory flow'd from the Opinion of Men.

That Plenty consisted in the abun∣dance of all things useful and requisite for Human Life, so as to be able to entertain his Friends, and to be magnificent and liberal in all his Actions: And these Feli∣cities whoever enjoy'd, might be said to be perfectly happy.

The Arts he divided into three sorts; of which some were employ'd in the wor∣king of Metals, and squaring of Timber, and generally in the preparation of Ma∣terials.

The second sort of Arts are such as frame and shape these Materials; as the Smith forges Arms out of Iron; and the Musical Artist, Pipes and Harps out of Wood. The third sort of Arts, are pro∣per to those that have learn'd the use of what the others make; Thus the Art of Horsemanship, makes use of Bridles; the Art of War, of Arms; and Music of Pipes and Harps.

He reckon'd that the signification of Good might be apply'd four ways.

First, We call him a good Man, who is endu'd with Vertue.

In the next place we deem Vertue it self, and Justice to be good things.

Thirdly, We account Food, Exercise, and Physick, to be good things.

In the fourth place, as when we say a good Actor, a good Lutinist, a good Singer.

Many things he affirm'd to be good, others to be evil; and other things to be sometimes good, sometimes bad.

Evil things were such as were absolute∣ly hurtful, as Intemperance, Madness, Ini∣quity, and the like. Things to be desired were such as were contrary to these. Things good or bad were Walking, Sitting, Feeding, which sometimes did good, some∣times harm.

Equity and moderation in the Law he alledged to be threefold. For first if the Laws were just, they were to be deem'd equal. Secondly, when the People were careful to observe the Laws as they were establish'd. Thirdly, if the Common∣wealth were rightly govern'd, without written Laws, according to the Customs and Manners of the People.

Irregularity also he distinguish'd in the same manner, first, if such Laws were e∣stablished as were prejudicial both to the Natives and Foreigners. Secondly, if the

People refus'd to obey the settl'd Con∣stitutions. And thirdly, where there was no Law at all.

Contraries he made to be threefold: First, good things are said to be contrary to evil, as Justice to Injustice, Prudence to Folly.

In the second place; when bad is con∣trary to evil. Thus Prodigality is contra∣ry to Penuriousness; and unjust Punish∣ment, to unjust Impunity.

Thirdly, when there is a contrariety between things neither good nor bad. As Poverty and Riches; for neither are good in themselves, yet contrary one to another. In like manner, Ponderosity and Levity, swift and slow, black and white, which are all neither good nor bad, yet contrary to each other.

Of good things he averr'd three sorts; of which some were to be acquired; some of which we might partake; and others existent.

The good things which might be ac∣quired were Justice, Health, &c.

The second sort were such things as could not be acquired, yet of which we might be made partakers. Thus it was impossible to attain the real Good it self, yet was it not impossible to enjoy the Communication of Good.

The third sort were such things as were exislent; which we could neither pos∣sess▪ nor participate, and yet the thing ought to be. Thus a Man ought to be Just, to be Honest, &c. Which are things that a Man can neither enjoy nor com∣municate; only it is sufficient for a Man to be Honest, and Just.

Counsel also he alledged to be three∣fold, as being taken from the time past, the time present, and the time to come.

The time Past affords us Examples, when we consider what the Lacedaemoni∣ans suffer'd through their over Confi∣dence: what they bravely acted, for our Imitation.

The Present Time admonishes us to consider the Decay of the City Walls; the faint-heartedness and present dismay of the People, and the scarcity of Provi∣sions.

The Future puts us in mind to beware of violating the Priviledges of Ambassa∣dors to the dishonour of Greece.

The Voice he said was either Animate, or Inanimate.

Animate, were the several Cries, Bel∣lowings, and Howlings of living Creatures.

Inanimate were the various sounds of things Inanimate, thumping and knock∣ing one against the other.

Animate he divided into Articulate, such as was the Speech of Men; and Inarticu∣late, such as were the several noises of Mute Creatures.

Of all Beings, some he said were subject to division, others were not to be divided. And of those things that might be divi∣ded some consisted of similar, some of dis∣similar parts.

As for those things that do not admit of division, they are simple, unmixt, with∣out any composition at all; as an Unite, a Point, a Sound.

But those things which are subject to be divided, are compounded, as Syllables, Consonants, Animals, Water and Gold.

Similar things are such as are compo∣sed of like Parts, and of which the Whole differs not from the Part, but in Bulk or Quantity: As Water and Gold.

Dissimilars are such as consist of Parts that are unlike, as a House, &c.

Some things also he defin'd to be such things as needed no farther interpreta∣tion, than only the bare naming, to make us understand what they were, as a Man, a Horse, and so of all other Creatures.

Other things there were that could not be understood without an Additional Interpretation; as Better than, Bigger than, Fairer than; For Better is Better

than that which is Worse. Bigger, is Big∣ger than that which is Less, and so of the rest. And thus he divided the first Ge∣nus's of things according to Aristotle.

There were also besides our famous Plato, several others of the same name.

One that was a Philosopher likewise, and born at Rhodes, the Disciple of Pa∣natius, as Seleucus the Grammarian records in his Treatise of Philosophy; another that was a Peripatetic, and the Disciple of Aristotle: And one more, the Son of Praxiphanes, a Comic Poet, that wrote after the Ancient manner of freedom without respect of Persons, in imitation of Aristophanes.

The End of the Third Book.

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

The Fourth Book,

Translated from the Greek by J. Philips, Gent.

The LIFE of SPEƲSIPPƲS.

THUS have we, to the utmost of our power, made a true and faithful Collection of what∣ever has occur'd to our Enqui∣ry concerning the Life of Plato.

To him succeeded Speusippus an Atheni∣an, the Son of Eurymedon, and Potone the Sister of Plato, born in the Village of Myrchinusium. He govern'd Plato's School

for eight years together, beginning from the hundred and eighth Olympiad. He plac'd the Statues of the Graces also in the School, which was erected by Plato in the Academy. He likewise persever'd in the same Opinions with Plato, but dif∣fered in his Manners. For he was hasty, and addicted to pleasure: Therefore it is reported of him, that in his Passion he threw a little whelp into a Well, and that to indulge his pleasure, he made a Journey into Macedonia, to be present at the Nuptials of Cassander. He is also said to have been a hearer of Plato's she Disciples Lasthenia the Prophetess, and Axiothea the Phliasian. Whence it hap∣pen'd that Dionysius thus derides him; And we may learn Philosophy from thy Fe∣male Arcadian Disciple. And in another place, Plato taught for nothing all that came to his house, but thou exactest pay, and scrap'st as well from the unwilling as the willing. He was the first, accord∣ing to Diodorus in his first Book of Com∣mentaries, who first sought out for what was common in all Arts and Sciences, and as far as could be done, joyn'd 'em together, and made 'em agree one with another. He likewise first divulg'd those things called Mysteries by Isocrates, as Cae∣nous affirms: And was the first that in∣vented

the way of making Wicker Bas∣kets, and such like hollow Utensils com∣pos'd of Twigs. At length finding his Body consum'd by a Palsey, he sent for Xenocrates, desiring him to come and suc∣ceed him in his School. While he was in this condition, it is reported that being carry'd in a little Chariot to the Academy, he met Diogenes, whom after he had saluted with the usual complement, of, I am glad to see you well. The other re∣ply'd, But I won't wish you well, that can endure a life so miserable. At last wasted with old age, such was his despair and discontent, that of his own accord he put an end to his irk••om Life. However Plutarch, in his Life of Lysander and Sylla, reports that he was all over-run with Lice: for he was of an infirm and loose Constitution, according to the Report of Timotheus in his Book of Lives.

To a rich Man that lov'd a deform'd Woman, he is said to have given this re∣buke: What need hast thou of such a Dow∣dy as this? For I'le procure thee a far hand∣somer for ten Talents.

He left behind him a great number of Commentaries, and several Dialogues; among which is that of Aristippus the Cy∣renaean. Of Riches, one; Of Pleasure, one; Of Justice, one; Of Philosophy, one: Of

Friendship, one: Of the Gods, one: The Philosopher, one: To Cephalus, one: Clei∣nomachus, or Lysias, one: The Citizen, one: Of the Soul, one: To Gryllus, one: Aristippus, one: The Probation of Arts, one: Dialogues by way of Commentary, one: Ten Dialogues relating to things alike in business. Divisions and Propositions rela∣ting to things alike. Concerning the Kinds and Forms of Examples: To Amartyrus: The Eucomium of Plato: Epistles to Die, Dionysius, and Philip: Concerning the making of Laws, Mathematicus, Mandry∣boulus, Lysias: Definitions: The Order of Commentaries: Of Verses an infinite number. To all which Simonides adds some Histories, wherein he has set down the Lives of Bion, and Dio. And Pha∣vorinus reports in his Second Book of Commentaries, how that Aristotle bought all his Books for three Talents. There was also another Speusippus, a Physician, Herophilius of Alexandria.

The LIFE of XENOCRATES.

XEnocrates, the Son of Agathenor, a Chalcedonian, from his very youth was a great admirer and hearer of Plato; nor would he leave him when he travel∣led into Sicily. He was naturally dull, and blockish; insomuch that Plato was wont to say, when he compar'd him with Aristotle, That the one wanted a Spur, and the other a Bridle: And at other times, To what a Horse what an Ass do I joyn! As to other things, Xenocrates was very grave in his gate, and sowre-look'd; in∣somuch that Plato would several times cry out to him, Xenocrates, go and sacri∣fice to the Graces.

He liv'd in the Academy for the most part: But if at any time he went into the City, the Rabble of loose and Har∣lotry People would still gather about him, to molest and affront him as he pas∣sed along. Phryne also, the famous Cur∣tezan, having a mind to try her tempta∣tions upon him, to that purpose pretend∣ed to be pursu'd, and flying to his little house for shelter, was by him let in, meer∣ly

in compassion: After that, perceiving there was but one little Bed, she desir'd him to let her have part of it, which he readily granted: But after she made use of all her allurement••, she was forc'd to return as she came, telling those that ask∣ed her how she had sped, that she h••d lain with a Statue, not with a Man. Some there are who report▪ that certain of his Scholars put Lais to Bed to him; but that he was so chast that he would suffer him∣self to be cut and burnt about the Privi∣ties, to prevent venereal Insurrections.

He was faithful of his word, even to admiration; so that the Athenians gave him alone that liberty of delivering hi•• testimony unsworn, which was not al∣low'd to any other of what degree o•• quality soever.

He was also a person of great Frugali∣ty; so that when Alexander gave him a large sum of Money, he only accepted of three thousand Atticks, and return'd the rest, with these words, That he had need of more, who had more to maintain. And as for another Sum, sent him by An∣tipater, he would not so much as touch it, as Myronianus witnesses in his Similes. Another time, being presented with a Crown of Gold by some of Dionysius's Favourites, for bearing up briskly at a

Drinking Match; when he was gone out of doors, he laid it before the Statue of Mercury, where he was wont only to de∣posit Garlands of Flowers before.

It is also reported of him, that being sent with others on an Embassy to Philip, when all the rest, suffering themselves to be mollify'd by the King's Presents, both accepted of his Invitation, and held pri∣vate Conferences with him, he would neither do one, nor t'other: Neither in∣deed was it for Philip's interest to admit him. Wherefore when the Ambassadors return'd to Athens, they complain'd Xeno∣crates had done 'em no Service, upon which the Senate was ready to have Fin'd him. But being inform'd by himself, when he came to plead in his own justi∣fication, how much it behov'd 'em at that time, more than ever, to take care of the City, in regard that Philip had corrupted his Accusers already, but could never bring him over to his Designs; then they gave him double honour. And Philip himself afterwards confess'd, that of all the Ambassadors that were sent to his Court, only Xenocrates was the Person whom no Gold could dazle.

Another time being sent Ambassador to Antipater for the Redemption of the Athenian Captives, taken in the Lamiac

War, and invited by the Prince to a Ban∣quet, he return'd him these Verses in answer,

O Circe, thy allurements tempt in vain The Man whose Vertue prudent thoughts su∣stain; For who can come with pleasure to a Feast, Before he see his Captive Friends releas'd.

Which was so well taken by the Prince; that he presently order'd all the Captives their liberty.

Another time a Sparrow being pursu'd by a Hawk, flew into his Bosom, where he secur'd the Bird, saying withal, That it was not generous to betray a Suppliant.

Being sharply reprimanded by Bion, he would make him no return, saying, That Tragedy when injur'd by Comedy, never vouchsafed her any answer.

To one, who neither understanding Music, Geometry, nor Astronomy, would yet frequent his School, Be gone, (said he) for thou want's•• the supports of Philosophy. Others report that he thus reprov'd him, For this is no place to hatchel Wooll in.

Dionysius threatning Plato in these words, Some body will take off thy head; Xenocrates being present, and shewing his own, No body (said he) before he take off this.

Farther they report of him, that An∣tipater coming to Athens, and saluting him, he return'd no answer to the Prince, until he had finish'd the discourse which he had begun.

Lastly, being a great contemner of Pomp, and Vain-glory, many times he spent the day time in Contemplation, and dedicated one hour particularly to Si∣lence.

The most of the Commentaries, pro∣verbial Verses, and Exhortations which he left behind him were these. Of Na∣ture, six Books: Of Philosophy, six: Of Riches, one: Arcas, one: Of Infinity, one: Of a Boy, one: Of Continency, one: Of Profitable, one: Of a Freeman, One: Of Death, one: Of Voluntary Acts, one: Of Friendship, two: Of Writing one: Of Memory, one: Of Modesty, one: Of Con∣trary, two: Of Felicity, two: Of a Lye, one: One inscrib'd, Callicles: Of Pru∣dence, two: One Oeconomic: Of Frugali∣ty, one: Of the Power of the Law, one: Of a Common-wealth, one: Of Sanctity, one: That Vertue is subject to Treachery, one: Of that which is, one: Of Fate, one: Of Perturbations, one: Of Lives, one: Of Concord, one: Of Disciples, one: Of Ju∣stice, one: Of Vertue, two: Of Specios, one: Of Pleasure, two: Of Life, one:

Of Knowledge, one: One Political: Of Fortitude, one: Of the Number, one: Of Idea's, one: Of Art, one: Of the Gods, two: Of the Soul, two: Of Skill, one: One call'd Parmenides: Archedemus, or of Justice, one: Of Good, one: Of those things that belong to the mind, eight. A solution of those things that happen to dis∣course, one: Of Natural Hearing, six: One entitl'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Head: Of Kinds and Species, one: Pythagories, one: So∣lution, two: Divisions, eight: Books of Positions, thirty three: Of the study and practice of Discourse, fourteen. After this, fifteen Books, and sixteen more. Of Lo∣gical Instructions concerning reading, six: Of things relating to the Mind, other two Books: Of Geometricians, five Books: Of Commentaries, one: Of Contraries, one: Of Numbers, one: Of the Theory of Num∣bers, one: Of Intervals, one: Of those things that belong to Astrology, six: Ele∣ments to Alexander concerning Rule, four: To Arybas: To Ephestion: Of Geometry, 345 Verses.

Nevertheless, as great a person as he was, the Athenians sold him once, think∣ing to break his heart by Exilement. He was bought by Demetrius Phalereus, who salv'd up the matter between both, to their satisfaction, by restoring Xenocrates

to his liberty, and ordering the Athenians to receive their Exile. This is recorded by Myronianus the Amastrian, in the first of his Historical similar Chapters.

He succeeded Speusippus, and govern'd his School five and twenty years; begin∣ning, under Lysimachus, in the second year of the 110th. Olympiad.

He dy'd in the night-time, stumbling at a Platter, in the fourscore and second year of his age: Whose death produc'd these following Lines of ours.

Xenocrates, so learned and so grave, Mark what a strange Fate brought him to his Grave, 'Twas late and dark, and in his way a Plat∣ter: Now whether toapt or sober, 'tis no matter, But, stumbling, down he fell, and broke his forehead; And what was yet far more to be deplored, Depriv'd of time to speak, he only groan'd, His Soul abhorring such a Scullion wound.

There were five others of the same name; the first very ancient, and both a Kinsman to the forementioned Philoso∣pher, and his Fellow-Citizen. There goes about in public a Poem of his En∣titl'd Arsinoetica, upon Arsinoe deceas'd.

Another a Philosopher, and a writer of Elegies, but little taken notice of. For so it happens that Poets endeavouring to write in Prose, fortunately succeed; but writers of Prose when they give them∣selves to Poetry, unhappily falter. And the reason is, because the one is the Gift of Nature, the other the Toyl of Art. The other was a Statuary; and the last, by the testimony of Aristoxenes, a Writer of Odes.

The LIFE of POLEMO.

POlemo, an Athenian, the Son of Philo∣stratus, and born in the Village cal∣led Oeta, when he was a young Man, was so dissolute and profuse, that it was his cu∣stom to carry summs of Money along with him where-ever he went, that he might be provided still with sufficient supplies for the satisfaction of his pleasures. Nay, he would hide his money up and down in holes and corners of the streets; in so much that some of his Cash was found in the Academy, near a certain Pillar, laid there to be ready when he had occasion

to fetch it for his private uses. Now it happen'd that one time among the rest, as had been agreed between him and his companions, in the height of their Carou∣sing, that in a drunken frolick, with his Garland upon his head, he brake into Xenocrates's School: Who nothing di∣sturb'd at the rudeness of such Roysters, pursu'd his discourse, which then fell out to be concerning Temperance, the more vigorously. And this Oration it was, which so prevail'd at first upon the list'n∣ing Debauchee, that stopping the Career of his Extravagance; at length he became quite reclaim'd. And such were the ef∣fects of his laborious and industrious studies, that he surpassed all others, and himself succeeded in the School, begin∣ning from the hundred and sixteenth Olympiad.

Antigonus Carysthius, in his Lives, re∣ports, That his Father was one of the chief Men of the City, and one that bred up Horses for the Chariot: And that Po∣lemo fled from the severe Sentence of Ju∣stice, being prosecuted by his Wife for his addiction to Male-Venery.

In the first years that he fell to his stu∣dies, he acquir'd such a constancy of Ha∣bit and Aspect, that it became unalter∣able; neither did he ever change his

voice. Which were the reasons that Crantor so highly admir'd him. Hence it was that being bit in the Heel by a mad Dog, he never so much as chang'd co∣lour: And that at another time, a great uproar happening in the City, and under∣standing what was the matter, he stood undaunted like one that had been un∣concern'd; nor could the Theatre at any time move him to Joy, Anger, or Compassion. So that when Nicostratus, surnam'd Clytemnestra, told a lamentable story to him and Crates; that which mov'd the latter, nothing affected him, who all the while persever'd in an equal temper, as though he had not heard him. And indeed he was altogether just such another, as Melanthius the Painter de∣scribes in his Treatise of Painting. For he says that there is a certain Pride and Moroseness that ought to accompany a Man's Actions as well as his Manner. And it was the saying of Polemo, that i•• behov'd Men to exercise themselves i•• Things, and not in Logical Speculations; which is but labouring, and as it were drinking up some little pleasing Science whereby they become admir'd for the subtilty of some particular questions, but shew themselves most opposite in their affections. And therefore as he was civi••

and affable, so was he no less resolutely constant; and he avoided that which Aristophanes writes concerning Euripides, when he gives him the Nick-names of Oxotes, and Stilpho, who no doubt were two cross-grain'd, stingy, vinegar-condition'd fellows, well known at that time. For he never sate when he return'd his An∣swers to the Questions that were pro∣pounded to him, but always walking.

Polemo therefore for his extraordinary generosity was highly honour'd in his Ci∣ty. Nor did he wander out of the way neither, but remain'd in the Garden, where his Pupils making up little sheds, lodg'd near the Musaeum, and the Cloi∣ster.

Indeed Polemo seems in every thing to emulate Xenocrates, and to have had a great love for him, as Aristippus witnesses in his fourth Book of the Ancient Delights. For which reason he always took an oc∣casion to talk of his Innocency and Sin∣cerity, and had appropriated to himself his resolution and gravity, affecting, as it were, a kind of Dorick Government of himself.

He was a great admirer of Sophocles, especially in those places where some sur∣ly Mastiff (according to the Taunts of the Comedian) seem'd to have assisted

him in the composition of his Verses, and where (according to the relation of Phry∣nicus) he did not towre in lofty swelling Language, but flow'd in a smooth and placid Style. And therefore he was wont to call Homer, Epic Sophocles, and Sopho∣cles, Tragic Homer.

He dy'd, well stricken in years, of •• Consumption, leaving not a few Writing•• and Commentaries behind him. Upon whom we made the following Lines.

Know'st thou not, Passenger, already?—no. Then sickness here has hid fam'd Polemo— For my part I believe ye, Sir,—for why? Diseases never spare Philosophy— 'Tis true—but this I'le tell ye for your com∣fort, Though his dry Bones ly here, his Soul is run for't; And whither think'st thou? To the starry Spheres: Let Death and Sickness now go shake their Ears.

The LIFE of CRATES.

CRATES, the Son of Antigenes, of the Thriasian Tribe, was both a Hearer, and Lover of Polemo, and suc∣ceeded him in his School, and profited in such a manner mutually together, so that living, they not only followed the same studies, but to their very last gasps they liv'd alike one to another, and being dead were buried in the same Tomb. Whence Antagoras made the following lines upon both.

Stranger, who e're thou art, that passest by, Within this Tomb a noble pair doth lye; The Holy Crates, and Great Polemo; From whose sweet Lips such Sacred Love did flow: Whose Lives in Wisdom so serenely bright, Shon forth to give succeeding Ages light. Both equal in their praise, both equal friends, Both liv'd alike, and both had equal ends.

Hence it was, that Arcesilaus when he left Theophrastus to associate with them, is reported to have said, that they were

either certain Deities, or the remainders of the Golden Age. For they were nei∣ther of 'em lovers of Popularity, nor did they covet vulgar Applause; but rather it might be said of them, as Dionysiodoru•• the Musitian was wont to boast of him∣self▪ That never any of his Composition were to be heard at your public Meeting•• like those of Ismenius.

Antigonus reports that he was wont of∣ten to Sup at Crantor's House; Aroesilaus and they two being all three inseparable Cro∣nies. Farther he adds, that Arcesilaus and Crantor liv'd together; and that Polemo liv'd with Crates and Lysiclides, another of their Country-men; Crates being par∣ticularly belov'd by Polemo, and Arcesi∣laus having a peculiar friendship for Cran∣tor.

As for Crates, when he dy'd (as Apollo∣dorus relates in his third Book of Chro∣nicles) he left several Books behind him▪ some Philosophical, some concerning Co∣medy; also several popular Orations, and some in relation to Embassies. He had also several Disciples of great note: Of which number was Arcesilaus; of whom more hereafter; together with Bio, and Borysthenites; and lastly Theodorus, the Author of the Theodoric Sect. Of whom next after Arcesilaus.

There were in all ten that carry'd the name of Crates. The first a writer of An∣cient Comedy: The second, a Trallian Rhetorician, of the family of Isocrates. The third, an Engineer that serv'd under Alexander in his Wars. The fourth, a Cynic. The fifth, a Peripatetic. The sixth an Academic, of whom already. The se∣venth a Grammarian. The eighth, a Geo∣met••••cian. The ninth an Epigrammatist. The tenth, of Tarsus, an Academic Philo∣sopher also.

The LIFE of CRANTOR.

CRANTOR, of the City of Soli, being in great honour among his own Citizens, went to Athens, and there became a hearer of Xenocrates, and a fol∣low Student with Polemo.

He left behind him Verses amounting to thirty thousand; of which there are some who ascribe a good number to Arce∣silaus.

It is reported, that being asked where∣fore he was so strangely addicted to Po∣lemo, he should answer, because he never

heard any Man speak more acutely, nor more gravely.

Finding himself not well, he retir'd to the Asclepianum, and there resided for his health. At what time there flock'd to him Disciples from all parts, believing that sickness was not the cause of his re∣tirement, but that he did it out of a re∣solution to set up a School there. Among the rest came Arcesilaus, desirous to be by him recommended to Polemo, though no man more his friend than Crantor himself. Which request he was so far from taking ill, that when he recovered, he became Polemo's Hearer himself; which won him great honour and applause.

It is reported that he left all his Estate to Arcesilaus, to the value of twelve Ta∣lents: And being by him requested to tell him where he intended to be inter'd; he answered,

Within the kind recesses of the Earth, There let me lye, whence all things have their Birth.

He is said to have written Poems, and to have laid 'em, seal'd up, in the Temple of Minerva: Of whom the Poet Theaetetes thus writes.

Grateful to Men, but yet much more, The Muses sweet delight; Such Crantor was, whom we deplore, Snatch'd from the World before his hairs grw whte. Gently, O Earth, the Bard embrace Within thy tender Arms; And from the common harms, By Worms and Pick-axes increas••, Defend his quiet rest.

This Crantor, among all the Poets most admir'd Homer and Euripides, saying, that it was a work of great labour, to observe propriety, and at the same time to write Tragically, and with a true sense of com∣miseration, and fellow-feeling of the suf∣ferings he describes; and he vould often repeat that Verse in Belleropho••,

Ay me! But why Ay me? Fo▪ we no more Endure, than mortals have endur'd before.

It is also reported that Antagoras, the Poet, would have the following Verses upon Love to have been made by Cran∣tor.

Assist me, Thoughts and Mind, those heighths to soar, Meet for the heav'nly Race all Men adore.

Then, mighty Love, will I in praise of thee ••••gin, of all the Immortal Progeny The first, whom ancient Erebus begot, O Night brought forth, in Regions far remo••e: Beneath the Sea's Foundations, dark and vast, Tree, Son of Venus, without blemish, chast. Or whether of the Earth, or of the Winds The wondrous Off-spring, since so many kinds Ofinterw••v'n Good and ill, each hour, Oblige weak Mortals to confess thy power. This double power of thine would I display, And teach the World thy Scepter to obey.

He had a shrewd faculty at giving shrewd and proper Epithetes and Characters, both to Men and things. Thus he was wont to say, that it behoved a Tragedian to have a strong Voice, which he called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ not to be smoothed with a Plainer, but full of Bark, that is to say rugged and une∣ven: and of a certain Poet, that his Ver∣ses were full of Prickles; and of Thee∣phrastus, that his Tenents were written upon Oysters.

Among all his Works, his Treatise of Mourning is most admir'd: And though the time of his death be uncertain, yet this is sure that he dy'd of a Dropsie be∣fore Crates and Polemo; which gave occa∣sion to these Lines of ours.

Ah Crantor, there's no mortal sickness-proof, But thee the worst distemper carry'd off: For tho' no water touch'd thy outward skin, Alas! Thy Bowels lay all drown'd within. In thy own Styx thy Soul to Pluto floats, As th' hadst design'd to cozen Charon's Boats. But that we can't believe, conjecturing rather Thou thought'st to lay thy Low-lands under water, Meaning thereby to hinder Death's approaches, But death no colours fears, so Buenas Noches.

The LIFE of ARCESILAƲS.

ARcesilaus was the Son of Seuthus, or Scythus, (as Apollodorus relates in his third Book of Chronicles) a Pytanean of Eolia. This was he who first set up the Middle Academy, restraining negati∣ons through contrariety of words. He was the first that disputed pro and con: The first also that renewed Plato's manner of discourse, which Plato introduc'd, and render'd it more Argumentative by way of Question and Answer.

He came acquainted with Crantor after this manner. He was the fourth and youngest of all his Brothers; of which two were by the Father's, and two by the Mother's side. Of these, the eldest by the Father's side was called Pylades, and the eldest by the Mother's side Moereas, who was also his Guardian. First of all he heard Autolycus the Mathematician, and his fellow Citizen, before he went to Athens, with whom he also travell'd to Sardis. After that he was a Scholar un∣der Xanthus, an Athenian Musician; and there he became Theophrastus's Scholar: And lastly, he betook himself to the Aca∣demy under Crantor. For Moereas his Brother advis'd him to learn Rhetoric; but he had a greater kindness for Philo∣sophy. Crantor therefore having an amo∣rous Affection for him, courted him with the following Verse out of Euripides's An∣dromeda,

O Virgin, if I save thee, thou wilt thank me.

To which he presently repartee'd,

Take me for which thou likest best, Thy Handmaid or thy Wife.

And so from that time forward they both

liv'd together. Thereupon Theophrastus being disgusted, is reported to have gi••ded him with this expression, How ingenious and tractable a Lad he went▪ from School! Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or easie to be manag'd, seems to be tak'n in an ill sence. For he was at that time not only a grave and discreet Speaker, and a great lover of Learning, but much addicted to Poe∣try. In so much that it is said he wrote the following Epigrams, the first to Attalus.

Not only potent once in Arms Did Pergamus advance her Head; She boasted too with equal Pride, Her warlike Steeds on flowry Pissa bred.

But yet if Mortals may pronounce The high Decrees of ruling Fate; Succeeding Ages shall behold Her ancient Fame renew'd, and far more great.

The second was upon Menodorus, a lo∣ver of Eudamus, one of his fellow Stu∣dents.

Though Phrygia distant lyes in space, And Thyatim as remote a place; Nor Menodorus, if survay'd, Less far thy native Cadenade:

Yet to the dark Infernal Court The way is plain, the journey short; Where by experience thou canst tell The best conveniencies of Hell: Where soon or late all Motals go, And center in the shades below; Yet Eudamus with curious Art, From a large Purse, but larger Heart, A Marble Monument does give, And spite of Fate still makes thee live; Poor tho' thou wert, as all Men know, (And most adore the gaudy show) His friendship from such dross refin'd, Valu'd the Treasures of thy mind.

Above all the Poets he chiefly admir'd Homer, of whose works, when going to his rest, he always read some few pages. And when he rose in the morning, being asked when he would go to his beloved youth, his answer was, when the Lad was ready to read. Of Pindar he was wont to say, That he fill'd the mouth with a noble sound, and afforded a plentiful va∣rity of names and words. When he was a young man he affected the Ionic Dialect. He was also a Hearer of Hipponicus the Geometrician, whom he was wont to joque upon, as being in other things dull and heavy, but skilful in his Art, saying, That Geometry flew into his mouth, when he

gap'd. He also kept him for some time at home, being mad, and took a continu∣al care of him, till he recover'd his senses. When Crates dy'd, he succeeded him in his School, by the consent of one Socra∣tides, who would by no means contest the superiority with him. He is not known ever to have wrote any Treatise, or Discourse himself▪ as being a severe censurer of other Mens Works: Though others say it was, because he was surpriz'd while he was mending what others had writ∣ten; which emendations, as some say, he published; but as others report he com∣mitted to the fire. He held Plato in high esteem, and diligently study'd his Wri∣tings. Some there are also who affirm, that he was a great imitator of Pyrrho; and moreover, that he was well skill'd in Logic, and greatly vers'd in the Sentences and Arguments of the Eret••ics. Whence it was said of him by Aristo.

Plato before, while Pyrrho put behind, For Diodore the middle leaves assign'd.

And Timon says thus of him.

Let Menedemus have the grace With Breast of Lead, the next to place The Lubber Pyrrho, or if not, Dull Diodore, no less a Sot.

After which he brings him in th•••• speaking.

I'le swim to Pyrrho from the Stygian shoar, Or else to find the Booby Diodore.

He was very full of Sentences, and con∣cise; besides that, he was very curio•••• in the explanation of words; neverthe∣less he could not refrain his Gibes, and Jests, and was very free in his Expres∣sions; for which reason Timon says th•••• of him.

And while thou dost with Joques and Gibes On others loosely play, Forget'st thy youthful years, that then As much obnoxious lay.

And therefore it was, that once to a young man who spoke more insolently than became him: Is there no body here, (quoth he) to play at Trap with this Boy? To one who concluded erroneously, that he could not perceive This to be bigger than That.—It may be so, (said he) be∣cause you do not believe ten fingers length to exceed six.

To one Emon a Chiote, who was very deformed, yet thought himself to be very fair, and always went richly apparel'd,

that put him this question, Whether he seem'd wise enough to him to be belov'd: Yes (said he) if thou canst meet with any one so lovely as thy self, and so richly habited. To one addicted to Male-pleasure, yet offended at Arcesilaus's gravity, who there∣fore put this Verse to him,

Is't lawful to love chastly, or be mute?

He thus return'd,

Woman speak out, and put me no hard Questions.

Being importun'd by a prating fellow of mean Birth:

The Sons of Slaves can never rule their Tongues.

To another that talk'd him almost to death, and made a din of words about his Ears: In good truth, (said he) tho•• hadst a very bad Nurse: But to several he would never answer at all. However to a talkative Usurer, who told him, there was something which he did not under∣stand: He made this reply,

The Female Bird forgets a stormy blast, Ʋntil it shake her young ones in the Nest.

Which words were taken out of Sopho∣cles's Oenomaus. To a certain Rhetorici∣an, whose name was Alexinus, who was not able to expound certain Sentences of Alexinus, he gave this admonition, to re∣member how Philoxenus serv'd the Brick∣maker; for he over-hearing some of the Brick-makers spoiling his Songs, while they sung without skill, and out of Tune, fell a breaking their Bricks, saying with∣al, You spoil my Songs, and I'le break your▪ Bricks. He was offended with all those that had not learn'd the liberal Sciences in due time. Naturally in discourse he was wont to make use of this expression, I say, and Such a one will not agree to this. Which many of his Scholars imitated, as they did also his Rhetorical Manner, and the Form of his Elocution. He was also very happy in the invention of proper words, and to fit the periods of his Ora∣tions to the subject; and to accommo∣date his Sentences to all Times and Sea∣sons. He was also endu'd with a most admirable gift of perswasion upon any Argument whatever. For which reason great numbers of Scholars flock'd to his School, that condemn'd his Acuteness; and yet for all that they willingly bore with him: For he was very honest, and fill'd his Hearers with good hopes. In

his life also he was very communicative, and ready to do kindnesses, scorning to boast of his courtesies which he endea∣vour'd to conceal as much as in him lay. So that going to visit Ktesibus in a fit of sickness, and finding him distressed with Poverty, he privately convey'd a Purse of Money under his Pillow; which the other finding, cry'd out, this is one of Arcesi∣laus's childish tricks. And by his recom∣mendation of Archias the Arcadian to Eu∣menes, he got him into great preferment. Being also very liberal, and one that con∣temned Mony, he lov'd to shew his Gran∣deur in Silver Plate, wherein, while he la∣boured to out-vy Archecrates and Calli∣crates, he would not be at quiet till he was serv'd in Gold; and lent his Plate to many with whom he frequently Supp'd and Feasted. Among the rest there was one who had borrowed his Plate, to en∣tertain his Friends, never sent it again; nor did he ever ask for it, or lay claim to it more. Others say, he purposely lent him the Plate, and perceiving him to be poor, freely afterwards gave it him. For he had an Estate in Pitana, a Town of Laconia, from whence his Brother Pylades furnished him with Money. Besides that Eumenes the Son of Philetaerus allowed him plentifully. And therefore of all the

other Kings he devoted himself to th•••• Prince alone. So that when many flock∣ed to Antigonus, courting his favour, he only forbore, as unwilling to thrust him∣self into his acquaintance. However he was a great friend of Hierocles's who pos∣sessed Mynichia, and the Piraeum. And therefore upon Holy-days he was always wont to go and visit him: And being by him perswaded to wait upon Antigonu••, he would not absolutely refuse him, but when he came to the Door, he turn'd back and would not go in. Moreover, after the Naval fight fought by Antigo∣nus, when several wrote to him consla∣tory Epistles, he only kept himself silent. And therefore being sent by his Country upon an Embassy to Antigonus, as far as Demetriades, he return'd without being able to effect what he went for. And therefore he always spent his time in the Academy, avoiding the trouble of State Affairs; and sometimes exercised his Wit in the Piraeum, discoursing upon Argu∣ments Extempore. For he was very fa∣miliar, as we have said, with Hierocles; for which he was tax'd by several. And being very magnificent in his Expences, (for what was he other than a second Aristippus?) he not only made great en∣tertainments for those of his own humour,

but also accepted of their entertainments: besides that he openly frequented the two Elean Curtezans Theodota and Philae∣t••; and to those that reproved him, he still quoted the Apothegms of Aristippus: He was also very much addicted to Male-Incontinency, and therefore Aristo the Chiote, and his Scholars, called him cor∣rupter of youth; and Eloquent and Au∣dacious Buggerer. And therefore he is said to have been greatly in love with Demetrius, in his Voyage for Cyreone, and with Leocharus the Myrleanian, of whom he was wont to say among his Compota∣tors, That he himself would fain have open'd, but the other would not let him. On the o∣ther side he was beloved by Demochares, the Son of Laches, and Pythocles the Son of Bugelus; whom, when he admitted, he was wont to say, he only gave way for patience sake.

More than this, his Back-biters before mention'd, severely tax'd him for his vain affectation of Glory, and vulgar Admira∣tion. But he was chiefly set upon by Hieronymus the Peripatetic, when he in∣vited his friends to celebrate the Birth∣day of Alcyoneus the Son of Antigonus, up∣on which day Antigonus sent him a con∣siderable ••••••m of Money to bear his Ex∣pences. At what time refusing to enter

into any formal discourse, yet being by Ari∣delus importun'd to speak to a Theoreme which he propos'd: 'Tis the chief Quality of Philosophy, said he, to teach the Scholars the Time and Season for every thing. Now that he affected popular Applause, Timo•• among other things declares after his Sa∣tyrical manner.

This said, obstreperously loud He rush'd i'th' thickest of the Croud: Where had you seen him act the part Of Fool by chance, but Knave by Art: You'd thought the Rabble, silly Fowl, Struck mute at sight of Monstrous Owl; But never boast to gain the Prize From those that see with others Eyes. For though like Oyl thou swim'st a top, `Th' art ne'r the less conceited Fop.

Yet for all this he was so far from Pride and Vain-glory, that he would often ex∣hort his Scholars to hear other Men. So that when a certain young man, more ad∣dicted to the forementioned Hieronymus than to him, he took the Scholar by the hand, and carrying him along recom∣mended him to the Philosopher, to whom he exhorted him withal to be observant and obedient. Pleasant also is that which is reported of him, when being asked by

a certain Person, Why the Scholars of o∣ther Sects frequently betook themselves to the Epicurean, but never the Epicureans forsook their own Masters; made answer, Because that many times Men were made Capons, but Capons could never be made Men.

At length when he drew near his end, he left his whole Estate to Pylades his Brother. For which purpose he brought him to Chios, without the knowledge of Moirea, and thence to Athens. For in his life time he never marry'd a Wife, nor had any Children. However he made three Wills, of which he deposited one with Amphicritus in Eretria; another, with some of his friends in Athens, and the third he sent home to Thaumasias, a certain kinsman of his, desiring him to keep it, and to whom he also sent the following Epistle.

Arcesilaus to Thaumasias, Greeting.

I Have given Diogenes my Will to con∣vey to thee; for by reason I am fre∣quently ill, and very weak in Body, so that if any sudden change should hap∣pen, I may not be said to have dealt dishonestly by thee, to whom a∣mong all my friends I have been most

beholding in my life time: And there∣fore seeing thou hast always hitherto been so faithful to me, I desire thee to keep it for me, as well for the sake of thy Age, as of our familiarity together. Be therefore just to us, remembring why it is that I entrust thy so nearly alli'd fidelity, to the end that what I leave behind may be decently and truly dis∣posed of. Other two Wills there are, the one at Athens with some of my ac∣quaintance, and the other in Eretria with Amphicritus.

He dy'd, as Hermippus reports, after he had drank a great quantity of pure, un∣mixt Wine, and getting a fall upon it, being in the seventy fifth year of his Age; being honour'd by the Athenians above all before him: Upon whom we also made this joquing Epigram.

Arcesilaus! What didst thou think, Had'st nothing else to do but drink? While night and day thou spard'st no pains To bring a Deluge o're thy Brains: The generous Wine why didst abuse, Which might have serv'd for better use, Then thus to murder such a Sot, Whose shameful death I pity not?

But th' injur'd Muses I deplore, By thee disgrac'd still more and more; That notwithstanding pregnant parts, And other helps of liberal Arts, Thy Wit and Wisdom dost confound, In Brimmers, Brushers, Facers drown'd.

There were three other Arcesilaus's: The one a writer of ancient Comedy: the other a Composer of Elegies: The third a Statuary: Upon whom Simonides made this Epigram.

Arcesilaus, Aristodicus Son, This noble Statue finish'd and begun; Diana's Portraicture, made to the life, The only Goddess, that would n'er be Wife; Three hundred Parian Drachma's was the price Of famous Artist for this Master-piece; In money paid, to which Aratus face Gave both the value and the outward grace.

But the abovesaid Philosopher flourish∣ed (according to Apollodorus, in his Chro∣nicles) about the hundred and twentieth Olympiad.

The LIFE of BION.

BION, as to his Country and Na∣tion, was a Borysthenite; but who were his Parents, and by what means he attain'd to Philosophy, we know no more than what he himself made known to Antigonus; for thus it was that he was by him interrogated;

Say in what Country, or what City born, Hither thou cam'st, thy betters thus to scorn?

To which he answer'd (finding himself touched to the quick by the King's Inter∣rogation, upon the report of some of his ill-willers) my Father was a Borysthenite, who wore in his dis-figur'd forehead the engraven marks of his cruel Master; af∣terwards being free from Bondage, he learnt to wipe his mouth with his Sleeve, (intimating that he sold Bacon and Suet) and he took my Mother out of a Brothel House, such a one as was suitable to his condition, and he could ask to have him. Afterwards being behind hand in his pay∣ments to the Toll-gatherers, he was sold

with all his family. In that place there liv'd an Orator, who seeing me to be young, and a very handsome youth, bought me for a Sum of Money, and at his death left me his whole Estate. Where∣upon I, taking all his Pictures and Wri∣tings, tore the one half, and set fire to the other, with a resolution to come to A∣thens, where I study'd Philosophy ever since.

And thus you have, in short, the story, Which I account my chiefest glory.

This is all that I can say, in few words, concerning my self: And therefore there was no need for Perseus and Philonides to break their Brains about inserting my Genealogy into their History: If thou hast any more to say to me, look upon me, and let my Ancestors alone.

Bion was a very subtle Man, full of wiles and tricks, and one that for niceties and evasions had not his Equal among the Sophisters: For he began, when he was but very young, to challenge the field of dispute with any that would ex∣ercise their gifts in Philosophy. Never∣theless in several other things he knew well how to confine his humour, and was extreamly civil and pleasing in his beha∣viour.

He has left to Posterity several remark∣able Tracts, and an infinite number of Sentences very grave and profitable, as for example: He was upbraided by a certain person, That he had not detained a certain young man at his House: To whom returning this answer, 'Tis not an easie thing, said he, to hang a green Chees•• upon a Hook. Another time he was ask'd who were the least troubled with care? They, said he, that give themselves the least trouble to spend the day in quiet. He was also ask'd whether it were good to mar∣ry a Wife? (for this Repartee is also as∣cribed to him) If thou marriest a deformed Woman, said he, thou wilt always be in discontent; and if thou marriest a beautiful Woman, she will be common. He call'd old Age the Haven of all Diseases (for that all our miseries and sufferings seem to be unladen, and put there ashore.) That Ho∣nour was the Mother of Years, Beauty a good Passenger, and Riches the Sinew•• of Business. To one that had spent his Estate in Lands, The Earth, said he, for∣merly swallowed Amphiaraus, but thou hast devoured the Earth. He was wont to say, 'twas a great evil not to be able to suffer Evil. He reprehended those that buried the Bodies of the dead, as if there re∣mained no feeling after death. He was

us'd to say, that 'twas better to pleasure others with his Beauty, than to seek the satisfaction of his own Lust, for that he who did otherwise, wasted both his Body and his Understanding. He argued a∣gainst Socrates in this manner; Either he might make use of Alcibiades, or he might not: If he could and would not, he was a Fool: If he had a mind and could not, 'twas no Vertue in him. He said, that certainly the way to Hell was easie to find, because all men went thither blind∣fold. He blam'd Alcibiades, saying, that in his Youth he had debauch'd Men from their Wives, but that when he came to be a Man, he debauch'd Women from their Husbands.

Thus, as some of the Athenians with whom he met at Rhodes, profess'd the Art of Oratory, he taught Philosophy; and being ask'd why he did so, Be∣cause, said he, I brought Wheat hither, but I sell Barley. He was wont to say, that 'twas a greater pain to the damn'd to carry water in sound Vessels, than in such as were bor'd thorough.

To a certain talkative person that de∣sir'd him to lend him his assistance in some business he had to do: Yes, said he, I will, provided thou wilt stay at home, and send me i'thy stead. Another time as he was go∣ing

to Sea, very meanly habited, he fell into Pyrats hands; at what time, the rest whispering among themselves, We are lost, if we should be known: And I, reply'd he, am lost on the other side, if we are not known. He was wont to say that Arrogance was a great hinderance to a Man in the at∣taining of Knowledge. And talking of a Covetous Man, he is not Master of his Wealth, but his Wealth is Master of him: That covetous Men were careful of their Riches, as belonging to 'em; but made use of their Wealth as if it were none of their own. That prudence is as far dif∣ferent from the other vertues, as the sight from the rest of the Senses: That we make use of our Strength in our Youth, of our Prudence in our old Age; and that we ought not to upbraid old Age, as being that to which we all aspire. To a certain envious person that look'd with a sowre and pensive Aspect; The question is, said he, whether thy misfortune be great∣er than the others good luck. He was also wont to say, that Impiety was an ill com∣panion for Fidelity. For,

'Twill gain the Man, how stout so e're he be.

And that a Man ought to preserve his friends, in whatsoever condition they are,

that we may not give people an occasion that we shun the good, because they will not humour our bad Manners; or if they be bad, that wicked familiarity cannot last long.

At first he contemned the Statutes of the Academy, at the same time that he was a Hearer of Crates; afterwards he made choice of the Stoics manner of li∣ving, walking with a stick in his Hand, and a Wallet about his Neck. But who could have perswaded him to that Con∣stancy of Courage, but Crates? Then he would needs understand the Doctrine of the Theodorians, upon which conside∣ration he frequented the disputing Place of prophane Theodorus, being allured thither by the floridness of his Language: for he enriched, and embellished it with all manner of Figures. And lastly, he went to hear Theophrastus the Peripatetic.

But now he was ambitious of Specta∣tors himself, whom he entertain'd with lively and pleasant Proposals, so as to move the Auditory to Laughter; for he discoursed of every thing in extravagant Terms. But in regard he interlarded his Discourses partly with Philosophical Sim∣plicity, partly with Rhetorical Gayety; 'tis reported that Eratosthenes said of him, that Bion was the first that had accouter'd

Philosophy in a Garment, embroidered with several Flowers pluck'd from the Garden of Oratory. His natural Genius inclined him to make Verses, as you may see by this short sketch of his Wit.

My pretty Archytas Spruce Fidle-faddle, Wealth-boasting Fop, and Songster from thy Cradle: Who dares dispute, or sing with thee for Praise? Not I, beshrew my Heart, I love my Ease.

As for Music and Geometry, his Exer∣cises were but Pastimes to him. He was also greatly delighted to be in good Com∣pany, especially where there was Mirth and good Chear; which was the Reason that he frequently travelled from City to City. Sometimes he would strive to delude his Spectators with some genteel Illusion; as when at Rhodes, he perswa∣ded the Seamen to put on long Garments, and go along with him to the Colledge, that he might seem to appear in State a∣mong a train of Philosophers. His cu∣stom also was to adopt youngmen, that he might make use of their Bodies for his Kindness, and be Protected by their fa∣vour.

As to what remains, he was a person that did all for the love of himself, and who had this Expression frequently in his Mouth, That all things ought to be com∣mon among Friends. And this was the Reason, that among so great a number of Scholars, there was not one that would acknowledge himself to be his Disciple, because he was noted for debauching several, and tempting 'em to Impudence. For it is reported, that Bution one of his familiar Acquaintance could not forbear saying one day to Menedemus, every Night I am linked to Bion, and yet I cannot think I act any thing that unbeseems me. Moreover he entertained those that went to visit him, with lewd Discourses, full of Impiety; which he had learned at Pro∣phane Theodorus's School.

At length falling sick at Chal••is, for there he dyed, he was perswaded, as they say that were about him, to implore the Mercy of the Gods, and to repent of his Transgressions against the Celestial Powers, and at length to make use of certain Charms and Invocations. And at last he fell into great want of all things necessary for the Comfort of the Sick, until Antigonus sent two of his own Servants to attend him. But as Phavori∣nus reports in his various History, he died

in a Litter upon the Road, where Antigo∣nus himself was coming to meet him, and bear him Company. However after his Death we displayed him to the World in these nipping Verses of our own.

Bion, the Man whom Soythian Earth On Borysthenian Banks gave Birth, When he all herds of Sects had tryed, The Gods themselves at last denied; In which, if fix'd, I would presage Him Virtuoso of his Age. But long he could not thus persist, An Accident dispers'd the Mist, And made him surcease to pursue Thoughts surely false, tho' seeming true. A lingring Sickness on him seiz'd, And neither Drink, nor Diet pleas'd; His Sight grown dim, and short his Breath, (sure Symptoms of approaching Death.) He that the Gods call'd Sons of Whores, with Prayers and Tears their aid implores. He, that at sight of Temples smil'd, And scornfully their Rites revil'd; With Superstition now oregrown, No Zeal can please him like his own. Their Altars oft by him despis'd, With adoration now are priz'd; With far-fetch'd Gums, and rich Perfumes, To expiate his Guilt presumes.

Such strange Effects works Big ot Fear, Now, God•• can Smell as well as Hear. His Neck stoops down to bear whole loads Of Old Wives Charms, and parched Toads, His wrists the Philter'd Bracelet binds, And strong Perswasion Reason Blinds. White-Thorn and Laurel deck his Gates, Ʋncertain Spells for certain Fates. A thousand Tricks he'd gladly try, Rather than once submit to dye. Confounded Sot to take such Pain, To fashion Gods for thine own Gain. As if that Gods must then be made, Only when Bion wants their Aid. All this too late, when parch'd to Cole, And nothing left but only Soul: Nothing remains for thee to do, But the Infernal God to woe; And he no doubt will make thee room, When thou shalt cry, Great Bion's come.

We find that there were ten Bions in all; the first was a Proconnesian, in the time of Pherecydes the Syrian, of whose Writing we have ten Treatises. The second was a Syracusian, who wrote a tract of Rhetoric. The third was he whose Life we have exposed. The fourth was an Abderite, a follower of Democri∣tus, who wrote of the Mathematics in the Attic and Ionic Dialect, and the first

who affirm'd that there were Regions, where there was six Months of Day, and six Months Night together. The fifth was a Native of Soli, who wrote the Ethiopic History. The sixth was a Rheto∣rician, of whose Writings we have nine Books, every one under the name of a particular Muse. The seventh was a Ly∣ric Poet. The eighth, a Statuary of Mi∣letum; of whom Polemo makes mention, the ninth a Tragic Poet, of the number of those whom we call Tarsicks. And the tenth a Statuary of Clazomenia, or Chio, of whom Hipponax makes mention.

THE LIFE OF LACYDES.

LACYDES, a Native of Cyrene, was the Son of Alexander; Head of the new Academy, succeeding Arcesilaus; a Person certainly of an exquisite severity, and one that had a number of Scho∣lars that followed his Precepts. From his Youth he was much addicted to study, but very Poor, which made him the more complaisant, and delightful in Conver∣sation.

'Tis reported that he had a custom to fix his Seal upon the Keyhole of his But∣tery, and then threw the Ring into the Buttery again, through a small slit in the Door, that no Body might get to his Victuals but himself. Which his Servants observing, did the same as he did; for they took off the Seal, stole his Meat, then fixing the Impression of his Seal up∣on the Lock, threw the Key into the But∣tery again; which little Theft, though they frequently practised, yet could they never be caught.

But now Lacydes, being Head of the new Academy, retired to the Garden, which King Attalus caused to be made, where he set up his School, and call'd it Lacydion, from his own Name. He was the only Person, who in his Life surren∣dered the Charge of his School to ano∣ther: for they report that he turned it over to two Phoceans, Teleclus, and Evan∣der, to whom succeeded Hegesinus a Per∣gamenian, and from Hegesinus, Carnea∣des.

The chiefest of his Repartees were these. Attalus sent for him one day to come to him; to whom he returned for answer, That Images were to be view'd afar off. To one that check'd another for studying Geometry in his old Age, and

crying to him, Is this a time to be learn∣ing? Lacydes replied, When wouldst thou have him learn then? after he is Dead?

As to his death, he ended his days present∣ly after he was made chief of the School, which was in the fourth Year of the Hun∣dred thirty fourth Olympiad; after he had spent six and twenty Years in the Schools. He died of a Palsy, which he got with excessive Drinking. Which was the rea∣son we gave him the following Epi∣gram.

All the report about the Country goes, Friend Lacydes, how Bacchus bound thy toes, And haul'd thee bound to Hells infernal Gate, Where then he left thee overcharg'd in Pate. What Riddle's this? for Riddle it must be, When chearful Wine sets all the Members free. That's the Mistake; for Bacchus did not bind him; He only found him bound, and so resign'd him.

The LIFE of CARNEADES.

CARNEADES the Son of Epicomus, or according to Alexander, in his Book of Successions, the Son of Philo∣comus, was a native of Cyrene.

He diligently employed his time in read∣ing the Books of Speusippus and other Sto∣ics; which having done, he was not rea∣dily drawn to consent to their opinions, though if he were constrained to oppose 'em; he did it with all the Modesty ima∣ginable, as he that was wont to say, unless Chrysippus were, I could not be. He was wonderfully studious, more espe∣cially in moral Philosophy; for of natu∣ral Philosophy he made no great reckon∣ing. Nay he was so intent at his Study, that he would not allow himself leisure to Comb his hair, and pair his Nails. So that at length his Discourses were so Si∣newy in matters of Philosophy, that the Orators flocked from all parts to his School, on purpose to hear him. Besides he had a very strong and sonorous Voice, insomuch that the head of the Colledge sent to him, not to speak so loud: to

whom he sent word, that he should send him a Measure for his Voice; upon which the Principal replied, that Carnea∣des had answered wisely, and to the pur∣pose. For that the Auditory was the measure that set Bounds to the Voice.

However he was a violent Man, and almost insupportable in his Disputes, and therefore never cared to appear at great Meetings and Festivals.

It happened that Mentor a Bithynian fell in Love with his Concubine (as Pha∣vorinus in his Miscellanies reports) which made him so angry, that he could not refrain to give him a sharp Reprimand in the following Verses.

Within these Walls, I see a Letchero•••• Knave, An old decripit, fornicating Slave; So like to Mentor, both in Speech and Chins, That they who saw 'em both, would swear 'em Twins. Him, good for nothing but to play the Fool, Do I intend to banish from my School.

To which Mentor rising up immedi∣ately, made this suddain Repartee.

This having heard, the other briskly rose, Disdains the Speaker, and away he goes.

He seems to have born impatiently the approach of his last End: as one that had this Expression frequently in his Mouth:

Nature that forms, dissolves the frame as soon, And thus we dye, e're Life is well begun.

Now hearing that Antipater had killed himself, by taking a draught of Poyson, his Example encouraged him to do the like, to the end he might anticipate the hour of his Death; and to that pur∣pose turning toward those that had told him the Story: Give me a Poti∣on too, said he. What Potion? answer∣ed they. A draught of Honied Wine, cry'd he. 'Tis reported that there happened a great Eclipse of the Moon after his Death; as if the most beautiful of all the Cele∣stial Luminaries next the Sun, had seemed to sympathize with Men for his Loss.

Apollodorus relates in his Chronicles, that he departed this Life in the fourth Year of the Hundred seventy second O∣lympiad.

We find some Epistles of his to Ariara∣thes, King of Cappadocia. Whatever else was attributed to him, was written by some of his Scholars; for there is no∣thing of his own Writing extant. More∣over we made him the following Epi∣gram

in Logadic, and Archebulian Mea∣sure.

Tell me my Muse, why dost thou teaz Me thus to chide Carneades? Such an illiterate Fop as yet, He understood not Nature's Debt: Nor could find out the Reason why Men Rational should fear to dye. An Ʋlcer in his Lungs begun, Made him a walking Skeleton, Whose putrid Fumes affect the Brain, And down descend in slimy Rain. A constant Feaver, and a siow, Retards deaths smart, and suddain Blow; Yet at these Symptoms he ne're starts, But damns Physicians and their Arts. Mean time Antipater had quaff't In great distress a poisoned Draught, Which having heard, t' himself he laugh'd. Then jocund, to his Friends, said he, Give me a Dose too, such another, With equal swiftness Life to smother. Dull Nature, why so flegmatick, That I must for Assistance seek; When thou beginnest, thou should'st be quick. Poor silly Nature, thus in vain, Building and pulling down again. While we have so short time to strive, 'Tis hardly worth our time to live. Thus Bantring Nature, e're he went, To Staygian Shades himself he bent.

It is reported, that being intent upon his Meditations, he took so little notice of a dimness in his Sight, to which he was very subject, that one day not being a∣ble to see, and having commanded the Boy to bring him a Candle; so soon as he had brought it, and told him it was upon the Table, he bid him read on then, as if it had been Night.

We find that he had several Disciples, among whom was Clitomachus, the most excellent of all the rest; of whom we shall speak the very next in order. There was also one more, Carneades an Elegiac Poet; who nevertheless was a Person lit∣tle valued, by reason of the meanness of his Stile.

The LIFE of CLITOMACHƲS.

CLITOMACHƲS, a Carthaginan, was called in the Language of his Country, Asdrubal, and was wont to ar∣gue Philosophically in his own Language among his Countrymen.

He travelled to Athens at forty years of Age, and became a Hearer of Carneades, who observing his Industry and Sedulity, caused him to be instructed in Learning, and took particular Care of him. Where∣in he attain'd to such a degree of Know∣ledge, that he wrote above four Hun∣dred Volumes, and succeded Carneades, upon whose Sayings he greatly enlarged in his Writings. He principally embraced the Doctrine of the three chief Sects, viz. The Academics, the Peripateties, and the Stoics. But Timon was an inveterate Enemy to the Academics, and therefore takes all occasions sharply to inveigh a∣gainst 'em, so that Clitomachus could not escape him; as for Example,

Nor must I here omit that prating Fool, Chief of the stupid Academic School.

And thus we have hitherto spoken of the Philosophers descended from Plate; let us now come to the Peripatetics de∣scended from Plato, of whom Aristotle was the Chief.

The End of the fourth Book.

Diogenes Laertius: Containing the Lives, Opinions, and Apophthegms Of those that were most Famous in PHILOSOPHY.

The Fifth Book.

Translated from the Greek by R. Kippax, M. A.

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.

The LIFE of THEOPHRASTVS.

THEOPHRASTVS an Etesian, was the Son of Metant••s, a Fuller, as Artemidorus reports in his Eighteenth Book of Deambulations. He was first a Hearer of Le••cipp••s his Countryman, and in the same City; afterwards he went to Athens, and heard Plato: and at length rang'd himself in the number of Aristotle's Scholars, to whom he suc∣ceeded in the Government of his School▪ after he had withdrawn himself to Chalc••••, which was about the 180. Olympiad. They report likewise, that his Servant Pompylus was a very great Philosopher as Myronius Amastrius relates in the first of his a like Historical Chapters.

Theophrastus was a Man of great Judg∣ment, and who, as Pamphilus writes in the thirteenth Book of his Commentaries, de∣lighted very much in Comedies, and was the Person that instructed and Moul∣ded Menander. Moreover he was a Per∣son that would do Kindnesses voluntari∣ly; and was very affable to all Men. Cas-sander held him in High Esteem, and Ptolomy also sent him several Presents. He

was so extreamly Popular, and so greatly ••everenced by the Athenians, that one Agnonides who accused him of Irreligion, had much ado to escape th Punishment of the same Crime, for which he had accu∣sed Theophrastus. His Auditors ••looked to him from all parts, to the number of above two thousand.

In a Letter written to Phanias the Peri∣patetic, among other things touching the Decree made against Philosophers, he thus discourses: I am so far, says he, from cal∣ling together great Assemblies of the Peo∣ple, that I seldom appear in any Company. For by such a Retirement I have the advantage to review and correct my Wri∣tings. This was part of his Epistle to Phanias, wherein he calls him Scholar: Nevertheless, notwithstanding all his endowments, he made no Opposition to the Decree, but withdrew for some time, as did all the rest of the Philosophers. For Sophocles, the Son of Amphiclides, had made a Law, by which it was en∣acted and commanded, that none of the Philosophers should intrude themselves to preside in Schools, without the con∣sent of the People and Senate; and that whoever it were that disobey'd this De∣cree, should be punished with Death. But it pleased God that Philo prefixed a

day to answer to certain Treacheries by him committed; but then the Philoso∣phers returned, the Athenians having •• brogated that Law, the Philosophers were restored to their Employments, and The••∣phrastus presided as he did before in his School.

He was called before Tyrtamus, but Aristotle taking notice of the sub••imity of his Language and Discourses, changed his Name, and called him Theophrastus. He also had a great Esteem for Nicomachus the Son of Aristotle, and shewed him a more particular friendship, then it was usual for a Master to do: as Aristippus re∣ports in his fourth Book of the Delights of the Ancients.

It is reported, how that Aristotle should say the same thing of Callisthenes, and Theo∣phrastus, as Plato had uttered concerning him and Xenocrates; as we have men∣tion'd in another place; for of one he said that apprehended, he made all things plain, through the nimbleness and quick∣ness of his gentile Wit; but that the other was slow and heavy, and so thick-scull'd and dull, that the one required a Bridle, and the other Spurrs. Tis said, that he took possession of Aristotle's Garden, so soon as he was retired to Chalcis, by the Assistance of Demetrius Phalereus, who furnished him with Money.

He was wont to say, that 'twas better to trust a Horse without a Bridle, than to one irregular and improperly dispo∣sed.

To a certain person that at a great feast listened to others, but spoke not a word himself: If thou art ignorant, said he, thou dost well; but if thou art learned, 'tis thy Folly makes thee silent. He was always w••nt to have this saying in his Mouth, That there was nothing cost so dear as the waste of Time.

He was very old when hee dy'd; as having lived four score and five years, af∣ter he had retired a while from his former Exercises. Which produced this Epigram of ours upon him.

Th•••• vainly talk, that cry, unbend your Bow, L••••st by continual stress it slacker grow; For Theophrastus here his Bow unbent, His Labour quitted, and to Orcus went.

His Scholars beholding him ready to ••••pire upon his Death-bed, asked him, as t•••• reported, what commands he had to lay upon 'em before he departed this Life. To whom he returned this answer. I have nothing, said he, more to say, but only that this Life deceives us; for that it flatters us with many pleasing Dreams, under

the p••••t••••ce of Glory, but when 〈◊〉〈◊〉 th•••••• to live, Death comes and snatches us away: So that there is nothing more vain th••n the lo•• of Honour. My Dear friends live happi•••• and ••ear my words in mind: and either for∣get the saying (for the labour i•• gre••••) 〈◊〉〈◊〉 st••••fastly apply 〈◊〉〈◊〉 minds to it; for g•••••••• is the Glory that ••tt••••ds it. H••••ev•••• will not have undertake to advise 〈◊◊〉〈◊◊〉 of the two ••o Elect, but consider among 〈◊〉〈◊〉 solves, what ••e have to do. And with these words in his mouth he expir••d, 〈◊〉〈◊〉 was honourably attended at his Fu••••ral by all the Athenians, who followed him 〈◊〉〈◊〉 his Grave. ••••av••••in•••• reports, That wh•••• he was very old, he was wont to 〈◊〉〈◊〉 ••••∣ry'd about in a Litter: and after hi•• Hermippus testifies the same thing, ac∣knowledging that he had taken his Inf••••∣mation out of the History of Arces•••••••• the ••ytan••••••.

He left behind to Posterity several ••••∣numents of his sublime Wit, of which I think it but requisite to give the Readers Catalogue, to the end that there by it 〈◊〉〈◊〉 be known how great a Philosopher 〈◊〉〈◊〉 was

First several Treatis•••• under the na•••• of the Persons to whom they are dedica∣ted. A Book to Anaxagoras; an••••her to the same; one to Anaximenes; one to

Archel••us; one to those that belonged to the A••ademy, entituled▪ Acicar••us; one to E••pedocles; one en••it••led Eviades; one of Democritus; one entituled Megacles; a∣nother entituled Megarica. An Epitome of Aristotles Works; one Book of Com∣mentaries; one of Natural, Moral, and Ci∣vil Problems, and of Love; Seven of Aristotles Commentaries or Theophrastics.

Of Nature. Three Books of the Gods; one of Enthusiasm; an Epitome of Na∣tural Things; A tract against Naturallists; one Book of Nature; three more of Na∣ture; two Abridgments of natural things; eighteen more of Natural things; seven∣teen of various Opinions concerning Na∣tural things; one of Natural Problems; three of Motion; two more of Motion; three of Water; one of a River in Sicily; two of Meteors; two of Fire; one of Heaven; one of Nitre and Alum; two of things that putrifie; one of Stones; one of Metals; one of things that melt and coagulate; one of the Sea; one of Winds; two of things in dry places; two of Sublime things; one of Hot and Gold; one of Generation; ten of the Hi∣story of Plants; eight of the causes of them; five of Humours; one of Melan∣choly; one of Honey; eighteen first Propositions concerning Wine; one of

Drunkenness; one of Spirits; one of Hair; another of Juices, Flesh and Lea∣ther; one of things the sight of which is unexpected; one of things which are sub∣ject to wounds and bitings; seven of A∣nimals; and other six of Animals; one of Men; one of Animals that are thought to participate of Reason; One of the Pru∣dence and Manners, or Inclinations of Animals; one of Animals that dig them∣selves Holes and Dens; one of fortuito•••• Animals; 1182 Verses comprehending all sorts of Fruits and Animals; A question concerning the Soul; one of Sleeping and Waking; one of Labours; one of old Age; one of Thoughts; four of the Sight one of things that change their Colour one of Tears entituled Callisthenes; two of hearing; one of the Diversity of the vol∣ces of Animals of the same sort; one of Odours; two of Torment; one of Folly; one of the Palsi••; one of the Epilepsie; one of the Vertigo, and dazling of the Sight; one of the fainting of the Heart; one of Suffocation; one of Sweat; one of the Pestilence.

Mathematics. A Book of Numbers; one of Indivisible Lines; one of Measures; one of Harmony; three of Music; ano∣ther of Music; one of Great and Small; one of Images; one of Twi-lights and

Meridionals; one of Seasons; one of ••••thmetical Histories, according to Aug∣mentation; four of Geometrical Histories; •••••• Astrological Histories; one of Demo∣critus's Astrology.

Discourse. A Book of the Art of Rhe∣toric; one of Precepts for the Art of Rhetoric; seven sorts of the Art of Rhe∣toric; one of the Art of Poetry; one of Solo••cisins; one of a Word; one of proper Orations; of judicial Ora∣tions; one of Proposition and Narrati∣on; one of the Exemplar; one of the Collection of Words; one of Proverbs; one of Sentences; one of Favour; one of Provocation to Laughter; one of Beauty; of Praise; of Injuries; of Flat∣tery; of Tumult; of Comedy; one of History; six Books of the History of things spoken of God; of the Praises of the Gods; three of Lives; one of Solemnities; one of Confabulations; a Collection of Diogenes's Propositions; one of Calumny; two of things invent∣ed.

Of Reason. One how many ways a a Man may understand; one of true and false; three of false; two of terms; one of differences; one of Signs; five containing a Collection of Problems; one of the Judgment upon Syllogisms; one

of the solution of Syllogisms; one of Enthymemes; two of Epicheremes; Eigh∣teen Epicheremes; one of Affirmation and Negation; one of Occasions or Contra∣dictions; an Epitome of Definitions; two of Divisions; one of Causes; an Epitome of Analytics; three of the first Analytics; seven of the latter; a Pream∣ble of Topics; two of the deducation of Places; one of the Speculation of things that belong to contentious Discourse; two of Sophisms; one of Solutions; one of simple doubts; three of Controver∣sies; three Questions; Twenty four o∣ther Questions; one of the Collections of Metrodorus; one of Zenocratic Questi∣ons.

Of Manners. Of divine Felicity; a∣nother of human Felicity; of Volunta∣ry; of the Passions; of Vertue; of the differences of the Vertues; one of Plea∣sure, as well as Aristotle; of Choice; of Counsel; of Wise Men; of Faith re∣posed without cunning; three of Friend∣ship; one entituled Amatorious; another of Love; two of Liberallity; one of Pleasure Men take in Lying; of Dissi∣mulation; of Moral Figures; of Moral Schools.

Of Otconomics. Of Piety; of the means to instruct Children; of Vertue;

of Discipline: of Frugality: of what it is to give: of Experience: three Books of Epistles: more Epistles to Astycreon, Ph••••ias and Nicanor.

Of Commonwealths. Two Abstracts of Pla••••'s Common-wealth: of the Conditi∣on of a good Republic: three Books of Civil things: four of Civil Customs: two of Government: four of Politics for the time: three of Legislators: An Epitome of the Laws in ten Books: one of Laws: twenty four. of Laws dis∣posed according to Order and Alphabet: one of unjust Laws: one of an Oath: one to shew how Cities may be peopl'd. Of Kingdoms. One of a Kingdom: two more of a Kingdom: one of the E∣ducation of a King: one of Tyranny: one of Kingdom to Cassander: one of Riches. All these Books and Treatises were composed by Theophrastus.

I also met with his Will in these words. My will shall be well and duly performed, •••• I hope, if when I come to dye, it be no otherwise executed, than I have en∣joyned it by this my Testament. First, I give to Melanthus and Pancreon, the Sons of Leo, all my Moveables that belong to ••ly House. For what Hipparchus obliged me withal, I would have it expended up∣on the Reparations of the School, and

for adorning the Theatre much be•…•… it be possible than it was before: and ••et the Statue of Aristotle be set up in the Ora∣tory of the said School, with all the sacred Jewels that were there before. I would have also rebuilt the Portico adjoyning to the same School, in the same condition it was before, or better if possible; and that the Map of the World be set up a•• the lower End: and that an Altar be •• rected not far from it, the same in form•…•… the other, whether for Decency or Per∣fection. Moreover my Will is, That the Statue of Nicomachus be finished, a•…•… gave order to Praxiteles: but as for the Expences of setting it up, let him defray that charge himself, and let it be set up where my Executors shall think mo•…•… Convenient, whom I have for that pur∣pose named in my Will. Thus much in reference to the Oratory, and its sacred Jewels. Moreover I bequeath to my friends who are specially nominated in this my Will, and to those that will spend their time with them in Learning and Phi∣losophy, my Garden, Walk, and H••••∣ses adjoyning: upon condition however that none of them shall claim any parti∣cular property therein, nor go about to alienate 'em from their proper use: but that they shall be enjoyed in Common by

'em all, as a sacred place where they may similiarily visit one another; and dis∣course together like good friends. And these are they to whom I bequeath this Common Possession; viz. Hipparchus, Ne∣l••••••, Callio, Demoticus, Demaratus, Cal∣li••th••ues, Melantus, Pan••reo••, and▪ Ni∣••••ppus; to whom I add Aristotle the Son of Midias and Pythias; who if he please to addict himself to Philosophy, may en∣joy equal Privileges with the rest. I re∣commend him to his most ancient Friends, to take care that he be instructed in Phi∣losophy. For my part I desire to be buri∣ed in any part of the Garden, where they shall think most convenient, charging them not to be at any superfluous Expence, either upon my Funeral, or upon my Tomb. Which being done, my Will is, That Pom∣pylus, who lives in the House, take care of every thing, as he did before. To which purpose I recommend him to all that shall enjoy the forementioned Privileges, and that it be as much to his profit as may be. Moreover it is my Will, as I have former∣ly testified to Melantus and Pancreon, That there be an Assignation of two thousand Drachma's to Pompylus and Threptes my free'd Bondmen, who have served me faithfully; and, That this Assignation be made upon Hipparchus; besides those o∣ther

Emoluments which they have receiv∣ed at my hands; and that the said Assig∣nation be made over to them firmly in their own Names. Moreover I give them Sotomales, and a Servant Maid. As for my Boys, it is my Will that Molo, Cymo, and Parmeno be forthwith set at Liberty. As for Manes and Callias, I will not have them enfranchized till they have laboured four years longer in the Garden, so that there be no fault found with their Labour and Diligence: but then let them have their Freedom. Let my houshold Goods be appraised, and sold for the Benefit of those to whom I have bequeathed them, with this proviso, That Pompylus may have enough for his own use, as the Executors shall think reasonable. I give Cano to De∣motimus, and Donax to Neleus. As for E••bius▪ I would have him sold, and that Hipparchus give three thousand Drachma's to Callio. Had I not a respect for Hip∣parchus, as to a Man to whom I have been greatly beholding, and who is now per∣plexed in business of his own, I had joyn∣ed him with Melantus and Pancreon in the Execution of this my Will. But I thought it better to assign a sum of Money upon Hipparchus, than to put him to that trou∣ble. Therefore let Hipparchus pay Melan∣tus and Pancreon two Talents each; being

also bound by that means to furnish the ••••d Executors, as occasion shall require, with Money to defray the Expences in Execution of this my last Will and Testa∣ment. Which being done, I discharge him from all farther trouble, according to the Covenants and Articles between us. Moreover my will is▪ That all the Profit which Hipparchus receives from Chalcis in my Name, shall be entirely his own. Now for the Executors whom I desire to be Ex∣ecutors of this my last Will, let them be Hipparchus first, then Neleus, Strato, Cal∣lio, Demotimus, Callisthenes and Cresar∣chus.

This was Theophrastus's Will, of which a Copy being sealed with his Seal, was put into the hands of Hegesias, the Son of Hipparchus, Witnesses to it were Ca∣lippus the Pelanean, Philomelus Euonymus, Lysander▪ Hybeus, and Philo of Alo∣peca.

Olympiodorus also received another Du∣plicate of the same Will, in the presence of the same Witnesse•…•… Adimanthes another from Andrusthenes his Son, to which were other Witnesses, Acimuestes the Son of Cleobulus, Lysistratus the Son of Phido the Thrasian, Strato the Son of Arcesilaus of Lampsacum, Thesippus the Son of The∣sippus one of the Potters; and Dioscorides

the Son of Dionysius the E••icop•…•….

Some there are who affirm. That Er•…•…∣stratus the Physician was one of his Hear∣ers; which I will not contradict. How∣ever Strato succeeded him in his School.

The LIFE of STRATO.

STRATO, of whom Theophra∣stus makes mention in his Will, was a Native of Lampsacum, the Son of one Arcesilaus; a Man certainly of great Eloquence, and who formerly assum'd the Title of a Physician; as being by rea∣son of his great Industry superiour to other in those kinds of Speculations. But a∣mong other Employments that he had, he was tutour to Ptolomy Philadelphus; from whom they say he received a present of four and twenty Talents.

He began to precide in the forementio∣ned School, as Ap••ll••derus testifies in his Chronicles, in the hundred thirty third Olympiad, and held it eighteen years.

He wrote several Volumes, of which these were the chiefest: An Extract of Royal Philosophy; three Books of Enthu∣siasm; of Causes; of Vacuum; of Time;

of Light and Heavy; of the Heaven; of the Generation of Animals; of Coition; of the Faculties; of the Wit; of Growth and Nourishment; of Dreams; of the Sight; of Colds; of the Nature of Man; of Sickness; of Crises's; of Hunger; of dimness of Sight; of Animals whose Original was uncertain.

Of Discourse. Of Accident; of more and less; of Antecedent and Consequent; of a Definition; of the Principles of Pla∣ces; some Solutions of Doubts.

As to Manners. Of Felicity; three Books of Good; of Pleasure; of Strength; three of Justice; and a single Tract of Injustice.

As to Civils. Three Books of a King∣dom; two or three of a Magistrate; A Tract of Judgments; another of Metal∣lic Engines. He also wrote some Lives, and some Commentaries: but it is questi∣oned whether they were his or no.

There are also extant about 450 of his Epistles that begin, Strato to Arsinoe, Health.

He is reported to have been of so thin and exhausted a Constitution, that he was not sensible of his Death, as we have de∣scribed him in the following Epigram.

At length reduced to Skin and Bone, Strato was quite transparent grown. A Candle set in Mouth upright Would through his Cheeks have giv'n ye light. His Soul perceived it, and afraid Of catching cold, so thinly clad, Away she stole, as Nurses creep From Beds of sick Men, when asleep; Or as they steal from drinking Trade That leave the Reckoning to be paid; So parted Strato and his Soul, For whom all Athens did condole.

We meet with eight Strato's in all a∣mong the Writings of other Authors. The first, a hearer of Isocrates. The second our Philosopher himself. The third a Physi∣cian, the Disciple, or as others say, the Foster-Child of Erasistratus. The fourth was a Historian, who wrote the Wars of Philip and Perseus, who headed two Armies against the Romans. The sixth a writer of Epigrams. The seventh an An∣cient Physician as Aristotle testifies. The eighth a Peripapetic, who lived in Alexandra.

His Will is also Extant in this Form. Seeing that according to the Frail Condi∣tion of other Men, I must be laid in my Grave, I dispose before my Death of my Affairs. First my Will is, that Lampyrion

and Arcesilaus, be possessors of all that I have in my House. Moreover I assign the Expence of my Funeral upon the Money, which I have lying at Athens, charging my Executors that it be performed with all solemn Decency imaginable, but not superfluous. My Executors shall be Olym∣picus, Aristides, Mnesigenes, Hippocrates, Epicrates, Gorgylus, Diocles, Lyco, and Athanes. I leave Lyco Head of the School, as being not so full of business as the rest; besides that he has a Body able enough to undergo the Trouble. I also leave him all my Books, except those that I have written my self, with all the Vessels, Pots, and Carpets which I made use of when I entertained my Friends. My Will also is, That my Executors shall give to Epicrates, five hundred Drachma's and a Boy; such a one as Arcesilaus shall judge most convenient. Moreover my Will is, That Lampyrion and Arcesilaus shall cancel the Bonds which Daippus made for Hireus, that he may be discharged from them and their Heirs, of all dues and demands whatever. And in regard of the Kindnesses and Benefits which we have received from him, We order our Executors to pay him five hundred Drach∣ma's and a Boy, such a one as Arcesilans shall think fit, that he may live handsom∣ly.

I set free Diophantes, Dioctes, Ab•••• and Dromo: but as for Simmias, I leave him to Arcesilans. It is also my Will, that till. Arcesilaus shall return, that Hir•••• shall give up his Accompts to Olympicus, in the presence of Epicrates and the Re•••• of the Executors, deducting my Funeral Expences, and other necessary Ceremo∣nies. As for the rest of the Money re∣maining after the stating of the Accompts in the hands of Olympicus, let Arcesilaus take it to his own use, exacting nothing from him for Time or interest. Lastly, I desire Arcesilaus to cancel the Writings be∣tween me and Amimas, and the said Olym∣picus, which lye in the hands of Philo∣crates, the Son of Tisame••es. And the let them make me such a Monument •••• Arcesilaus, Olympicus and Lyco shall thi•••••• fitting. Thus you may see by what we have already said, he was a person of Note and for the Beauty, Variety and Grace of his discourse, worthy the Admiration of Posterity. Nevertheless he was more addicted to the Study of the Natural Sci∣ences than any other, as being the most Ancient, and that wherein the Greatest Wits had exercised their Ingenuities.

The LIFE of LYCO.

LYCO the Son of Astyanax of Troas, was a person of great Eloquence, and one that was every way fit to form and fashion the manners of young Men; for he was wont to say, That Shame and Praise were as requisite for Youth, as the Bridle and Spur for Horses.

You may understand by some Touches, what a great Person he was, whether it were for Discourse, or for the Interpreta∣tion of his own Conceptions. For hap∣pening to speak of a Poor Virgin, he said thus, That a Poor Virgin who being arriv'd to ripe. Years, and in the Flower of her Age, ••••d lies at home in her Fathers House, for •••••••• of a Portion to marry her, is an into∣lerable Burthen. And therefore tis repor∣ted that Antigonus speaking of him, com∣pared the Nature of Men to the Nature of Pears, saying that it was impossible to transport the Beauty and sweet Scent of one Pear into another, or to exchange the Graces of this, for the Endowments of that Man. And therefore in my O∣pinion we must seek for the true faculty of well expressing every thing, in several

Men, as we do for the sweetness and good∣ness of Pears, not all from one Tree▪ Which was the Reason that some Men considering the sweetness of his Dis∣course, put a G before the L, and called him Glyco, which signifies: as much▪ •• sweet. Besides he was a Man that alwa•••• wrote different from himself; such a Plenty of words he had at his command.

He often laught at those that repented themselves, for having idl'd away the••e Youth, without ever learning or impro∣ving their knowledge, with a Resolution by their diligence for the future, to repair the losses of their miss-spent time. For said he, They go about a thing which is al∣most impossible: for that the one had too late repented their folly, to think by wishes to re∣pair the defects of their Negligence: and they that betook themselves to Study in their old Age, though they were not quite out of their wits, yet they were next door by; and re∣sembled those that sought to see their faces i•• troubl'd Waters, or to find the Nature of a Right in a Crooked Line. He was wont to say, There were many that strove to out-doe one another at pleading and wrangling, but few that ventur'd for the Olympic Crown. And as for his Counsels, the Athenians found Benefit of 'em, more than once or twice.

There was never any Man more neat and curious in his Apparel than himself. For as Hermippus reports, he was wont to wear the most fashionable and the richest Stuffs he could buy; so that his Effeminacy in that particular was almost Incredible. However he was very much given to Exercise, and preferred Wrest∣ling before all others: by which means he was very strong, vigorous, and lusty. Antigonus the Carystian reports, that in his younger days he was very feeble and ten∣der of Body. But having Convenience in his Country of Wrestling, and hurling the Ball, he omitted no means that might render a Man active and lusty.

He was always welcome to Attalus and Eumenes, who with some few others held him in high Esteem, and many times gave him signal Testimonies of their Royal Munificence. Antigonus laboured by all ways imaginable to have had him in his House; but all his Hopes and Contri∣vances fail'd him. But he had such an Antipathy against Jerome the Peripatetic, that he of all the Philosophers was the only Person who absented himself from the annual Solemnity to which they were in∣vited, because he would not come into his Enemies Company. He governed the School forty two years from the day

that Lyco surrendered up the Employ∣ment to him, by his Will, which was in the Hundred twenty seventh Olympiad▪ Nor must I here forget to tell you, that he was a hearer of Panthoedes the Logi∣cian.

He died in the Seventy fourth year of his Age, being strangely tormented with the Gout; as we have describ'd him in the following Epigram.

Fettered in Oily Rag and Clo••t, Lyco long lay▪ tormented with the Gout; Till Death his Pain to ease, Cur'd him at once of Life and his Disease But here's the Wonder; He that alive could hardly Crawl, But still in danger of a Fall; When dead and stiff, ne'e stood to blun∣der▪ But in the twinkling of an Eye, To Pluto's Mansions in a Night could fly▪

There were also several other Lyco's. The first a Pythagorean: the second him∣self: the third a Writer of Verses; and the fourth a Maker of Epigrams.

We have also recovered his last Will, after much toil and diligent Search▪ which was to this Effect. My Will is, if

I cannot overcome the force of my pre∣sent Distemper, that my Estate shall be disposed as I hereby ordain. First, I give to Astyanax and Lyco, my two Nephews, all the Goods in my House; unless what I have borrowed or taken upon Mortgage in Athens, and what shall be expended upon the Solemnities of my Funeral. As for what I have in the City, and at Aegi∣na, I give it particularly to Lyco, because he bears my Name, and because we have liv'd long in great Friendship together, as it was his duty to do, because I have always looked upon him as my Son. I •• leave my walking place to my Friends and Familiars, Bulo, Callio, Aristo, Am∣phio, Lyco, Pytho, Aristomachus, Hero∣clius, Lycomedes, and to Lyco before-men∣tioned, my Brothers Son. Moreover I desire Bulo and Callio, and my other Friends to take Care that there be no want, nor superfluity at my Funeral. As for my part in Aegina, let Lyco see it distributed after my Decease to the Youngmen to buy 'em Oil for their Exercises, and that they may have an occasion to remember their Benefactor. I would have him advise with Diophantes, and Heraclides the Son of Demetrius, where to set up my Statue. As for my Estate in the City, I desire Ly∣co to pay every Man his due, and what

Bulo and Callio shall have laid out upon my Funeral; but for that Money let him charge it upon my Houshold Goods. Let him satisfy my Physicians, Pasithemis and Midas, Persons highly deserving by rea∣son of their great Skill, and for the pains they took about me in my Sick∣ness. I give to Callinus's Son, two fair Cups, and to his Wife two pretious Stones, and two Carpets, the one Shagged, the other smooth; a Jacket and two Pillows, that they may see we have not forgot 'em, as far as it stood with our Honour. I forgive Demetrins, made free long since, the Price of his Redemption, and or∣der him a Legacy of four Mina's beside. I give Micros his Freedom, and recom∣mend him to Lyco to instruct him for six Years. I also give Chares his Freedom, and order him his Being with Lyco, two Mi∣na's in Silver, and all the rest of my Books, except those which I never yet made publick, which I recommend to Callinus to publish. Moreover, let Syrus my free'd Man have four Mina's, and Menodora for his Servant-Maid, and if he owe me any more I freely discharge him. I give also five Mina's to Hilaras, a s••••ag Carpet, two Pillows, a figur'd Coverlet, and a Bed, such a one as she shall make choice of.

I also enfranchise the Mother of Mi∣cros, Noemo, Dio, The••, Euphrano and Hermyas. As for Agatho, I do not think it fit that he have his Freedom these two Years. And as for my Litter-Carriers, Ophelio, and Possidonius, let them stay four Years longer before they be set at Liberty. Moreover my Will is, That Demetrius, Crito, and Syrus have each of them a Bed, and one of my old Suits, such as Lyco shall think most Convenient. As for the place of my Burial, let Lyco consider whether he will bury me here, or in my House; for I am assur'd that he knows what is decent and comely as well as my self. And thus let him execute the Con∣tents of my Will, and all the rest is his own. The witnesses to this Will, were Callinus the Hermionean, Aristo of Chios, and Euphronius the Peanian.

He shewed himself in all his Actions that appertained either to Learning or the Study of Human Things, so wise, that his Prudence did not only extend it self to what was before his Eyes, but also to provide so well by his Will for all his Affairs, that he deserves to be a Pattern for every one to imitate.

The LIFE of DEMETRIƲS

DEMETRIƲS the Son of Ph••∣nostratus was a Native of Phalera, and Hearer of Theophrastus. But being a great pleader of Causes at Atheni▪ he got into that Credit by means of his Parts, that he was called to the Govern∣ment of the City; where he continued in the first rank of Dignity for ten whole Years, during which time, there were erected three Hundred and sixty Statues in his Honour, the most part of which were on Horseback, or drawn by Chari∣ots, with two Horses a-breast, and all fi∣nished in ten Months.

He began to be engag'd in publick Bu∣siness, as Demetrius the Magnesian testi∣fies in his Equivocals, at what time Har∣palus came to Athens, flying the sight of Alexander. He discharged the Trust re∣posed in him to a wonder, and held it a long time, to the great advantage of his Fellow-Citizens. For tho' at the beginning of his Government, he was not over∣much advanced in Honour and Wealth, however he left his City much w••••lthier

in Revenue, and adorned▪ with sumptu∣ous Buildings. He was descended, as Phavorinus reports, from one of the most noble Families in the City, that is to say, from that of the Canons, and as the same Author asserts in the second of his Com∣mentaries, he had a she Friend, whose name was Lamia, that was at his Service; but that he had suffered under Cleo, that which was neither for his▪ Honour nor Modesty.

Moreover Didymus recounts, that a certain Curtezan called him Charito-Ble∣••••arus, that is to say, Charmer of Ladies, and that another called him▪ Lampetes▪ as a great boaster of his Abilities to please Women. 'Tis reported that he fell blind at Alexandria; but that Serapis restor'd him his Sight, in praise of whom he wrote several Hymns, such as they sing now at this time.

However being in so much Credit a∣mong the Athenians, he could not avoid the assaults of Envy, to which all Men in high Degree are obnoxious. So that after he had escaped the Snares of some of his Maligners, he was at length in his absence condemned to Death. Never∣theless as Providence had ordered it, they could not seize his Person, and therefore like Madmen exercised their Rage upon

his Statues, some of which they threw in the Dirt, sold others, and buried several in the Sea, besides a great number that were broken and spoil'd, except one that was overlooked in the Castle.

This the Athenians did by the Command of King Demetrius, as Phavorinus testifies in his various History. Nor was this all▪ for us the same Phavorinus relates, they accused him of Irreligion in the Admini∣stration of the Government.

Moreover Hermippus relates, that he withdrew himself, after Cassander was put to Death, and sheltered himself with Pto∣lemy Soter for fear of Antigonus; and that after he had continued there a long time, he advised the King among other things to declare his Children, by his Wife ••••∣rydice, his Successors; but the King rejecting his Counsel, bequeath'd his Diadem to a Son that he had by Berenice; which was the Reason, that after his Fa∣thers Death, he kept Demetrius close in the Province, where he spent the re∣mainder of his days in a miserable Con∣dition.

He dyed as it were in his Sleep, being bit in the hand by an Asp as he lay slum∣bring, and was buried in the Province of Busiritis, near Diospolis, and we made him the following Epigram.

As wise Demetrius slumbring lay, An Aspi•• to his Hand made way: The Venom flew: and thus by ••apping One little Vein, Death caught him napping.

As for the Counsel, which he gave the King in his Epitome of the successions of Sotion, it diverted Ptolemy from his design of leaving the Kingdom to Philadelphus; upon this account; for, said he, If thou giv'st it the other, thou wilt never enjoy it thy self. However it were, this is certain, that M••nand••r the Comic Poet was accused at Atheus upon this particular Point, so that he narrow∣ly escaped his being Condemned to Death, for no other Reason, but because he had been Demetrius's Friend. But Telesphorus, Son in Law to Demetrius, made it his Bu∣siness to clear him of that Imputation.

He exceeded in number of Books and Verses, all the Peripatetics of his Age. Which Works of his were part Poetry, part History, partly of Government, and partly concerning Rhetoric. To which we may add his Speeches and Orations, as well at the Council-Table, as when employed in foreign Embassies. To give ye then a Catalogue of his Writings, They were these; Five Books of Laws;

two of the Citizens of Athens; one of Laws; two of Rhetoric; two of mili∣tary Discipline; two of the Iliads; four of the Odysses; one of a Republic; one of an Employment for ten Years; one of the Ionians; one of Embassies; one of Fidelity; one of Favour; one of For∣tune; one of Magnificence; one of Laws; one of Marriage; one of Obsta∣cles; one of Peace; one of Studies; one of time; one of Antiphanes; one of Time; Topics one; one of Sentences. Several others entituled Medon, Cleon, So∣crates, Erotics. Phaedonides, Ptolemy, Ar∣taxerxes, Aristomachus. Homerics. Aristides; Exhortatorius; Dionysius the Chalcidian; the incursion of the Athenians; the Proem of History; the sworn Harangue; Right. His Epistles making one Book: his Stile is Philosophical, sometimes intermixed with Rhetorical vigour, and force of Elo∣quence.

Understanding that the Athenians had pulled down his Images: However, said he, they have not overturned that Vertue for which they were set up.

He was wont to say, that the Eye-brows were Members, which were not to be de∣spised because of their smallness; for that by them we might understand the whole course of our Lives; that Riches were

not only blind, but Fortune their Mi∣stress. That Eloquence had as much power in Republicks, as the Sword in War. One day beholding a young De∣bauch, that liv'd a desolute Life; Look there said he, a perfect Mercury, with a Belly, Beard, and Privy-Parts. When he saw Men puffed up with Honour, he was wont to say, That the growing height should be taken down, and only the un∣derstanding left behind. He held it for a Maxim, That young Men were to pay Re∣verence to their Parents at Home, and in the Streets, and when they were alone, to respect themselves. Moreover that it was not proper for a Man to visit his Friends in Prosperity, without being called.

We meet with twenty more of the same Name: all Persons of note, and worthy to be remmembred. The first Orator of Chalcedon; the second our Philosopher; the third a Peripatetic of Constantinople; the fourth sirnamed Graphicus, a Person ready in Discourse, and a Painter with∣al; the fifth an Aspadian, and Disciple of of Apollodorus the Solensian; the sixth a Calatinian, who wrote twenty Books of Asia and Europe, and eight more of the acts of Antiochus and Ptole∣my, and of the Government of Africa,

under their Reigns; the eighth a Sophi∣ster, who wrote of the Art of Rhetoric, while he lived at Alexandria; the ninth a Grammarian of Adramytum, Sirnam'd Ixion, because he was thought to have put some affront upon Juno; the tenth a Grammarian of Cyrene, sirnamed Stannus, a Person of great Reputation; the ele∣venth a Sceptian, rich, noble, and a Lo∣ver of all learned Men, who left his E∣state to Metrodorus; the twelfth a Gram∣marian of Erythraea, registred among the Citizens of Temna; the thirteenth a Bi∣thynian, the Son of Diphylus a Stoic, and Disciple of Panaetius the Rhodian; the fourteenth an Orator of Smyrna. All these wrote in Prose.

The Poets of this name: the first was a Comedian, the second an Epic Poet, of whose Writings we find nothing ex∣tant but these Verses against Envious Per∣sons.

The Man whom lately Envious Fend So hotly to the Grave pursu'd, How do they now his Aid implore, That wrought his Bane but just before; They who contemn'd the vigorous Life, Are for the Tombstone now at strife.

The Man was scorn'd, who Shadows claim'd, And Potent Cities are inflam'd; To War they go, and slaughter make, As if the Idol were awake. And saw, well pleased, how bloody War Reveng'd his causless Massacre.

The third of Trasus, and a writer of Satyrs. The fourth, a troublesome Scrib∣ler of Iambics. The fifth a Statuary, of whom Polemo makes mention. The sixth and last an Erythraean, both a Historian and a Rhetorician.

The LIFE of HERACLIDES.

HERACLIDES, an Heracleote, the Son of Euthyphron, was a Per∣son of a great Estate. He came from Pontus to Athens, where he made it his Business to hear the Philosophers, and a∣mong the rest Spensippus, to whom he first became a Scholar; after that he went a∣mong the Pythagoreans, in imitation of Plato; and lastly was a Hearer of Aristo∣tle,

as Sotio testifies in his Book of Successi∣ons. He was very gorgeous in his Appa∣rel. He was shaped squat, and with his Belly strutting out; so that they gave him the nickname of Pompic, as one that made a great Show in the Streets, in∣stead of Pontic; otherwise he was a Man grave, and of a graceful Deport∣ment.

His Works also demonstrate the Excel∣lency and soundness of his Judgment. And first his Dialogues about the institu∣tion of evil Manners and Behaviour: One of Justice; one of Temperance; one of Piety; one of Strength; one of Ver∣tue; one of Vertue so generally taken; of Felicity; of a Prince; of Laws and things that are agreeable with them; of Words; of Bargains; of forc'd Love, otherwise en∣tituled Clinias; of the Understanding; of the Soul; of the Soul and Nature; of Images; against Democritus; of Hea∣ven; of things in Hell; two Books of Lives; of the Causes of Sickness; of Good; against Leno; against Metto; of the age of Homer, and Hesiod, and Archilochus in two Books; a tract of Mu∣sic; of things written by Sophocles and Euripides; of Music in two Books; one entituled Theorematic; of the three Tra∣gic Poets; Characters; four enarrations

of Heraclitus; an Enarration to Democri∣tus; two Books of Solutions; advertise∣ments to Dionysius; of Rhetoric in two Books; the Duty of an Orator, Entitu∣led Protagoras; the History of the Pytha∣goreans; of Inventions.

Here we are to understand that he han∣dles some of these Subjects under Comi∣cal Fictions, as Pleasure and Chastity; others under Tragical Fictions, as Piety, Power, and those things that are in Hell. He also keeps close to the Character of the Persons whom he introduces in his Dialogues, so that still a Philosopher speaks like a Philosopher, a Captain like a Cap∣tain, a Citizen like a Citizen. And be∣sides those Dialogues already mentioned, we meet with others that are of his Com∣position, concerning Geometry and Lo∣gic. In short he was a Man to whom no∣thing came amiss; as being furnished both with Matter, Phrases, and Words for all manner of Subjects and Discour∣ses.

Some report, that he set his Country free from the yoak of Tyranny, after he had put to death the Tyrant that held it in Subjection; and among the rest, Demetrius the Magnesian in his Homony∣mia's not only asserts this for Truth, but recites another Story of him; how that

he charged one of his Familiar Friend▪ to hide his Body after his Decease, where it might not be found, and that he should lay in his Bed a certain Snake, which he had privately foster'd in his House from a young one, on purpose that they might think he was taken by the Gods up into Heaven: That his Friend did as he was ordered, but that the Imposture wa•• discover'd. For his Fellow-Citizens flocking from all Parts to deisy him with their En∣comiums, the silly Snake terrified with the noise, came hissing from under the Bed-cloths, and frighted all the Compa∣ny out of the Room. By which means the Cheat being discovered, Heraclides wa•• adjudged quite another sort of a Man than he design'd to have been, which was the Reason we made him this Epigram.

Great Heraclides thought to cheat the World, To leave between his Sheets a Serpent furl'd; As if the Gods had ravish'd their Delight, To tast Ambrosial Food with them that Night. Tis true the Dragon might be call'd a Beast, But yet more Beast was he with Heaven to jest▪ For which, with a swift Palsey struck, his End Shew'd us how vainly Men with Gods contend.

Hippobotus avers the same. But Her∣mippus tells the Story of his Death quite another way. For he says, that the Hera∣•…•…es seeing their Country laid waste by Famine, deputed certain Persons to consult the Oracle of Apollo, about the redress of their Calamity. Whereupon Heraclides brib'd the Pythian Priestess and the Deputies, to the end, that at their return they might say, that their Coun∣try would not be reliev'd, till they had honoured Heraclides, the Son of Euthy∣pron, yet living, with a Crown of Gold, and plac'd him after his Death among the Hero's and Semi-Gods. Which was done accordingly: Nevertheless, they who were Actors in this Tragedy, got lit∣tle by it; for just as Heraclides was crown∣ed in the Theatre, he was struck with an Apoplexy, and the Commissioners with an Epilepsy, with such a giddiness in their Heads, which never left 'em 'till they breath'd out their Souls. And as for the Pythian Priestess, she dyed at the same instant; being bit by a venemous Snake in the Vestry.

Aristoxenus the Musician reports, That he wrote several Tragedies under the Ti∣tle of Thespis.

Cameleo also relates, That he stole the choicest of his Writings from Homer and

Hesiod. Moreover Autodorus an Epicure∣an Philosopher reprooves him for m•••• things which he writ in his Treatises of Justice. But Dyonisius the Mathematics an, or as others will have it, Spintha•…•… attributes those Writings to Sophocles, in his Parthenopea; which Autodorus be∣lieving to be false, when he comes to •••••• the same Verses in certain Commenta∣ries of his, he quotes 'em as made by Heraclides. Dyonisius thereupon signified to Autodorus his mistake; but the other still mistrusting the Truth, he sent him the Verses transeribed out of the Original Copy, conformable to Pancalus's Copy which Pancalus was Dyonisius's Friend But Autodorus still persisting in his Obstina∣cy, and affirming he could prove the con∣trary, Dionysius sent him the following Verses.

Thou must not think the wary Ape to nooze, And therefore seek out Cullies to abuse; For Senseless Heraclide's a Man well known, T'have eaten Shame, and drank to wash it down.

Besides this Heraclides, there were thirteen others. The first a native of the same Country, and a writer of Pyrrich Fancies. The second a Cumaean, who

wrote five Books of the Persian Story. The third a Cumaean, who wrote concern∣ing the Art of Rhetoric. The fourth a Calatinian, or Alexandrian, who set forth his Successions in six Books, and a Lem∣beatic Oration, entituled Lembas. The fifth of Alexandria, a Writer of the Per∣sian Proprieties. The sixth a Bargyleitan Logician, who wrote against Epicurus. The seventh a Nicesian Physician. The eighth a Tarentine Empiric. The ninth a writer of Precepts in Verse. The tenth a Phocian Statuary. The eleventh a smart Epigrammatist. The twelfth a Magnesian, who wrote a Poem, entituled Mithrida∣tics. The thirteenth an Astrologer, and our Philosopher makes the fourteenth.

The End of the fifth Book.

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* 23.1 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 * 23.2 Common woman; but if an ugly one, thou wilt have a † 23.3 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 * 23.4 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 † 23.5 Ravens than among * 23.6 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) * 23.7 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 † 23.8 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 * 23.9 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;* 23.10 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 * 23.11 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 * 23.12 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 * 23.13 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 * 23.14 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 * 23.15 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* 23.16 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 * 23.17 middle Finger and said, This is the Athenians * 23.18 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 * 23.19 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* 23.20 •••• 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* 23.21 (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 * 23.22 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 * 23.23 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 * 23.24 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 * 23.25 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* 23.26 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 * 23.27 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 * 23.28 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 * 23.29 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 * 23.30 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 * 23.31 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 * 23.32 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 * 23.33 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 * 23.34 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 * 23.35 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

* 23.36 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 * 23.37 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 * 23.38 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* 23.39 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* 23.40 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* 23.41 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* 23.42 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 * 23.43 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.)

* 23.44 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 * 23.45 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 * 23.46 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: * 23.47 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 * 23.48 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 * 23.49 support Gentility and Greatness without it: For (said he) out of a City there is no use of * 23.50 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 * 23.51 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 * 23.52 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 * 23.53 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 * 23.54 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 * 23.55 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 * 23.56 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 * 23.57 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 * 23.58 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 * 23.59 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* 23.60 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 * 23.61 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 * 23.62 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 * 23.63 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 * 23.64 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, * 23.65 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.

* 23.66 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 * 23.67 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 * 23.68 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, * 23.69 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.

* 23.70 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 * 23.71 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 * 23.72 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* 23.73 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* 23.74 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.

Diogenes Laertius, Containing the Lives, Opinions, and Sayings Of the most Eminent PHILOSOPHERS.

The Seventh Book.

Translated from the Greek by R. M.

The LIFE of ZENO.

ZENO, the Son of Mnaseas, or Demeas, a Cittiean, was born in a City of the Greeks, in the Island of Cyprus, inhabited by the Phoenicians.

He was wry-neck'd, with his Head leaning more to one Shoulder than the other; as Timotheus the Athenian relates;

in his Lives of the Philosophers. And A∣pollonius, the Tyrian, reports him to have been very lean and slender of Body, very tall, and of a swarthy Complexion. For which Reason, there were some that Nick-nam'd him The Aegyptian Sprigg, or Vine-Branch; as Chrysippus testifies in his first Book of Proverbs. Moreover, his Thighs were always swollen to excess; his Joints ill compacted, and weak. There∣fore, as Perseus writes in his Symposiacs, he declin'd all Invitations to plentiful Feasts; feeding most heartily upon Figs, either green, or dry'd in the Sun.

He was a ••••earer of Crates, as already has been said. Afterwards he adher'd to Stilpo and Xenocrates, for Ten Years together; as Timocrates asserts in his Dio. At what time, he also very much frequent∣ed Polemo's School. Hecaton likewise, and Apollonius the Tyrian, report, that upon his consulting the Oracle, What Course was fittest for a Man to take, that intended to regulate and govern his Life after the best manner? The Deity re∣turn'd for Answer, That he should keep Consortship with the Dead. Upon which, he fell to reading the Writings of the An∣cients.

As for Crates, he met with him by this Accident: Being bound for Greece, in a

Vessel from Phoenicia, which he had la∣den with Purple, he was cast away not far from the Piraeum. Thereupon, in a deep Melancholy for his Loss, he came to Athens, at that time Thirty years of Age; he sate himself down in a Book-Seller's Shop. When, after he had read a while in the Second Book of Xenophon's Com∣mentaries, pleas'd with the Subject, he enquir'd where any such Men dwelt? The Words were no sooner out of his Mouth, but Crates accidentally passing by, the Book-seller pointing to him, bid him follow that man. And so from that time forward he became a Hearer of Cra∣tes; whose Philosophy, as being that for which he had a great Reverence, he rea∣dily and quickly learnt; but his Modesty would never permit him to affect the im∣pudent Behaviour of Cynic Moroseness Crates therefore, having a mind to cure him of that same Bashfulness, gave him a Pot of Lentil-Potage to carry through the Street call'd * 23.75 Keramicum; but percei∣ving him to be asham'd, & that he hid his Pot under his Garment, with a Slap of his Cane he brake the Pipkin, so that the Liquid Potage ran down Zeno's Heels of a Colour somewhat ignominious. Upon which Zeno nimbly mending his Pace, Cra∣tes cry'd out, Hey—You Merchant of E••l∣skins,

whither away so fast? The Mischance will never spoil thy Marriage. Thus for some time he was a Hearer of Crates; at what time having written his Common∣wealth, several jok'd upon him, and* 23.76 said, * They were only the F—ts of the Dog's Tail.

Several other Treatises he wrote up∣on various Subjects, under the following Titles: Of Life according to Nature. Of Instinct, or the Nature of Man. Of the Affections. Of Decency. Of the Sight. Of the Law. Of Grecian Education. Of the Whole. Of Signs. Pythagoricals. Ʋni∣versals. Of Words. Five Homerical Problemes. Of Poetry. Of the Hearing. He was also the Author of certain Soluti∣ons of Questions, relating to several Sci∣ences: Two Books of Confutations, Com∣mentaries, Crates's Morals; which were all his Works.

At length he left Crates, and for twen∣ty years together heard the Persons be∣fore-nam'd; at what time he is reported to have us'd this Expression: 'Twas then that I only sail'd with a prosperous Gale, when I suffer'd Shipwrack. Some assert, that he spoke thus when he sojourn'd with Crates. But others ascertain us, that he liv'd at Athens when his Ship was cast away; and that when he heard the

News, he cry'd out, * Thou dost well O* 23.77 Fortune, thus to compel me to a Thread bare Cloak, and the Stoa, or the Philosopher Portico. Betaking himself therefore to the Poecile, or the Vary-colour'd Por∣tico, so call'd, from the great variety of Painting with which it was ado••••d by the hand of Polygnotus, designing it a Place of Peace and Quiet, that had been a Place of Sedition; he there began to teach his Philosophy, and read upon se∣veral Subjects. For in that Place, during the Government of the Thirty Tyrants no less than fourteen hundred of the A∣thenians had been put to Death.

Thither a great Number of Disciples flock'd to him; and for that reason they were call'd Stoics, who before from his own Name were call'd Zenonians▪ as Epicurus testifies in his Epistles. For∣merly also the Poets that frequented that Place, were call'd in like manner by the Name of Stoics, according to Eratosthe∣nes, in his Eighth Book of the Ancient Comedy; by whose means the Name be∣came very numerous.

By this time the Athenians had a high Esteem for Zeno; insomuch that they en∣trusted him with the Keys of the City-Gates, and honour'd him with a Crown of Gold, and a Brazen Statue. And

the same Honours his own Countrymen conferr'd upon him; believing his Statue to be an Ornament to their City. The Cittians of Sidon paid him the same Re∣spect. Antigonus also was his great Ad∣mirer; and when he came to Athen's, al∣ways went to hear him, and made him frequent Invitations to his own Court. To which, though he gave modest Denials himself, yet he sent Persaeus, one of his familiar Acquaintance, the Son of Deme∣trius, a Cittian by Birth, who flourish'd in the hundred and thirtieth Olympiad; at what time Zeno was far stricken in years. The Epistle sent him by Antigonus, ran in these Words, as it is recited by Apollonius the Tyrian, in his Life of Zeno.

King Antigonus to Zeno the Philoso∣pher, Greeting.

I Am apt to believe, that Fortune and Honour have render'd my Life much more remarkable than Thine: But on the other side, for Learning, Knowledge, and perfect Happiness, I cannot but think thee far above my self: Therefore have We sent thee this Invitation to Our Court; deeming thou will not be so unkind, as to deny Our Request. By all means therefore be sure to

let Me enjoy thy Society, upon the Recent of This; assuring thee, that thou shalt not be only Mine, but the Instructer of all the Macedonians. For he that is able to teach and conduct to Virtue the Prince of the Macedonians, must of necessity be no less sufficient to instruct his Subjects in the No∣ble Lessons of Fortitude and Probity. For such as is the Guide and Leader, 'tis most probable, that such will be the Disciples.

To which Zeno return'd the follow∣ing Answer.

Zeno, to King Antigonus, Health

I Applaud thy Desire of Learning, as be∣ing really true, and tending altogether to Benefit; not Vulgar, which only drives •••• the Corruption of Manners; for he that ap∣plies himself to the Love of Wisdom, deci∣ning those common Pleasures of the Cro•••• of Mortals, which only effeminate the So•••• of Youth, not only shews himself by Nature but by Choice, inclin'd to Virtue and Galla••∣try. And such a Person, endu'd with •• Noble and Generous Mind, with less Pra∣ctice, so his Teacher not being wanting •••• his Instructions, will readily and easily ••••∣tain to that Perfection which he aims 〈…〉〈…〉

Now then, as for my self, I lie fetter'd with the Distempers of Old Age, in the Eigh∣tieth Year of my Age; and therefore the Happiness of attending thy Person, is deny'd me: But I have sent thee one of my Disci∣ples, for Learning, Instruction, and what concerns the Mind, a Person equal to my self; but far surpassing me in Strength of Body; with whom conversing, Thou wilt not want whatever may conduce to compleat thy Felicity.

With this Epistle he sent away Persaeus and Philonides the Theban; of whose Fa∣miliarity with Antigonus, Epicurus makes mention in his Epistle to his Brother Ari∣stobulus.

To which I thought fit to add the De∣cree which the Athenians made in his behalf: Of which, this is the Copy.

The DECREE.

ARrhenides, then Governor, in the Ward of Acamantis, during the Sitting of the Fifth * 26.1 Prutany, the Thir∣teenth Day of August, and the Three and Twentieth of the Sitting of the said Prutany,

the Assembly of the Chief Magi∣strates, Hippo, Gratistoteles, Xynipeteo, Thra∣so, the Son of Thraso the Anacaean, with the rest of the Court, thus Decreed: Whereas Zeno, the Son of Mnaseus the Cit∣tian, has for many years liv'd a Philosophi∣cal Life in this City, and in all things has be∣hav'd himself like a Person of Virtue and Sin∣cerity, exhorting all Men that sought his In∣struction, to Honesty and Frugality; as also in his own Person setting a fair Example be∣fore their Eyes, by leading a Life altogether conformable to his Precepts; wishing him therefore all good Fortune, the People have thought meet to give a public Mark of their Commendations of Zeno, and to crown him with a Crown of Gold, according to the Laws, as the Reward of his Virtue and Temperance; and further, to erect for him a public Monu∣ment in the * 26.2 Ceramicum: Moreover, for making the Crown, and building the Tomb, the People have made choice of five Atheni∣ans, who shall also take care that this Decree be ingrav'd by the Public Scribe upon two Pillars; of which one shall be set up in the Academy, the other in the Lycaeum; and the public Treasurer to pay the Charges of the Engraving: to the end all men may know that the People of Athens understand how ••o value good Men, both living, and after their Decease. For Surveyors also, they make

Choice of Thraso the Anacaean, Philocles the Pyraean; Phoedrus, the Anaphlystian; Melo, the Acarnean; Mycethus, the Sym∣pelletean; and Dio, the Poeanean.

Antigonus the Carystian, affirms, That Zeno never deny'd himself to be a Cittian. For he himself being one who contribu∣ted to the Structure of the Bath, and be∣ing present when Zeno beheld the Inscri∣ption of Zeno the Philosopher, upon the Pillars; he heard him also desire, that the Addition of Cittian might be put in.

When he follow'd Crates, he made a Cup with a Cover to it, wherein he car∣ry'd his Money to supply Crates with Ne∣cessaries where-ever he went.

His Estate also was valu'd at a Thousand Talents when he first came into Greece; and it is said farther, that he us'd to lend his Money to the Sea-men upon Bottom∣ree.

In his Diet he was very sparing; a short pittance of Bread and ••oney, and a small Draught of sweet Wine satisfying his Hunger.

He rarely made Use of Boys; and once he took to his Bed an ordinary Maid-Servant, that he might not be thought to hate the Sex.

He liv'd in the House of Persaeus; who, thinking to please him, one time among the rest, brought him home a young Min∣strel; but so little did he regard his Friend's Kindness, that after he had stripp'd her, he deliver'd her back to the Embraces of Persaeus.

He was of so easie a Nature, that he could comply with all Humors; insomuch that he would drink to a Pitch with An∣tigonus, who would take him along with him, when he went to be merry with A∣ristocles the Harper; but then he would hide himself up for a time.

He avoided all Popularity, refusing to sit in the uppermost Seats, though the Crowd were far more troublesom to him. Nor would he be seen to walk with more then two or three at a time. And to o∣thers he gave Money to forbear thrusting upon him, and to keep off the Throng; as Cleanthes reports in his Treatise of Bra•••• Coyns. At another time, the People be∣ing gather'd about him, pointing to the Wooden Rails of the Altar, at the upp•••• end of the Stoa; This Altar, said he, for∣merly stood in the middle of the Portico, •••• because it was cumbersom, it was remov•• where it now stands by it self; in like man∣ner, if you would but stand a little further off, you would be less troublesom to Ʋs. A••

another time, Demochares, the Son of Laches, embracing him, and offering, if he desir'd it, to speak and write to An∣tigenus, as one that would be sure to sup∣ply him with whatever he wanted, he took it so hainously, that he would ne∣ver come into his Company more.

It is reported, That after Zeno's De∣cease, Antigonus should use this Expressi∣on; What a Sight have I lost! And there∣fore he made it his Request, by Thraso, his Ambassador to the Athenians, That he might be buried in the Ceramicum. And be∣ing ask'd, Why he so much admir'd him? Because, said the King, that after many and great Presents that I made him, he was ne∣ver the more vainly proud; but still the hum∣blest Person in the World.

Moreover, he was full of Doubts and Queries; and whatever he heard or read, he weigh'd it exactly: For which Reason, Timon, in his Silli, gives him this Chara∣cter;

Like Red-nos'd Bawd the Mortal there I saw, That in the shady Stoa laid the Law; Bedlam Phoenissa, Gammer Prate-apace; For you might think him Woman by his Face;

Her Wicker-Basket all the while ran o're 〈◊〉〈◊〉 But empty-headed as an old Bandore.

He was a diligent Observer of Philo the Logician, with whom he spent much of his Time; for which Reason he was ad∣mir'd by Zeno the younger, no less then his Master Diodorus.

Timon also derides the Shabbiness of his Attendants; who were all a sort of Needy, Rascally, Nasty Tatter-de-mallions.

Close at his Heels a Crowd of Varlets creep, Old Hats, Buy any Brooms, and Chim∣ney-Sweep, In Tatters, Rags and Jags, see where the Clown They follow; the meer Scum of all the Town.

He had a Morose, Dogged, Surly Look; and his Forehead was all furrow'd into Wrinkles. His Habit also was very mean, approaching next to Barbarous Penury, under pretence of Frugality.

When he reprov'd any Person, he was very quick and concise, not using many Words; nor would he do it too closely, but expressing himself at a distance; as when he twitted a spruce young Gallant, that pass'd slowly by him in his Chariot:

He does well, said he, to keep his Eyes off the Dirt; for he cannot see himself there, as he does in his Glass.

Another time, a certain Cynic, telling him, he had no Oil in his Cruse, desir'd him to bestow some upon him; to whom Zeno made Answer, He would give him none: As he was going away, he bid him take notice which of the two was the more impudent.

Being wantonly affected toward Chre∣monides, when the Lad and Cleanthes sate down, he rose up; at which Cleanthes admiring, I have heard, said he, the most skilful Physicians say, that the best Cure for a Swelling is Rest.

Two Persons at a Banquet, lying upon the same Couch, and Zeno observing, that he who lay uppermost, and next to himself, bobb'd the lowermost in the Tail with his Foot, he fell a butting the Bum of the next to him with his Knee. Upon which, the uppermost turning a∣bout; What's the Matter, said he, Dost think thy Neighbour felt any Pleasure?

To a great Lover of Boys, I fear me, said he, those Masters will never have much Wit, that are always conversing with Children.

He was wont to liken a neat Oration, that was nothing to the purpose, to the

Coyn of Alexandria, which was pleasing to the Eye, and flourish'd about with curious Letters, but never a whit the more in value for that; but those that were otherwise, to the Tetradrachma's of Athens, that were rudely and slovenly cut; many times surpassing those Ha∣rangues that were more politely writ.

When his Disciple Aristo recited some things without any Grace of Delivery, other things with a rash and over-confi∣dent Vehemence, he said to him, That 'twas impossible that any man should commit such Absurdities, whose Father had not be∣gotten him when he was drunk. Therefore he call'd him Prater and Babler. himself being a Person of few Words.

Observing a large Fish set before a no∣torious Glutton, that us'd to leave no∣thing for his Companions, he took away the Fish, as if he intended to have eaten it. To whom, not knowing well how to take it, How dost thou think, said he, thy Companions should bear with thy gree∣dy Appetite every day, if thou canst not brook my hearty Feeding for once?

Another time, when a young Stripling began to ask certain Questions, with a Peremptoriness not becoming his Age, he led the young Gentleman to the Look∣ing-Glass, and bidding him take good No∣tice

of his own Face; ask'd him, Whether be thought such Questions became his years?

To one who told him, That several of Antisthenes's Works did not please him, for which, he also appeal'd to the Judg∣ment of Sophoeles; he put the Question, Whether he thought well of any of the same Author's Writings? Who answering, That he had not seen all; Art not thou then a∣sham'd, said he, to cull and remember what Antisthenes has said amiss, and yet to take •…•…o Notice of what he has done well.

To one that found fault with the Bre∣vity of the Philosophers Sentences, he reply'd, That their very Syllables ought to be shorter then others, if it were possible.

To one that found fault with Polemo, for that he propounded one thing, and spoke another; knitting his Brows, Did it not shew, said he, how highly he preferr'd those things that were granted? He was wont to say, That a loud Voice and a vehement Gesture became an Orator, as they did an Actor; only that he was to beware how he splay'd with his Mouth, or skew-skaw'd his Lips to and again, as ma∣ny did, through difficulty of Utterance. Moreover, That they who spake well, were not to permit their Auditors Lei∣sure to stare, like Work-men who put their Pieces to shew. On the other side,

That it became the Hearer to be so in∣tent upon what was deliver'd, as not to permit himself time to take Notes.

To a young prating Fool that spake more then became him; Thy Ears, said he, are run into thy Tongue.

To a handsom young Man, that said, He did not believe a Philosopher could be in Love; There is nothing, said he, more irksom to us than Beauty.

He was wont to say; That most Philo∣sophers in many things were meer Fools; in slight and fortuitous things Illiterate. To which he added that of Caphesius the Piper, who, observing one of his Scholars to fill his Instrument with more Wind then was necessary, gave him a Rap, and told him withal, That good Play did not consist in Sound, but Sound in good Play.

Another time, a certain Rhodian, weal∣thy and handsom, came to him to be his Schollar; unwiling therefore to receive him, he bid him go fit upon the Stone-steps that lead to the Public Guild, to dirty his fine Cloak; and when he had done so, to go and live a while among the Beggars, that he might be accustom'd to their Tat∣ters; upon which the young man depart∣ed. He was wont to say, That there was nothing so mis∣becoming as Pride and Lof∣tiness, especially in young Men.

He advis'd all young Students, not to trouble their Brains about Words and Sounds, but to exercise their Minds about what was truly beneficial; for fear of at∣taining no farther then to a meer Smacke∣ring in Learning.

He admonish'd Youth to be careful in the Observance of all imaginable Decen∣cy and Modesty, both in their Gate, their Gestures and Habit; frequently repeat∣ing those Verses of Euripides concerning Capaneus.

A plentiful Estate supply'd his Wants; Yet all his Wealth ne'er made him vainly Proud; But humble still, as th'humblest of the Poor.

He was wont to say, That there was no greater Obstacle to the gaining of Knowledge, then Poetry; and that there was nothing which we stood more in need of then Time.

Being ask'ed, Who was a true Friend? he answer'd, The t'other My self.

Having discover'd one of his Servants in a piece of Thievery, he chastiz'd him severely; at what time the Servant cry∣ing our, What ill Luck had I to steal! And to be bang'd for thy pains; reply'd his Ma∣ster.

To a Minion of one of his familiar Friends, beholding him with a black and blue Eye; I see, said he, the Footsteps of Anger, not of Love.

To one that was anoited all over with precious Ointment; Who's this, said he, that smells so much of Woman?

To one Dionysius, a frequent Retra∣ctor of his own Opinions, who ask'd Why he did not correct himself? Because, said he, I do not believe thee.

To an impertinent young Man, that put the Question, Why we have two Ears, and but one Mouth? Because, said he, we should hear more, and speak less.

Another time, as he was sitting at a Banquet, and saying never a Word, to one that ask'd him the Reason why? Go tell the King, said he, that here is one knows how to hold his Peace. For it seems the Question was ask'd by one of Ptolomy's Ambassa∣dors, who were before not a little solici∣tous to know, what Character they should give of him to the King.

Being ask'd what he thought of Detra∣ction and opprobrious Words? He re∣ply'd, As if an Ambassador should be sent away without an Answer.

Apollonius Tyrius relates, That when Crates pull'd him away by the Cloak from Stilpo, he made him this Answer; Crates,

(said he) the best way to take a Philosopher, is, by the Ears; for if thou const prevail, thou hast me sure; but if thou forcest me, my Body perhaps may follow thee, but my Heart will continue with Stilpo.

He also liv'd with Diodorus, as Hippo∣batus relates; with whom he study'd Lo∣gic; wherein, when he came to be a Pro∣ficient, he repair'd to Polemo, with an intention to abate his Pride: Who, as it is reported, so soon as he saw him com∣ing, O Zeno, (cry'd he) I am not igno∣rant of thy creeping in at the Garden-Doors, to steal away my Precepts, and wear them after the Phoenician manner.

It is also farther said of him, That when his Master told him, there were se∣ven sorts of Logic in Human Dia∣lect; he ask'd his Master, what he would have to teach 'em all? Who, demanding a hundred, he gave him two hundred Pieces; such was his Affection to Learn∣ing. He is said to be the first also that defin'd the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Becom∣ing Duty, and wrote a Treatise concern∣ing it.

He was wont to transpose the two Verses of Hesiod thus;

The best of Men obedient lives To him that true Instruction gives:

And Good is he, by restless Pains, Who all things of himself attains.

Whereas in Hesiod they run thus;

The best of Men by restless pains, To all Things of himself attains; Nor Evil he, that yielding lives To him that true Instruction gives.

But Zeno thought him the better Man that gave Ear to true Instruction, and made a right Use of it, then he that of himself understood all things: For the one was Master of Ʋnderstanding only; but the other by Obedience put in execu∣tion what he understood.

Being ask'd, why he was so austere? He reply'd, That Humor empties when I take off my Cups. Lupins are bitter, but be∣ing steep'd in Water, become sweet. And Hecato testifies, That he would abate of his Severity at such kind of Compotations: being wont to say, That it was better for a man to falter with his Feet, then with his Tongue.

He affirm'd, That men became good by little and little; but that it was not a small thing to do good. Which Saying is by others attributed to Socrates.

He was a Person of extraordinary Pa∣tience, a moderate Feeder, affecting ge∣nerally a rare Diet; and never wore any other then a very thin Cloak: So that it was said of him,

Nor could the VVinter's Cold, nor pouring Rain, Nor scorching Heat, or Sickness tame this Man; But like the meanest of the Vulgar Crowd, All Seasons his Transparent Cloak with∣stood: For Day and Night, by restless Study charm'd, The Labour of his Mind his Body warm'd.

Nor were the Comic Poets aware of the Encomiums which they gave him, while they bestow'd their Jokes and Sar∣casms so freely upon him; among whom Philemon was one in his Comedy, call'd The Philosopher; where he cries,

A Parsnip serves for Bread, for Meat a Sprat; A Draught of VVater, and a Mess of Chat: And thus our new Philosopher has found A way to keep his VVits and Body sound.

Yet though he teach his Scholars to be poor And starve, they say, he has Disciples store.

Others father these Verses upon Posi∣dippus. And now it is almost grown into a Proverb, to say, More abstemious then the Philosopher: Which perhaps might be borrow'd from that of Posidippus, in his Metapherumeni.

And so may he become in some ten days, More abstinent then ever Zeno was.

And indeed he surpass'd all others for Goodliness of Form, and awful Gravity; nay, by the Heav'ns, in Felicity too: For he liv'd to Fourscore Years of Age, free from all Distempers, in perfect Health.

As for Persaeus, Famous in the Schools of Morality, he dy'd in the Threescore and Twelfth Year of his Age, being two and Twenty years old when he came first to Athens.

As for Zeno, he had been Master of his School for Eight and Fifty Years toge∣ther, as Apollonius testifies. At length, be∣ing arriv'd at that of Age, as he was going out of the School, he stumbl'd, and brake

his Finger. At what time, when his Hand hit upon the Ground, he recited that Verse out of Niobe.

I come; then to what End this Call?—

And so saying, he strangl'd himself, and so expir'd. Being dead, the Athenians buried him in the Ceramicum, and ho∣nour'd him according to the Decree be∣fore-mention'd, in Testimony of his sin∣gular Virtue. Upon whom Antipater the Sidonian, made the••g ram.

Here Cittium's Glory, Zeno the sublime, Now lies; who that he might. Olympus climb, Ne're Pelion upon Ossa strove to raise; No fam'd Herculean Deeds advano'd his Praise: For by his Virtue he found a Pathless way To Starry Mansions, and the Seats of Day.

To which, Zenodorus the Stoic, and Scholar of Diogenes, added another.

A frugal Life he liv'd, till Time did snow Majestic Rev'rence on his Aged Brow;

By Dint of VVit he made the Foe give Ground, VVhile for his VVeapons Masculine VVords he found, A Sect with matchless Vigor to defend, That Man's beloved Liberty maintain'd. VVhat though Phoenician born; from thence what Shame? VVas't not from thence the Mighty Cad∣mus came? VVho first taught Greece those Letters that have since Fill'd all the VVorld with Grecian Elo∣quence.

Then in Commendation of all the Sto∣ics in general, Athenaeus the Epigramma∣tist, thus expresses himself;

Oh happy Mortals, skill'd in Stoic Lor••, How does the World your Documents a∣dore! Virtue, they cry, 'tis Virtue, only She, That crowns the Soul with true Felicity. She guides Erroneous Man, and leads him right, Guards Pop'lous Cities from invading Might; While others, by the Charms of Pleasure sway'd, Are by their Pleasures to Destruction led.

These were the Monuments of Zeno's Name, That Stoic Doctrin rear'd to Stoic Fame; And fair Mnemosyne preserves 'em still, That Men may still be happy, They that will.

To which, we shall in the last Place, add this of our own.

Many Reports of Zeno's Death has Fame Spred through th'enquiring World: Some say, the Flame Of Nature dampt, his wasted▪ Fire went out; But the Report of being starv'd I doubt. Yet old he was; nor could his feeble Feet Sustain his feebler Body through the Street: Thus stepping forth his School, upon his Hand He fell; which soon the quick Disaster sprain'd. And then, as if admonish'd by the Fall, I come, he cry'd, what needs my Fate to call?

Demetrius the Mignesian, in his Equi∣vocals, reports, That Mnaseus, his Fa∣ther, as a Merchant, came frequently to Athens; where he bought several Socratic

Books, which he carry'd to his Son Zeno; so that he began to have a Kindness for Philosophy in his own Country: For which Reason he went to Athens, where he met with Crates: He seems also, saith he, to have limited the Mistakes of those that cavill'd about Negations; and then he adds, That his usual Oath was by the Fruit Capers; as Socrates swore by his Dog.

Others there are, and among the rest, Cassius the Sceptic, who blame Zeno for many things.

First, For pronouncing the Liberal Sci∣ences unprofitable, in the beginning of his Commonwealth.

Secondly, For saying, That he look'd upon all good Men, Parents of Children, Brothers of Brothers, and Kindred to be equally Enemies and Foes, Servants and Strangers one to another. But then, in his Commonwealth, he cries up only Honest Men, to be true Citizens, Friends, Kind∣red, and Free-men. So that Parents and Children among the Stoicks, are account∣ed as Enemies; meaning such as are not wise and virtuous.

In the next place, he holds Communi∣ty of Women in his Commonwealth; for∣bids the erecting of any Temples, Courts of Justice, or Public Places of Exercise

in any of his Cities; and will not allow the Use of Money, either for Trade, or Expences of Travel.

Then he ordains, That Men and Wo∣men should go all clad alike, and that no Part of the Body should be seen naked. All which were the chief Ordinances of his Republick; as Chrysippus testifies. Of Love-Matters, he writes at the Beginning of his Book, Entituled, The Art of Love. Upon which Subject, he has also wrote in his Diatribae. And some things of this Nature are to be found in Cassius and ••∣sidore the Rhetorician of Pergamum; who says, That there were several Opinions and Sayings of the Stoics look'd upon as Erroneous, expung'd and raz'd out by Athenodorus the Stoic, who was Keeper of the Library at Pergamum, which were af∣terwards re-inserted; Athenodorus▪ being discover'd, and narrowly escaping severe Punishment.

Besides our Philosopher, there were Four more of the same Name. The first, of Elea; the second, a Rhodian, and a Geographer; the next, an Historian, who wrote the Acts of Pyrrhus, in Italy and Sicily, with an Epitome of the Roman and Carthaginian History. The next, a Scholar of Chrysippus, who wrote little; but left several Scholars behind him. The

fifth, a Physitian of Herophilis, a Person of a solid Judgment, but no great Wri∣ter; the sixth, a Grammarian; whose E∣pigrams are commonly sold; the seventh, a Sydonian, and an Epicurean Philosopher, Famous both for Sence and Elocution.

As for Zeno's Disciples, they were ma∣ny in Number. Among the more Noble Sort, was Persaeus, the Son of Demetrius, a Cittian. This Person, some affirm to have been one of his familiar and inti∣mate Friends; others, That he was his Servant, and sent by Antigonus, to copy out his Writings; and to whose Son Al∣cyoneus, he was also Tutor. Of whom, when Antigonus had once a mind to make Trial, he sent a Messenger to him, with false, but sad Tidings; That his Farms were all sack'd and plunder'd by the Enemy: At which, when Persaeus seem'd to be somewhat disturb'd, and continu'd in a Melancholy Humor; Thou seest, said he, now, that Wealth is no indif∣ferent Thing. He wrote several Treatises, of Regal Government; The Commonwealth of Lacedaemon; Of Impiety; Thyestes; Of Marriage; Of wanton Love; Exhorta∣tions; Disputations, and Oracles, four Books; Commentaries upon Plato's Works, in seven Volumes.

Aristo, the Son of Miltiades, a Chiote; who wrote of Indifferency.

Herillus, the Chalcedonian, who assert∣ed Knowledge to be the End.

Dionysius of Heraclea, who asserted Pleasure to be the End; for being ex∣treamly troubl'd with sore Eyes, he could not be brought to think Pain indiffe∣rent.

Sphaerus, of Bosphorus; Cleanthes, the Son of Phanius, an Asiatic, who succeeded Zeno in his School. Which Person Zeno was wont to compare to hardn'd Steel, that was difficult to be engrav'd; but wherein the Impression once being made, lasted a long time before it was worn out. More∣over, after the Death of Zeno, Sphaerus became his Disciple likewise.

Next to these, the most Noted Disci∣ples of Zeno, were Athenodorus, of Soli; Philonides, of Thebes; Calippus, of Co∣rinth; Posidonius, of Alexandria; and Zeno, the Sidonian.

As for his Opinions, they were these; and not only his, but of all the Stoics in general; which we shall set down under several Heads, as it has been our Custom hitherto.

They divided Philosophy into Three Parts; Natural, Ethical, and Logical. Which Division was first made Use of by

Zeno the Cittian, in his Book of Reason; and Chrysippus, in his First Book of Phy∣sics; and by Diodorus Ephillus, in his First Book of Introductions to Opinions; Eudromus in his Moral Institutes; Dioge∣nes the Babylonian, and Posidonius.

Now these divided Parts, Apollodorus calls Places; Chrysippus and Eudemus, Spe∣cies's; others, Genus's: For they affirm Philosophy to be a Creature; comparing Logic to the Bones and Nerves, Ethics, to the Flesh; and Physics, to the Soul: And then again, to be like an Egg; of which they resemble Logic to the Shell; Ethics, to the White; and Physics, to the innermost Yolk. Others there are, who will have Philosophy to be like a fruitful Field; Logic representing the Hedge; Ethics, the Fruit; and Physic, the Soyl and Trees. Lastly, others among. 'em, compare it to a Beautiful City, surrounded with stately Walls, and under an excel∣lent Form of Government; not admit∣ting any Part to be preferr'd before the other; but affirming all Parts to be equal∣ly mixt. Some there are who place Lo∣gic in the first place; next Physics; and Ethics, last of all. Thus did Zeno, Chry∣sippus, Archidemus, and Eudemus. For P••olomean Diogenes begins with Ethics. Apollodorus ranks 'em in the second Place:

But Panaetius, and Posidonius, begin with Physics; as did also Phanius, the Kinsman of Posidonius, in his Treatise of Schools.

Cleanthes divides Philosophy into Six Parts; Logical, Rhetorical, Ethical, Po∣litical, Physical, and Theological. Others divide Logical into Two Parts; Rhetori∣cal and Logical. Others add the Defining Part, relating to Canons and Judgments. Which they make Use of, either to find out the Truth, and there they correct the Varieties of Fancy; or else, for the Knowledge of the Truth: for that things were understood by the most common Notions.

Rhetoric they affirm to be the Art of well Speaking and Discoursing of those things which are proper for Explanation. Logic, the Art of well Disputing of those things that are discours'd of by way of Question and Answer: and therefore they define it to be the Art of True and False, and of that which is Neither.

Now then for Rhetoric, they asserted it to be Threefold; Deliberative, Judi∣cial, and Demonstrative. And then, that it consisted of Three Parts; Invention, Elocution, and Disposition. Next, they divided Rhetorical Oration into Exordium, Relation, Confutation, and Epilogue.

Logic, they divided into the Places of Things signify'd, and of the Voice: The Place of Things signify'd, they subdivide into the Places of Things conceiv'd in the Fancy, and of Axioms, perfect Determi∣nations, Predicaments, Things alike, whether streight or supine, Genus's and Species's, consisting of Things fancy'd; as also of Arguments, Tropes, and Sil∣logisms, unnatural Sophisms, which are sometimes False, or True, or Negative, Sorites, and the like to them, Defective, Ambiguous, Conclusive, Obscure, Horn'd Sillogisms, Captious Argumentations, and those other, call'd Therizontes, or the Reapers.

But that the proper Place of Logic, al∣ready mention'd, related to the Voice, which shew'd the Sound of the Letter; what the Parts of Speech; and discover'd Soloecisms and Barbarisms, discours'd of Poems, Ambiguities, of Harmonious Sounds, of Music, of Terms, Periods, Divisions, and Sentences. Of all which, they accounted the Theory of Sillogisms the most useful; for that it explains the Demonstrative Part, and conduces much to the Reformation of Opinions, as the Assumption shews both Method and Me∣mory: Besides that, it is the readiest way to collect and infer: For a Sillogism is an Argument

collective from all things. Demonstra∣tion explains what is the least apprehend∣ed, by what is best understood. Fancy is the forming of Things in the Mind. Of which, the one is that which easily appre∣hends; the other with more difficulty, or not at all. That which easily apprehends, is that which they call the Discernment of Things, proceeding from that which is, according as it is, and deeply Chara∣cter'd and imprinted in the Mind. Where the Fancy cannot apprehend, it happens, that either the Thing is not, or not as it is; according to that which is call'd Mea∣sure and Form; or not as it is conceiv'd in the Soul and Fancy. Therefore of ne∣cessity Logic must be a Virtue compre∣hending many other Virtues: As, Aprop∣tosian; by which we understand what to consent to, and what to decline: Anei∣caioteta, a strong Perswasion of the Imper∣tinency of the Thing, so as not to submit our Reason to it: Anelexian, which is said to be such a Force of Perswasion of the Truth of a Thing, as not to be diswa∣ded from it: and Amataioteta; which is a Resolution not to be perswaded from one Thing to the contrary: For they hold Knowledge to be a certain and sure Ap∣prehension, or Habit in the Reception of Idea's immutable by Argument. And in∣deed,

a wise man may be apt to stumble in his Reason without the help of Logic; for that he is not able to distinguish Truth from Falshood, but by her Assist∣ance; nor to discern between Probable and Ambiguous; nor is there any putting or answering a Question without it. It extends it self also to Inconsiderateness in Negation; as likewise to things that are existent; so that it causes those whose Fancies are not well exercis'd, to devi∣ate into Folly and Irregularity. Nor is it otherwise that a wise Man shews his A∣cuteness, his Perspicacity, and his Shrewd∣ness in Reasoning: For it is the same thing rightly to discourse and argue, or to answer properly to a Question; which are every one requisite for a Person skill'd in Logic.

These were their Opinions in general; and now that we may not omit Particu∣lars, and their Sentiments touching the Art of Institution, which Diocles the Mag∣nesian has set down word for word in his Excursions of the Philosophers, we shall recite his Words. The Stoics (says he) are pleas'd to give the first place to their Discourse concerning Fancy and Sence, as being that by which we discern and judge how Truth may be known.

Fancy therefore, as it is thus read generally, the Consideration of Consent, of Apprehensi∣on and Ʋnderstanding, cannot subsist with∣out Fancy, in regard it precedes all other things; and the Mind, whose Duty it is to pronounce, utters forth in Words what it suffers from the Fancy. However, Fancy and Fantasm differ; for Fantasm is the O∣pinion of the Mind; as it happens when we dream. But Fancy is the Impression of a cer∣tain Form in the Mind, that is, a Muta∣tion, as Chrysippus calls it in his Treatise of the Soul. Nevertheless the Form is not imprinted like the Impression of a Seal: For it is impossible that several Figures should be stamp'd upon one and the same Superficies: For the Fancy receives its Notion from that which exists according as it is, as being im∣printed and stamp'd upon it; not from that which has no Existence, which cannot be done. Now of Fancies, as they say, some are sensible, others not sensible, if they be apprehended by the Sence or Sences. Insen∣sible; such Things as are comprehended in the Mind, as incorporeal Things, and such as are apprehended by Reason. Moreover, Sensible Fancies operate upon Things existent, by Approbation and Consent: Moreover, there are the Evidences of Fancies, if they work upon Things existent. Again, Fan∣cies are some Rational, others Irrational.

Rational, those of Rational Creatures. Ir∣rational, those of Creatures destitute of Rea∣son. If Rational, they are said to be Thoughts and Cogitations. But for Irratio∣nal, no Name has yet been found. Some Fancies are Artificial, others not. For an Artist fancies a Statue one way, an Ignorant Person another way. Sense, according •••• the Stoics, is a Spirit proceeding from the * 26.3 Principality of the Mind, and insin••ating it self into the Sences; and it is call'd The Apprehension, by their means, and the Ar∣chitecture of the Sences, which is the rea∣son that some are bad; and the Operation or Energy of the Sences. But Apprehen∣sion, say they, proceeds from the Sence of Black or White, Rough or Smooth: But those things which are collected by Demonstra∣tion, proceed from Reason; as that there are Gods, and that they take care of Humane Affairs: For, of things that are understood, some things are understood by Accident, some by Similitude, others by Proportion; some by Transmutation, others by Composition; and others by Contrariety. By Accident, sensible things are apprehended; by Simili∣tude, as Socrates by his Picture; by Pro∣portion, as Tityus and the Cyclops, by their Bulk; or a Pigmy, by his Smalness. And the Center of the Earth is distinguish'd by Proportion, from the Center of the lesser

Orbs. By change of Situation; as, Eyes in the Breast. By Composition, we understand a Hippo-Centaur; and by Contrariety, Life from Death. Naturally, we understand Ju∣stice and Goodness; and by Privation, Lame∣ness.

These are the Sentiments of the Stoics, concerning Fancy, Sence and Intelligence.

They hold the Apprehensive Faney to be the Judge of Truth; that is to say, of Truth that proceeds from that which is existent, according to the Opinions of Chrysippus, in his Twelfth Book of Physics, Antipater and Apollodorus. For Boethus numbers up several other Judges of it; as, the Mind, the Sence, the Appetite, and Knowledge: But Chrysippus dissenting from him, in his First Book of Reason, makes Sence and Anticipation to be the Judges of it; affirming Anticipation to be a Know∣ledge by Nature of Ʋniversals: Though some others of the more ancient Stoics allot that Excellency to right Reason.

As for Spaculative Logic▪ most do hold, That it ought to be referr'd to the Place of the Voice. Now the Voice is the Per∣cussion of the Air, and is properly sub∣jected to the Sense of Hearing, according to Diogenes the Babylonian, in his Treatise of the Voice. The Voice of a Beast is a violent Verberation of the Air; but the

Voice of Man is articulate, and proceeds from the Mind, as Diogenes asserts; and comes to perfection at Thirteen Years of Age; as Archedemus, in his Ninth Book of the Voice, Diogenes, Antipater, and Chrysippus, in his Third Book of Natural Things, affirm.

Now whatever acts, is a Body: But the Voice acts, when the Voice of the Speaker strikes the Ear of the Hearer. A Word is a Voice consisting of Letters; as for Example, Day. Speech is a signifi∣cant Voice, proceeding from the Under∣standing; as, It is Day. A Dialect is the various Pronunciation of a different Pro∣vince in the Greek Language; as, in the Attic Dialect, Thalatta; in the Ionic, He∣mere. The Elements of Words are the Four and Twenty Letters. In the Letter is to be included, the Element, the Cha∣racter, and the Name; as in α, Alpha. Of the Elements, there are seven Vocal, or Vowels; as, α, ε, η, ι, ο, υ, ω. Alpha, Epsilon, Eta, Iota, O-micron, Ʋpsilon, O-mega; and six Mutes; β, γ, δ, κ, π, τ. Beta, Gamma, Delta, Kappa, Pi, Tau. Now there is a Difference between Voice, and Word: For Voice is no more then a Sound; but a Word is articulate. Then a Word differs from a Sentence; for a Sen∣tence is always significant; a Word fre∣quently

without any Signification; as, * 26.4 Blitri.

A Speech also and Pronunciation differ; for Sounds are pronounc'd, but things are pronounc'd; which also may be read.

Of Speech there are five Parts, as Dio∣genes and Chrysippus assert; Name, Appel∣lation, Word, Conjunction, and Article; to which Antipater adds the Medium.

Appellation, according to Diogenes, is that Part of Speech, which shews the common Quality; as, a Man, a Horse.

The Name, is that Part of Speech, which denotes the proper Quality; as, Diogenes, Socrates.

A Word demonstrates the separate Pre∣dicate; as, Diogenes. Or, as others say, a Principle of Speech without a Case, signifying the Act of any Person; as, I write, I speak.

A Conjunction is a Part of Speech with∣out a Case, binding together the Parts of Sentences.

An Article is a Part of Speech declin'd; distinguishing the Genus's of Names; as, He, of This, of That, They, These, Those.

The Excellencies of Speech are Five; * 26.5 Graeoism, Perspicuity, Conciseness, De∣corum, and Composure.

Graecism, is a true Pronunciation accord∣ing to Art, and not according to vulgar Custom.

Perspicuity, is a manner of Utterance, familiarly expressing the Meaning of the Person.

Conciseness, is a Speech comprehending only what is necessary for the Explanati∣on of the Matter.

Decorum, is the Choice of Words pro∣per for the Subject.

Composure, is the avoiding of Impropri∣eties.

Barbarism, is the Use of Words, contra∣ry to the Custom of the flourishing Greek.

Soloecism, is a Speech incongruously ut∣ter'd.

A Poem, is a Speech consisting of Num∣ber and Measure, more lofty then Prose; as, the vast Earth, and Air sublime.

Poetry, is a significant Poem, compre∣hending the Imitation of Things, both Humane and Divine.

A Definition, is a Speech aptly expres∣sed by way of Explication, according to Antipater, in his Book of Definitions; by Chrysippus call'd Apodosis.

Description, is a Speech introducing Matter by way of I igurative Demonstra∣tion: or, a Definition, more barely ex∣pressing the force of the Definition.

A Genus, is the Conception of several inseparable Thoughts; as, when we say, a

Living Creature; for that this comprehends all Creatures in particular.

A Thought, is the Fantasm of the Mind, neither any Entity, or Quality; but as it were an Entity, and as it were a Qua∣lity; as when a Man thinks of a Horse that is not present.

Species is comprehended in the Genus, as Man is comprehended under Creature. And the most general Genus is that which being a Genus of it self, has no other Genus. And the most Specifical Species is that, which having no Species of it self, has no other Species; as, Socrates.

Division, is a dividing of the Genus in∣to all the Species's which it contains; as, when we say, Of Creatures, some are Ra∣tional, some Irrational.

Contrary Division, is a Division of the Genus into the Species, as it were by way of Negation; as, when we say, Of Be∣ings, some are good, some are not good; and of those Things which are not good, some are evil, some are indifferent.

Partition, is a ranking the Genus in se∣veral Places; as, when we say, Of good Things, some relate to the Soul, some to the Body.

Amphibolie, is a Sentence that may be constru'd two ways; so that several Mean∣ings may be collected from it.

Logic, is the Knowledge of Truth▪ Falshood, and that which is neither; and it relates as well to Things that signi∣fie, as to things that are signify'd.

In the Place of Things signify'd, they treat of Things Dicible, of perfect Con∣clusions, Axioms, and Syllogisms; of De∣fectives, Predicaments, Actives, Passives.

Things Dicible, are such things as may be spoken according to Logical Phan∣sie.

Of which, some are by the Stoics said to be perfect, others deficient.

Deficient, are those things that are im∣perfectly utter'd; as, when we say, He writes; the Question is, Who writes?

Perfect, where the Sentence is perfect; as when we say, Socrates writes. The Predicaments therefore are number'd a∣mong Things imperfectly said; but in the Number of Perfect Things, Axioms, Syllo∣gisms, Questions and Answers are to be reckon'd.

A Predicate, is that of which something is pronounc'd; or according to Apollodo∣rus, a Thing coupl'd to one or more Things; or an imperfect Word coupl'd with a right Case, to produce a Maxim.

Of Predicates, some consist of Noun, and Verb; as when we say, To sail by Rocks: Others are Active, others Pas∣sive, and others Neutral.

Active, which are constru'd with an ob∣lique Case, to produce a Predicate; as, when we say, He hears, he sees, he speaks.

Passives, which are constru'd with a Passive Particle; as, I am heard, I am seen.

Neuters, which are neither Active nor Passive; as, to be wise, to walk.

Contra-Passives, are such, as in Passive Voices cease to be Passive, as being A∣ctions; as for Example; when we say, He is shav'd; for the Word comprehends the Person that is shav'd.

Oblique Cases are the Genitive, the Da∣tive, and the Accusative.

An * 26.6 Axiom is that which is affirm'd to be either True or False; or as Chrysip∣pus defines it, a Perfect Thing to be de∣ny'd or affirm'd, as to what is in it self.

A Maxim affirms or denies what is in it self; as, It is Day; Dio walks: For he that says, It is Day, seems to affirm that it is Day; for if it be Day, 'tis true what is pronounc'd; if not, the Maxim is false.

Now there is a Difference between a Maxim, a Question, and Interrogation; for there is the Imperative, Adjurative, Optative, the Subjunctive, the Vocative, and a Thing like a Maxim.

An Axiom, is, when in speaking, we pronounce a Thing either to be True or False.

A Question, is perfectly like an Axiom; but which requires an Answer, Whether it be so or no? as, when we ask, Is it Day? Which is neither true nor false; but when we answer, It is Day; then it becomes an Axiom.

An Interrogation, is when we cannot answer punctually to the Thing, Yes, or No; but, He dwells in such a Place.

An Imperative, is when we command in speaking.

But Thou, repair to Inachus's Ford.

A Vocative, When they that speak, call upon some Person or other.

Renowned King of Men, O Agamemnon▪

An Enunciate, is when we utter so me∣thing like an Axiom; which being re∣dundant in some Part, or defective, can∣not be call'd an Axiom.

And is not this a pleasant Abode for Vir∣gins?

Is this same Shepherd like a Son of Priam?

Where the Questions are ambiguous, and a Man knows not well what to an∣swer: For Questions and Interrogations are neither true nor false; whereas E∣nunciates

are either true or false.

Of Enunciates, some are Plain and Sim∣ple, or not; as Chrysippus, Archedemus, Antipater, and Crinis affirm.

Simple, Wherein there is nothing of Ambiguity; as for Example, It is Day.

Not Simple, Where the Proposition is ambiguous; as, If it be Day; or else consists of more then one Proposition: If it be Day, 'tis Light.

Among Simple Enunciates, there is the Enunciative, the Negative, the Privative, the Categorical, the Predicamental, and the Indefinite.

Among the Compound Enunciates, there is the Complex, the Connex'd, the Causal, that which proves the most, and that which proves the least, and the Ne∣gative; as, when we say, It is not Day; but he affirms, It is Day. Of which, the Superenunciative is a Species; which Super∣enunciative is the Negative of a Negative; Not that it is not Day; for he asserts, It is Day.

The Negative consists of the Negative Particle, and the Predioate; as, No Man walks.

The Privative, is that which consists of the Privative Particle, and the Axiom, or Congruity, according to its Efficacy; Such a one is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Inhumane.

A Praedicative, consists of a right Case, and a Praedicate; as, Dio walks.

An Indefinite consists of an Indefinite Particle, or Indefinite Parts; as, a cer∣tain Man walks; He is mov'd.

The connex'd Enunciate, according to Chrysippus, and Diogenes, which consists of the Conjunction Copulative, If; for the Connexion is plain by the Con∣sequence of the Second to the First; be∣ginning in the Enunciate, and ending in the Enunciate; If it is Day, 'tis Light: For if the First be, the Second must be true.

A Complex Enunciate, is that which is joyn'd together by certain Complex'd Copulatives; It is both Day and Light.

Disjunctive, is that which is joyn'd to∣gether by a Disjunctive Copulative; as, Either it is Day, or it is Night. Which Disjunctive shews, that one of the Max∣ims must be false. The Causal, is that which is knit together by the Particle Because; as, Because it is Day, it is Light; as if the First were the Cause of the Second.

That which demonstrates the Greater, is joyn'd together by the Word Rather, plac'd in the midst of the Enunciate. It is Day, rather then Night.

That which demonstrates the Less, is quite contrary to the former; as, when

we say, It is less Day then Night.

Other Maxims there are which mutu∣ally contradict one another, according to Truth and Falshood: of which one is the denial of the other: For Example, It is Day, and it is not Day.

Therefore a true connex'd Maxim is, where the Opposition in the End is re∣pugnant to the chief Intention of the Be∣ginning: For example; If it be Day, 'tis Light. Which is true, in regard he that opposes, and says, 'tis not Light, contra∣dicts the Affirmative, It is Day.

A Connex'd Enunciate is either false, where the Opposite in the End, is not repugnant to the Beginning; as, If it be Day, Dio walks: for that Part, Dio walks, is no way repugnant to If it be Day.

But a true connex'd Enunciate, is that which beginning with a Truth, ends with the Consequence, as thus; Because it is Day, the Sun shines upon the Earth.

But a false Connex'd Enunciate either begins with a Falshood, or does not end in a Consequence: For it does not fol∣low, because it is Day, that Dio walks.

A true Causal Enunciate, is, where the first Part ends in a Consequence, yet the End is not the Consequence, of the Begin∣ning: For example; Because it is Day, it is Light. For it follows, That because it is

Day, it is Light; but it does not follow, that, it is Light because it is Day.

A false Causal Enunciate, is, where it either begins with a Falshood, or does not end with a Consequence: For exam∣ple; Because it is Night, Dio walks.

A Probable Enunciate, is that which in∣duces to a Consent: As thus; Whatever she be, that brings forth, is the Mother of that Birth. This is false; for no Bird is the Mother of an Egg.

Moreover, there are some things Pos∣sible, others Impossible; some things ne∣cessarily must be; others, for which there is no necessity they should be.

Possible, is that which demonstrates a Thing to be true, so that there is no∣thing external which opposes that Truth; as thus; Diocles lives.

Impossible, is that which cannot be pro∣ved to be true; as, that the Earth flies.

Necessary, is that which being true, can∣not be prov'd to be false: Or, may be so prov'd, but that certain external things convince us to the contrary: as, Virtue is profitable.

Not Necessary, is that which is true, yet may be false, if external things do not oppose it; as, Dio walks.

A Likely Enunciate, is that, for which there are several Reasons that it may be

true; as, That we shall live till the next Day.

There are other Distinctions, Transiti∣ons and Conversions of Enunciates out of one into another; of which we shall speak more at large.

But now, an Argument, as Crinis as∣serts, is that which consists of a Proposi∣tion, an Assumption, and an Inference: as thus; If it be Day, 'tis Light: But it is Day; there's the Assumption; therefore it is Light; and that's the Inference.

A Mood, is, as it were, the Figure of an Argument: as for example; If it be the first, then the second; but it is the first, therefore the second.

A Hypothetic Argument is compos'd out of both, as thus; If Plato lives, be breaths; but the first is true; therefore the latter. Which sort of Argument was in∣troduc'd to avoid Prolixity of Words in the Composition of Arguments, that might otherwise require a long Assumpti∣on, and a long Inference; and therefore it is more concise to say, If B. there∣fore A.

Again, there are some Syllogisms ad∣mit of a Conclusion; others, not.

They admit no Conclusion, where the Opposite in the Conclusion is repugnant to the Connexion of the Proposition: as

thus; If it be Day, 'tis Light; but it is Day; therefore Dio walks.

Of Conclusive Syllogisms, some are said to be Conclusive equivocally to the Ge∣nus; others, collectively.

Collective Arguments, are such as either need no Demonstration, or leading to Demonstration, by the means of one or more Positions; as, If Dio walks, there∣fore Dio moves.

Conclusive Arguments in Specie, are such as do not collect Syllogistically: For ex∣ample; This is false: 'Tis either Day, or 'tis Night: But it is Day; therefore 'tis not Night.

Arguments not Syllogistical, are such as resemble Syllogisms, but conclude no∣thing: For example; If Dio be a Horse▪ Dio is a Creature; therefore Dio is no Crea∣ture.

Arguments are either true or false.

Those that are True, are collected from true Things: as thus; If Virtue be profi∣table, Vice is hurtful.

False, are they that contain something of Falshood in the Propositions; or else, such as conclude nothing: For example; If it be Day, 'tis Light; but it is Day; therefore Dio walks.

Arguments, also are either Possible, or Impossible; Necessary, or Unnecessary.

There are others call'd Anopodeicti; because they require no Demonstration.

Other Sorts are enumerated by others; but Chrysippus reduces them to five Sorts; from which all manner of Arguments may be taken.

The first is Demonstrative; where the whole Argument is compos'd of Con∣joyn'd and Antecedent; and where some∣thing conjoyn'd begins, and the Conclu∣sion infers. If the First, the Second; but the First; therefore the Second.

The Second Mood is, where there be∣ing two Opposites in the Proportion, the Conclusion is opposite to the Assumption; as, If it be Day, 'tis Light; but it is Night; therefore it is not Day. Where the Assum∣ption rises from the opposite Consequent, and the Conclusion from the Antecedent consequent.

The Third Mood, is that which infers from a Negative Complication in the Proposition, and from one of those Sup∣positions in the Complication, infers something opposite to all the rest. Plato is not dead, and yet living; but Plato is dead; therefore he is not alive.

The Fourth is, which from a disjun∣ctive Proposition, and something contain'd in the Disjunctives, concludes in opposi∣tion to the rest. Either it is first or second;

but it is the first; therefore it is not the se∣cond.

The Fifth is, where the whole Argu∣ment being disjunctive, the Conclusion infers from the Disjunctive, and one of those things which are opposite in the Disjunctive: as thus; Either it is Day, or it is Night; but it is not Night; therefore it is Day. For from Truth, Truth follows, according to the Opinion of the Stoics. It is Day, therefore 'tis Light. And Falshood follows Falshood: as thus; 'Tis false that it is Night, therefore 'tis false that it is dark. Nor do they infer a Truth from what is false. The Earth flies, therefore the Earth is. For when we affirm the Earth to be, it is not necessary that it should fly.

There are other Arguments, which are call'd Involv'd, and Latens; other O••••∣des, or of little Importance.

The Obscure, or * 26.7 Involv'd: as thus; Two are not a few, nor Three; if not these, then not Four; and so to Ten: But Two are a few; therefore Ten.

The Otis, is a Conjunctive Argument, consisting of Finite, and Infinite; having both Assumption, and Conclusion: as, If he be not here, he is not at Rhodes.

This is the Logic of the Stoics; to which they are so bigotted▪ that they be∣lieve the Logician to be the only Wise

Man; for that all things are to be dis∣cern'd by the Speculation of Words; and for that all Natural and Moral Studies stand in need of Logical Assistance.

Thus much of the Rational Part of their Philosophy: Now their Moral Philo∣sophy they divide under several Heads, or Places; under the Titles of Natural In∣clination, of Good and Evil Things; of the Affections, of Virtue, of the End, of Primary Dignity, of Actions, and Du∣ties, of Exhortations, and Dehortations: which are the more nice Distinctions of Chrysippus, Archedemus, Zeno of Tarsus, Apollodorus, Diogenes, Antipater, and Possidonius. For Zeno the Cittian, and Cleanthes, as being more ancient, handled these Matters more plainly, and with less Subtilty. However, they divided this Part of Philosophy into Natural and Phy∣sical; and held, that Self preservation was the first of all Desires infus'd into all Creatures, by the Dictates and Instinct of Nature: as Chrysippus asserts in his First Book De Finibus; alledging, That the first thing which was familiar and inhe∣rent to every Creature, was the Notion of that Sympathy and Concord which is between every Creature: which it was not probable, that the Creature could ei∣ther alienate or create in himself; it re∣mains,

that all Creatures accord by Na∣ture. And thus it comes to pass, that they withstand and repel what is hurtful, and embrace what is delightful and bene∣ficial.

But whereas there are some who affirm▪ That the Desire of Pleasure was the first Appetency infus'd into the Creatures, the Stoics deny it: For, say they, If there be any such Thing as Pleasure, it is only an additional Thing, which Nature seeking of her self, receives, as pleasing to the Constitution of the Body. And hence it is, that the Creatures become chearful and vigorous, and that Plants and Trees spread and flourish. Neither has Nature, they say, made any Distinction between Plants and Animals, so as to distribute those Desires into either, without Sence and Appetite; so that we our selves covet many things after the nature of Plants: But this Desire being augmented in Ani∣mals, the Use of which leads 'em to co∣vet things most familiar to their Notions; in them Nature, and a sort of Reason governs this Appetite: for Animals are a sort of Rational Creatures, to whom Reason is bequeath'd in a more perfect manner then to Plants; therefore Nature prompts 'em by a kind of Reason, to live the most commodiously they can. And

therefore Zeno, in his Treatise of the Na∣ture of Man, affirms the End, to be no more then to live correspondent to the Laws of Nature; which i, to live virtu∣ously: Which was also the Opinion of Cleanthes, Possidonius, and Hecato. A∣gain, That it was the same Thing to live virtuously, as to live according to the Experience of those things that fall out according to Nature. And therefore the End, is to live close up to Nature, that is, according to his own, and the Nature of all Things, acting nothing which the com∣mon Law of Nature forbids; which is the true Law diffus'd through all the Creatures, and the same in Jove, the principal Governor and Upholder of all things. And hence the Virtue of a hap∣py Man, and the Prosperity of Life, when he acts all things according to the Sym∣phony and Agreement of that Daemon in every one, with the Will of the Supream Governor. Diogenes therefore asserts the End to be no other, then to acquiesce in the Reason of those things which are according to Nature. Archedemus, That it is to live in the Observance of all things that are decent. Chrysippus also asserts, That we ought to live according to Na∣ture, as well that which is Common, as that which is properly humane. But Cle∣anthes

admits only Common, and not any Particular Nature, to be our Guide; That Virtue is an acknowledg'd Habit or Disposition, and that it is desirable for its own sake, and not out of Fear, or Hope, or for the sake of any external Thing; and that Happiness consists in it, the Soul being made for the convenience of the whole Life: but that the Rational Crea∣ture, is sometimes perverted by the allure∣ments of Outward Things, sometimes by the Perswasions of Education and Friend∣ship; for that Nature infuses innocent Desires.

There is another sort of Vertue, com∣monly and every where a Perfection, as that of a Statue: another invisible, as Health: another sort speculative, as Pru∣dence. Hecato also asserts, That there are certain Scientifical and Speculative Virtues, that derive their Being from Contemplati∣on; as Prudence and Justice: others, that come not within the Verge of Speculati∣on; as Health: for that Health may at∣tend upon a Mad Man, who has a kind of defective Speculation; and there may be Strength in the Arches and Buttresses of Buildings: And they are therefore said not to appertain to Contemplation; be∣cause they are not admitted by Choice and Consent, but only as they happen; and

for that they are common as well to the Bad, as to the Good; as Health and For∣titude. Now that Virtue is substantial, Possidonius draws his Argument from hence; That Socrates, Callisthenes, Dio∣genes, and the rest, made a Progress in Learning, and increas'd their Knowledg; and that Evil is Substantial, because it is the Contrary to Virtue. Then again, That Virtue is to be taught, appears from hence, That Bad Men are brought to be∣come Good; as Chrysippus, Cleanthes, Pos∣sidonius and Hecato affirm.

Panaetius asserts two sorts of Virtue; Speculative and Active. Others will have three sorts; Rational, Natural and Mo∣ral. Possidonius reckons four sorts; Cle∣anthes, Chrysippus, and Antipater, more. Apollophanes allows no more then one, which is Prudence.

Then again, of the Virtues, they affirm some to be Primary, others inferior to them: That the Primary Virtues are Pru∣dence, Fortitude, Justice and Temperance; of which, Magnanimity, Continence, Pati∣ence, Sagacity, and Dexterity in Advice, are Species's.

That Prudence is the Knowledge of Good and Evil, and of Things Indiffe∣rent.

That Justice was the Knowledge of what was to be desir'd of Choice, and what to be shnnn'd, and of what was in the midst between both.

That Magnanimity was a Knowledge that rais'd the Habit above all Contin∣gencies, common as well to the Bad, as to the Good.

That Continency was an invincible Ha∣bit, not to be overcome by Pleasure.

That Patience was the Knowledge where and when to persevere.

That Sagacity was an Inventive Habit, and quick Apprehension of our Duty.

That Dexterity in Advice, was a Know∣ledge which instructed us, when and what to act for the best advantage.

In like manner, they held Vices, some to be Cardinal, others of a lower Form: as, Folly, Cowardice, Injustice, Intemperance, Incontinence, Blockishness, and Imprudence in Advice: and that Evil is the Ignorance of those things, of which Virtue is the Knowledge.

That the General Good was what was Useful and Beneficial: the Particular Good, either the same, or not deviating from it. And therefore they make a threefold Di∣stinction of Virtue, and that Good which partakes of it: Good, from whence; as, in a Virtuous Action: Good, from whom;

as, from a sincere Person, delighting in Virtue.

Another way they define Good, accord∣ing to the Nature of Rational, or as it were Rational. Such is that Virtue, of which while we partake, we act accord∣ing to Virtue, and become good. The Accessions to which, were Joy and Glad∣ness. And so it is in Evil Things; Im∣prudence, Fear, Injustice, &c. Of which they that partake, commit Evil Actions.

Moreover, of Good Things, some there are that appertain to the Mind; others Extrinsecal; others, neither apper∣taining to the Mind, nor Extrinsecal.

Of the first sort, are the Virtues, or Virtuous Actions.

Of the Second, Nobility of Birth, Ho∣nest and many Friends, and Prosperity, concomitant with these.

Of the Third sort, when a Man is vir∣tuous and happy within himself.

The same is to be said of Vices; for Vices and vicious Actions proceed from the Mind: Extrinsecal, are Treason to a Man's Country, & Falseness to his Friend; but Evil, that neither concerns the Mind, nor is Extrinsecal, is that Infelicity, to be a Devil to himself.

Another Distinction of Good Things, is, into such as relate to the End, Goods of

Action, and others relating to both.

Goods of Action, are Friends, and the Benefits we receive from their Assistance. But Valour, Grandeur of Mind, Liberty, Freeness from Pain, and all Virtuous Acti∣ons are Goods that relate to the End: and the same Virtues are both together as well Goods of Action, as relating to the End: For as they compleat Happi∣ness, they are Effective Goods; but as they are but Parts of Happiness, they are only Final Goods.

And the same Distinction is to be made of Evils: For an Enemy, and the Mis∣chiefs that proceed from him, are Effe∣ctive Evils. But Stupidity, Pusilanimity, Servitude, Vexation, Grief and Sadness, and every evil Action, are Final Evils: For compleating Infelicity, they are Ef∣fective; but as they are only Parts of In∣felicity, they are no more then Final E∣vils.

Then again, the Goods of the Mind, are distingnish'd into Habits and Inclinati∣ons, or Affections; and some are said to be neither the one, nor the other.

The Inclinations are the Virtues them∣selves: the Habits are our Studies: Com∣mon Energies or Actions, are those Things which are neither Habits, nor Inclinations. Those good Things which are said to be

Mixt, are Numerous Off-spring, and Healthy Old Age. But the single and on∣ly Good is Knowledge. Present Goods, are the Virtues themselves; but not always; as, Joy and Walking: Now every Good Thing is Beneficial, Expedient, Profitable, Useful, Commodious, Honourable, Com∣fortable, Desirable, and Just.

Beneficial, because we receive Advan∣tage by it.

Expedient, because it contains what is requisite, and ought to be.

Profitable, because we gain by it; and for that it dissolves our repining at Ex∣pence, by raising the Compensations in Traffic above our Necessities, and readi∣ly pay to be rid of it.

Ʋseful, because it affords us Assistance in our Wants.

Honourable, because Praise-worthy.

Comfortable, because it affords us Con∣tent and Satisfaction.

Desirable, because it is to be preferr'd before other Things: And,

Just, because according to Law, and for that it begets Society.

Honesty, they call'd a Perfect Good; as consisting of all the Numbers sought for by Nature, and Exactness of Symmetry. And of Honesty, they asserted Four Kinds.

Just, Stout, Modest, and Scientifical; for that in these all Honest Actions are contain'd.

And by the same Reason, they divided Dishonest into Four Parts; Unjust, Cow∣ardly, Immodest, and Senceless.

But singly, they define Honesty to be that which raises Men to Esteem, as pos∣sessing a Good that deserves the general Applause: or otherwise, as truly born to do their own Work; or after another manner, by way of Ornament; as when they pronounce a Wise Man only to be honourably Good. For Hecato and Chry∣sippus affirm Honesty alone to be the great∣est Good; alledging it also to be Virtue, and participant of Virtue: So that it is the same thing for Goodness to be esteem∣ed honest, as for Honesty to be priz'd for good: For by reason it is good, 'tis honest; and because 'tis honest, it is good.

Thus they hold all good things to be equal; and that all Good is chiefly to be desir'd, and that it neither admits of less or more.

All Beings, they affirm some to be good, some to be bad, and others indifferent.

Among Beings that are good, they number Wisdom, Justice, Fortitude, Tem∣perance, &c.

Among Beings that are evil, Impru∣dence, Injustice, &c.

In the Number of indifferent Things, they reckon those Things which neither do Hurt, nor Good: as, Life, Health, Pleasure, Strength, Beauty, Wealth, Honour, and Nobility. And the contary to these: as, Death, Sickness, Labour, Shame, Infir∣mity, Poverty, Dishonour, and the like to these. Which was the Opinion of Heca∣to, Chrysippus, and Apollodorus, in their Moral Writings: for that these things are neither good nor evil; but things indiffe∣rent specifically* 26.8 produc'd. For as it is the Property of Heat to warm, not to cool; so it is the Property of Good, to do good, and not harm. But Riches and Health do as much hurt as good; and those things of which we make a good or bad Use, are not good; but we may make either a good or bad Use of Riches or Wealth, therefore neither are perfectly good; tho Possidonius be of another Opi∣nion.

But neither will Hecato nor Chrysippus allow Pleasure to be good; for that there are some filthy and unlawful Pleasures; and nothing that is filthy and unlawful can be good. For the Use of Motion and Strength is only profitable, when virtu∣ously made Use of; but evil, when made instrumental to Mischief.

Indifferent Things are Two-fold; either such as contribute neither to Felicity, or Infelicity: Such are Riches, Honour, Strength, Health, &c. For that a Man may be hap∣py without all these Things, which may bring a Man as well to Infelicity as Hap∣piness.

In the next Place, they define Indiffe∣rent Things, as are endu'd neither with Desire, or Aversion: as, Whether a Man have an even or odd Number of Hairs, whe∣ther much or little Hair, or, whether his Fin∣gers be straight or crooked. For the first, Indifferent Things incite both to Desire and Detestation; and therefore out of those they ••ull out others that are alto∣gether indifferent, whether to be desir'd, or avoided: Of which sort, they call the one Produc'd, the other, Rejected. Produc'd, those Things which deserve Esteem: Rejected, those Things that are of no Value. Worth or Esteem, they define to be a Combination of Virtues to a consentaneous Life, wholly intent upon all that is Good. Then there is another sort of Esteem, which is a midling Effica∣cy, conducing to a Life according to Nature, which arises from Health and Riches; if they conduce any thing to a Natural Life. Then there is an Esteem in Exchange, which Men that are skill'd

in Commerce vary as they see occasion; as, in the Exchange of Wheat for Barly. Produc'd Things have therefore their in∣trinsic Value: as amongst Things that proceed from the Soul; as, Ingenuity, Art, Advancement in Learning, &c. A∣mong Corporeal Things, Life, Health, Strength, a good Habit of Body, * 26.9 Propor∣tionate Limbs, Beauty, &c. Among Things External Riches, Honour, Nobility.

Rejected: Among Things that relate to the Mind, are Ignorance, &c. Among Corporeal Things; Death, Sickness, In∣firmity, Shame, and the like. Among External Things; Poverty, Baseness of Birth, and the like.

Produc'd Things, are also produc'd for their own, or for the sake of others; and some both for their own, and the sake of others too. Of the first sor••▪ are Ingenuity, and Advancement in Learning, &c. For the sake of other Things, Riches, Nobility, and the like. For their own, and the sake of other Things, Vigor of Mind, Quickness of Sence, and Security from Danger. And the same is to be said of their Contraries.

Duty, they define to be that, which being adher'd to, a commendable Rea∣son may be given for its being requir'd by Life it self: Which extends also to Plants and Animals; for there are cer∣tain Duties to be discern'd in them. Which Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Zeno first deriv'd from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to come; because the Duty comes into all Creatures; and therefore he calls it an Operation proper to all the Structures of Nature: For among those things that are actuated by Desire, some are Duties, others are contrary to Duty.

Duty therefore, is that which Reason chuses to do; as, to honour our Parents, our Elders our Country, and to assist our Friends. Ʋndutiful Acts, which Reason refuses; as, to slight our Parents, neglect our Brethren, to be unkind to our Friends, and to scorn our Country. But what Rea∣son neither commands, nor forbids, those things are neither Duties, nor Ʋndutiful Acts▪ as, for a man to take up a Fescue fallen to the Ground, to hold a Pen, 〈…〉〈…〉 * 26.10 Strigil for another.

Other Duties there are, which being neglected, do no great harm; as, to be careless of a Man's Health, &c. Others, the Neglect of which proves mischievous; as, when a Man, regardless of himself, maims or wounds his own Body, or wastes his Estate.

Again, Some Duties are alwa••s to be perform'd; others, not at all times. Of the first sort, are, putting and answering of Questions, Walking, &c. And then there is a Midling Duty; for Children to obey their Teachers.

They say, the Soul is divided into eight Parts; of which, the Five Senses are five Parts, the Instrument of Voice and Co∣gitation, which is the Mind, and the Ge∣nerative Faculty.

That the Distraction of the Mind was occasion'd by Falshood, that brought forth a thousand Perturbations, which occasi∣on'd that inconstant Agitation.

Now Passion, according to Zen••, is an irrational and preternatural Motion, or inordinate Violence of the Soul.

They distinguish'd Perturbations into Four Sorts; Pain, Fear, Conenpiscence, and Pleasure. And it is the Assertion of Chrysippus, That these Perturbations pro∣ceed from Opinion. Thus Covetousness arises from a Conceit that Money is a

Thing to be desir'd. In like manner, Drunkenness and Intemperance proceed from an Opinion that those Things are delightful.

They hold also, That Grief is an irra∣tional Contraction of the Mind. The several Species's of which, they affirm to be, Pity, Envy, Emulation, Jealousie, Trouble, Vexation, Sadness, and Confu∣sion.

Pity, is a certain Grief for an Injury done to another.

Envy, a repining at another's Prospe∣rity.

Emulation, a Grief, that another en∣joys what he desires.

Jealousie, That another enjoys what he possesses.

Trouble, the Weight of Sorrow.

Vexation, is a contracting Grief, that proceeds from Distress, and opposing Difficulties.

Sadness, a painful Sorrow.

And Confusion, an irrational Sorrow, that preys upon the Spirits, and hinders a man from seeing the Remedies that are before him.

Fear, they hold to be an Expectancy of Misfortune; to which they refer Ter∣ror, Sloth, Shame, Consternation, Tumul∣tuary Perplexity, and Agony.

Terror, is a Fear that causes Quivering, and Trepidation.

Shame, is the Fear of Ignominy.

Sloth, The Fear of being put to hard Labour.

Consternation, is a Fear proceeding from some unwonted and dismal Accident.

Tumultuary Perplexity, When a Man's Thoughts are at a Non-plus, accompany'd with a failing and haesitation of the Speech.

Agony, The Dread of something that does not appear.

Concupiscence, they assert, to be an ir∣rational Desire: To which they refer In∣digence, Hatred, Contention, Love, Wrath, and Choler.

Indigency, is a Desire of that we do not enjoy; and which being at a distance from our Possession, we eagerly pant af∣ter.

Hatred, is, when we wish Mischief to another, as it were with Heart and good Will.

Contention, A Desire to defend and maintain our own Opinions.

Anger, a Desire to punish those that we believe have undeservedly and unworthi∣ly injur'd us.

Love, is a Desire not incident to Good

Men; for it is only an Industrious Trea∣chery, for Beauty's sake

Wrath is an inveterate Anger, full of Hatred, and watching Opportunity to satisfie its Rage.

His Raging Anger for a while Within his Breast may seem to boil; But yet his Mind will never change, Till he has had his full Revenge.

Choler, is a Passion soon hot, soon cold.

Pleasure, They define to be an irratio∣nal longing after that which seems to be desirable. Of which, they number up these several sorts: Tickling Delight, In∣sulting Joy, and Excess of Joy.

Tickling Delight is the Pleasure that comes by the Ear.

Insulting, is the Rejoycing at another Man's Misfortunes.

Joy, is the Relaxation of the Mind, al∣luring to Pleasure.

Excess of Joy, is the Dissolution of Virtue abandoning it self to forbidden Liberty: For as the Body labours under several Distempers; so are immoderate Desires of Pleasure and Glory, the Dis∣eases of the Mind.

Sickness, is a Distemper accompany'd with infirmities.

A Disease, is a vehement Longing after that which seems delectable. And as some Diseases happen accidentally in the Body, as Catarr••s and Diarrhaea's; in like man∣ner, there are certain irregular Prone∣nesses and Inclinations of the Mind; as, the Habit of Envy, Ʋncompassionateness, Contentions, and the like.

They assert Three good Qualities; Gladness, Circumspection, and Will.

Gladness, they say, is contrary to Plea∣sure, being a laudable Exultation of the Mind.

Circumspection, is contrary to Fear; be∣ing a commendable shunning and preven∣tion of Evil; for a wise Man cannot fear, but may be circumspect.

The Will, they hold to be contrary to Appetite, as being a lawful and regular Desire.

To the Will they refer Benevolence, Pleasantness of Humor, Friendly Salutati∣on, and Loving Kindness.

To Gladness, Jocondry, Chearfulness, and Tranquility of Mind▪ For they say, That a wise man always keeps himself in a sedate and quiet Temper, free from Passion. In another Sence also a wicked Man may be free from Passion; which is no more then to say that he is obdurate and immoveable in his Resolutions: Nor

can a wise Man be vainly pufft up with Pride; for his Esteem of Honour is equal to his Scorn of Ignominy; and it may so happen, that a wicked Man may be as little addicted to arrogant Vanity; as be∣ing one to whom Honour and Ignominy are the same Thing.

Wise Men also, they say, are all morose and rigid, because they never talk of Pleasure themselves, nor admit others to discourse of it to Them. And there is another sort of Austerity, that may be compar'd to sowr Wine, which is us'd in Physic.

They also say, That Wise Men ought to be sincere; and to be cautious how they appear to outward shew better then they are; for that only Iniquity masks and paints it self; but Honesty always delights to shew it self Bare-fac'd. That they should be no great Lovers of Business, which many times draws 'em from their Duty: And that they should beware of Drunkenness, which causes Madness, and the Loss of the Sences for a time. Yet it may happen that they may have extravagant Thoughts, through the Redundancy of Black Melancholy; not that their Reason fails 'em; but be∣cause Nature is weak.

Nor ought a Wise Man to submit him∣self to Grief; in regard that Passion is a Rational Contraction of the Soul, accord∣ing to Apollodorus, in his Morals.

Also, That they ought to be Religi∣ous, and well skill'd in the Sacred Con∣stitutions; as enjoying a kind of Divi∣nity within themselves. Whereas the Ir∣religious are without any Divinity as be∣ing contrary to the truly Pio••s.

Piety, they define to be the Knowledge of Divine Worship: therefore when Wise Men Sacrifice to the Gods, it behoves 'em to be chast and pure; as detesting all Transgressions against the Gods, by whom they are belov'd so long as they remain sincere and holy. More especially, that the Priests should be Wise Men, to whom the Care of the Sacrifices, the Temples, Processions, Purifications, and other Ce∣remonies due to the Gods, is commit∣ted.

That the next Reverence to that which is due to the Gods, is to be paid to Parents and Brothers.

That Wise Men are naturally indul∣gent and affectionate to their Children, which Wicked Men are not.

They believe all Transgressions to be alike; as Chrysippus, Persaeus, and Zeno ac∣knowledge. For as Truth is not more true

then Truth, nor Falshood then Falshood; so Fraud cannot be greater then Fraud, nor Sin then Sin: For he that is a hundred Furlongs distant from Canopus, is no more in Canopus, then he that is but one Fur∣long distant from it; so they that offend more or less, are equally Transgressors. But,

Heraclides of Tarsus, an intimate Ac∣quaintance of Antipater, of the same Ci∣ty, together with Athenodorus, are both of a contrary Opinion; That some Of∣fences are more heinous then others.

Chrysippus also asserts, That a Wise Man is not so reserv'd, but that he will undertake the Management of Public Af∣fairs, unless he meet with any Impedi∣ment; knowing that he may be a means to prevent the Growth of Vice, and to excite his Fellow-Citizens to Virtuous Actions.

Also, That it may be lawful for him to marry for the Procreation of Off-spring; which Zeno allows in his Common-wealth.

That a Wise Man will not obstinately uphold a Falshood, nor assent to a Lye; and that he will embrace the Cynic Sect, as being a near way to Virtue; as Apollo∣dorus confesses in his Morals: That he will taste of Human Flesh, if necessary Chance constrain him: That the wise

Man is the only Free-Man, all Evil Men being no more then Slaves: For▪ that Liberty is the Power of acting according to a Man's own Will, which Evil Men cannot do: Servitude the Privation of acting freely: Of which there is one sort that consists in Subjection; and another sort, in Possession and Subjection. To which, Lordship and Mastership are Op∣posites, and evil in themselves.

That Wise Men are not only Free-Men, but Princes; as Governing a Kingdom subject to none; which can be asserted only of Wise Men; according to the Opi∣nion of Chrysippus. For he must be ac∣knowledg'd to be a Prince of Good and Evil Things, which Power no Wicked Man can assume to himself.

In like manner, They are the only Per∣sons fit for Magistracy, for Judicature, and to plead at the Bar, and no others.

For that they cannot well commit an Error, as not being easily corrupted.

For that they are circumspect, and no less wary of wronging others, as of injuring themselves.

For that they are not to be guided by false Pity, and so not apt to pardon Offenders, or remit the Punishments or∣dain'd by the Law. For neither Severity nor Pity, nor Equity it self begets any

Mercy in the Soul in matter of Punish∣ment; nor are they counted the more cruel for the Punishments which they in∣flict.

Neither does a Wise Man admire at any of those Things, which to others seem Wonders and Paradoxes, such as are Abysses, the Ebbing and Flowing of the Sea, Hot Springs, or Mountains vomit∣ing Fire.

Neither would a Wise Man be confin'd to a Desert: For Nature loves Familiari∣ty, and delights in Action and Exercise, to keep the Body in Health.

A Good and Wise Man also will pray to the Gods, and crave Blessings at their Hands. So say Possidonius and Hecato: the first, in his Book of Offices; and the latter, in his Treatise of Paradoxes.

They affirm, That▪ there is no true Friendship, but only among Good Men; which is occasion'd by the Sympathy of Dispositions; and therefore Society is a kind of imparting in common the Neces∣saries of Life, because we make Use of our Friends as of our selves; for which Reason, they desire Friends, and esteem it a Blessing to have many: But that there can be no Friendship among Evil Men.

That it is a vain Thing to contend with Evil Men: For that all Fools are mad, or act with a Phrenzy equal to Folly.

That every Wise man does Good; as we say that Ismenius play'd well upon all manner of Wind-Music.

Besides that, all Things are in the Pow∣er of a Wise man; for the Law has given him an absolute Authority.

They assert, That the Virtues are lin•••• one to another; so that he who enjoys one, possesses all the rest; for that the Speculation of Virtue is in common; as both Chrysippus, Apollodorus, and Hecato severally testifie.

Concomitants to Wisdom, are Prospe∣rity in Counsel, and Perspicacity.

Upon Temperance, Order and Modesty attend.

To Justice, Equity and Probity are Handmaids.

And Fortitude is attended by Resolu∣tion and Valour.

They allow no Medium between Virtue and Vice: For as a Stick may be either streight or crooked, so it may be with Justice or Injustice; yet neither can Just be more Just; nor Unjust, more Un∣just.

Chrysippus also affirms, That Virtue may be lost; which, on the other side, Clean∣thes absolutely denies.

The former avers, it may be lost through Drunkenness or Melancholy; which the latter will not allow, by reason of the firm footing it has got in the Soul; which is the true Virtue which is to be desir'd. And therefore we are asham'd when we do ill, because we know there is nothing good, but what is honourably virtuous▪ and this is that which suffices to render us happy, according to the Opinion of Ze∣no and Chrysippus, in his Treatise of the Virtues; and of Hecato, in his Second Book, De Bonis. For say they, If Mag∣nanimity be sufficient to raise a mans Soul to such a lofty pitch, certainly Virtue must be sufficient to render a man happy, that is able to contemn all Things which can give her any Trouble. However, Panaetius and Possidonius will not allow this prevailing Sufficiency in Virtue; but affirm the Necessity of Health, Riches and Strength, to be assistant. However they assert, That Virtue cannot be lost; contrary to Cleanthes.

They also affirm, That Justice is Ju∣stice by Nature, and not by Constituti∣on of Law; as Love it self, and right Reason are; according to the Opinion of Chrysippus in his Treatise De Honesto.

They also hold, that Discord it self is not contrary to Phylosophy. For if this

were not true, there would be a Defici∣ency in Life it self; as Possidonius af∣firms.

Chrysippus also asserts the Liberal Sci∣ences to be of great Use, in his Treatise of Justice: And Possidonius maintains the same Opinion, in his Book De Officiis.

The same Authors aver, That we are not just to other Creatures, because of the Dissimilitude that is between us and them.

They allow a Wise man to be in Love with young Lads, that carry in their more beautiful Aspects the Marks of Ingenuity, and a Propensity to Virtue; as Zeno, in his Common-Wealth, and Chrysippus, in his Lives, and Apollodorus, in his Ethics, de∣clare. For Love, say they, is an * 26.11 En∣deavour to gain Friendship for the sake of appearing Beauty; nor is it for the sake of Coition, but of Friendship. There∣fore † 26.12 Thraso, having his Mistress whol∣ly at his Command, abstain'd from her, for fear of being hated. So then Love is a Tie of Friendship not to be blam'd; as Chrysippus acknowledges, in his Treatise of Love.

Beauty, they define to be the Flower of Love. Now there being Three Sorts of Lives, the Speculative, the Practical, and the Rational Life; they say, The

Third is to be preferr'd: For that a Ra∣tional Creature was created by Nature, sufficient for Contemplation and Practice. Farther, they say, That a Wise man will readily surrender his Life for his Country and his Friend, though he suffer Tor∣ment, Mutilation of Members, or the most incurable Diseases.

'Tis their Opinion also, That Wives should be in common; so that a man might make Use of the first he met by ac∣cident; for thus Zeno and Chrysippus both ordain'd in their Common-Wealths; for that they will all have the same Charity and Affection for their Offspring; and by that means Adultery and Jealousie will be remov'd out of the World.

They affirm that Common wealth to be the best, which is a mixture of Re∣gal and Popular Power. And this is a Brief Accompt of their Morality; though they have asserted many other Opinions, not without probable Grounds.

As for their Natural Philosophy, it is comprehended under the Places of Bodies, Principles, Elements, Deities, the End, Place, and Vacuum: Thus specifically. But generally they divide it into Three Places: Of the World; of the Elements; and of Causes.

The Place of the World, they divide into two Parts. For by the means of one Consideration, they associate to them∣selves the Mathematics; which teach 'em to enquire into the Nature of the wan∣dring and fix'd Stars, and the like. As, Whether the Sun be as big as he seems to be? And the same concerning the Moon; the Rising and Setting of the Stars, and the like. By means of the other Specula∣tion, which is only proper for Naturalists, they enquire, What is the Substance of Natural Philosophy? what the Sun is? and what the Stars are as to Matter and Form? whether Created or not? whether Living Bodies or no? whether corruptible or not? whether govern'd by Providence? and so of the rest.

The Place of Causes, also they distin∣guish into two Parts. Under one Con∣sideration falls the Question common to Physicians, concerning the▪ Dominion of the Soul; what things are existent in the Soul; of the Seed, &c. What remains, is common also to the Mathematics; as, How we see what's the Cause of the Op∣tic Fancy; what the Cause of Clouds, Thunder, Rainbows, Halo's, Comets, and the like.

They assert two Principles of all Things, the Active and Passive. The Passive, that

same lazy and feneant Substance, call'd Matter. The Active, God; which is the Reason contain'd in it: Who being Sem∣piternal, was the Architect of the whole Structure, and of all things contain'd in it. This is the Opinion of Zeno the Cit∣tian, in his Treatise of Substance.

With whom agree Cleanthes, in his Book of Atoms; and Chrysiyppus, in his First Book of Physics, toward the End; Arche∣demus, in his Treatise of the Elements; and Possidonius, in his Second Book of Na∣tural Philosophy.

However, they make a Distinction between Principles and Elements; for the one they hold to be without beginning, the other, Corruption; that the Elements shall perish by Fire; for that the Elements are corporeal; but the Principles incorpo∣real and incorruptible.

A Body, as Apollodorus defines it, is that which consists of Longitude, Latitude and Depth: and this he calls a Solid Body.

The Supersicies is the Termination of a Body; or that which has only Length and Latitude; but no Depth: And this falls as well under Thoughts, as Sub∣stance.

A Line is the End of a Supersicies, or Length without Breadth, or having only Length.

A Point is the Termination of a Line, and is the smallest Mark that can be.

They hold but one God; to whom they give the Names of Intelligence, Fate, Jove, and sundry other Appellations. This God, at the Beginning, when he was alone by himself, turn'd all Substance into Water; having rarify'd it first into Ayr. And as the Sperm is contain'd in the Birth, thus this Spermatic Reason of the World remain'd in the Water, pre∣paring the Matter for the Generation of external Beings; and then the four Prin∣ciples were created; Fire, Water, Ayr, and Earth. This is the Discourse of Zeno, in his Book of the World; of Chrysippus, in his first Book of Physics; and of Arche∣demus, in a certain Book of Elements.

An Element is that, out of which all things were at first produc'd; and into which they are to be dissolv'd again. That all the Elements together at first compos'd that motionless Substance, Matter: That Fire is hot; Ayr cold; Water liquid, and Earth dry; and that the same Part still remains in the Ayr: That the Fire is uppermost, which they call the Sky; where the Sphere of the Planets was first created; next to that, the Ayr; below that, the Water; and the Earth the Foundation of all, as being in the middle.

They affirm the World to be God three manner of ways.

First▪ The peculiar Quality of the whole Substance, incorruptible and with∣out Beginning, the Architect of the whole adorn'd Structure, after some Periods of Time, consuming and swallowing up the whole Substance into Himself, and then restoring it out of Himself again.

In the next Place, they affirm the Or∣namental Order of the Stars to be the World.

And Thirdly, A Being consisting of both.

Possidonius defines the World to be the peculiar Quality of the whole Substance, compos'd of Heaven and Earth, and the Nature of the things therein contain'd. Or a Systeme of Gods and Men, and of those things created for their sakes.

That the Heaven is the outermost Pe∣riphery or Superficies upon which all that which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Divine Na∣ture was fix'd.

Moreover, That the World was go∣vern'd by Providence, and the Grand Intelligence; according to Possidonius, in his Treatise of the Gods; and that this Grand Intelligence diffuses it self through the whole, as also into our Souls; but more abundantly into some; into others,

less. Into some, as a Habit, through the Bones and Nerves; into others, as the Understanding, through the Principality of the Mind. That the whole World was a Living Creature, and endu'd with Reason, having the Ayr for its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Principality of the Mind. Which was the Opinion of Antipater the Tyrian. But Chrysippus and Possidonius affirm the Heaven to be the Principality of the World's Mind, or Intelligence; and Cleanthes, to be the Sun. Soon after, Chrysippus contradicting himself, affirms

Part of the Air to be that He∣gemonicum or Receptacle of the World's Intelligence; which they affirm'd to be the first Divine Nature; so apprehensible to Sence, that it was perceiv'd to be dif∣fus'd, as it were, through the Conduits of the Air, into all Creatures and Plants, and through the World it self, as a Ha∣bit.

That there was but one World, Finite, and of a Spheerical Form; as being a Fi∣gure more proper for Motion; as Posi∣donius and Antipater assert.

That beyond the World there was an immense and surrounding Vacuum▪ But that it was incorporeal; because it could contain, but not be contain'd by Bodies. Moreover, That there was no Vacuum

in the World; but that all was clos'd up together in a miraculous Unity. Which happen'd through the Concord and Con∣gruency of the Celestial with the Earth∣ly Beings.

Of this Vacuity Chrysippus discourses in his Book, De Inani, and his First Book of Natural Sciences; Apollonius also, and Posidonius in the Second Book of Natu∣ral Reason.

That all Things like to these, were al∣so incorporeal.

Moreover, they held Time to be incor∣poreal, being the interval of the World's Motion.

That the Time past, and to come, were infinite; only the present finite.

They also maintain'd the World to be corruptible; as being created by the Reason of those Things which are per∣ceptible by Sence. Of which, the Parts being corruptible, so likewise the Whole. But the Parts of the World were corrup∣tible; for they change reciprocally one into another; therefore the World was corruptible. More especially, that which may be prov'd to change for the worse, is corruptible; but the World is subject to that sort of Change; therefore cor∣ruptible: for it is plain, that the Parts are subject to be dry'd up, then soak'd

with Moisture again. Now the World was created by the Change of the Sub∣stance into Moisture, being first rarify'd into Air; afterwards the Water thicken'd into Earth, while the thinner Part turn'd to Air again; which being yet more ra∣rify'd, produc'd Fire: And lastly, out of a mixture of all these, Plants, Animals, and other Beings were created.

Of this Generation and Corruption of the World, Zeno discourses in his Trea∣tise of the Ʋniverse; Chrysippus, in his Physics; Posidonius, in his Book of the World; Cleanthes and Antipater, in their Works, under the same Title: And be∣sides these, Panaetius affirms the World to be corruptible.

Now that the World is a Creature en∣du'd with Life, Rational and Intelligible, Chrysippus affirms in his First Book of Pro∣vidence; together with Apollonius, in his Physics; and Posidonius, who asserts, that the World being a Living Creature, is likewise endu'd. with Sence; for that a Living Creature is much more noble then an inanimate Creature: Moreover, that it is a Living Creature, is manifest from hence, that the Soul of man is as it were, more violently torn out of it.

But on the other side, B••••thus affirms▪ That the World as not a Living Creature:

But that it is but one, Zeno▪ O••ry••ippus, Apollodorus, and Posidonius all agree. And Apollodorus adds, that the World is one way call'd the Ʋniverse; and after ano∣ther manner, the Vast Systeme, consisting of the World, and the Vacuity beyond it. So that the World is finite; but the surrounding Vacuity infinite.

As for the Stars, they aff••rm, That the Fix'd Stars are whirl'd about by the Cir∣cular Motion of the Heaven; but that the Planets observe their own peculiar Motions. That the Sun makes an ob∣lique Revolution through the Circle of the Zodiac; and so the Moon likewise.

That the Sun is a most pure sort of Fire; according to Posi••onius, in hi•• Seventeenth Book of Meteors; and big∣ger then the Earth, but Sphaerical in pro∣portion to the World. That it is made of Fire, because Fire produces all things; and bigger then the Earth, because it en∣lightens all the Earth; and not only the Earth, but the Heaven: Of which, a farther Proof is this; That the Earth casts a Conical Shadow, and for that the Sun is every where seen, by reason of its Magnitude.

That the Moon partak••s more of the Earth, because it is nearer to it.

That these Fiery Bodi•••• receive conti∣nual

Nourishment. The Sun, being a sensible Fl••••beau, from the vast Ocean; the Moon from the Potable Rivers, bei••g mi••••▪d with Air; and near to the Earth, as Pos••doni•••• a••••••r •••• in his 6. Book of the R••••∣son of Nature. The r••st receive their nou∣ri••••ment from the Earth. They believe the S•••••••• also to be Spherical, &•• the Earth ••o be immoveable. That the Moon doe•• not ••hine with her own borrow'd Light, but borrow•• it from the Sun. That the Sun happens to be ••••lipsed, when th•• Moon interpos••s h••r self, between the Sun and that part of the Earth which is next us; as Z••no writes in his Book of the Ʋni∣verse.

That the Moon is eclips'd when she falls into the Shadow of the Earth; so that she is never eclips'd but when she is at the Full, and diametrically opposite to the Sun; which happens on•••• in every Month: For moving obliquely contrary to the Sun, she alters her Latitude some∣times more to the North, some••imes more to the South▪ But when her Latitude comes to the Latitude of the Sun, and that which lies between, and so becomes diametrical to the Sun, then she suff••r•• an Eclipse. Now she moves in her middl•• Latitude the Claws of the Crab, the Scor∣pion, the Ram, and the Bull; as Posidoni¦•••• asserts.

They affirm God to be an immortal Creature, rational, perfect▪ blessed, void of all Evil, governing by his Providence▪ both the World, and all things contain'd in it. That he is not only the Architect of the whole, but the Father of all things; but generally that Part of him which pe∣netrates all things, is call'd by sever••l Names▪ according to the Effects. In the first Place, Jupiter, by whom all things were made; then Zous, from 〈◊〉〈◊〉; be∣cause he gives Life to all things; next A∣thenai; because his Dominion extends into the Sky; which is ••ither in the Greek, Hera; as b••ing Lord of the Air; V••lcan, from the Use of Fire in forging of Iron; N••ptune, from hi•• Power over the Sea; Ceres, from his Power over the Earth; with several others; for Reasons altog••ther as probable.

As ••or the Divine Substance, Z••no conclude it to be the Wo••ld, an•• the Heaven. But Chrysippus, Po••sidonius▪ and Antipa••er affirm it to be the Air. Boethus ass••rts the Globe of the Fix'd S••ars to be the Divine Nature.

Nature, they sometimes define to b•• that which comprehends and embraces the World; sometimes that which caus••s the Products of the Earth to gro•• and flourish.

Nature therefore is a Habit deriving motion from it self, according to the S••ermatic Rationalities; terminating and putting an end to those things that flow from her, at certain prefix'd times, and performing what she was ordain'd for; and it is apparent that she aims at profi∣table Pleasure, by the Structure of Man.

On the other side, Zeno, Chrysippus, Posidonius, and Boethus, in their Treatises of Fate, assert all things to have been created by Fate.

Now Fate is a Series of things link'd together; or else th••t Reason by which the World is administer'd.

They also allow all manner of Divina∣tion to be substantial▪ or else Providence. Which was the Opinion of Zeno, Chry∣sippus, Athenodorus and Posidonius. But Panaetius will not yield it to be a Sub∣stance▪ for that the Prima M••t••ria, or first Matter, was the Substance of all things; as Cleanthes and Zeno both ac∣knowledge.

Now Matter is that of which any thing consists; and it is call'd sometimes Matter, sometimes Substance, or the Ca••se of all things both general and particular; but the Substance of the Whole neither increases nor diminishes.

A Body, they say, is a terminated Sub∣stance; as Apollodorus and Antipater de∣fine it.

It is also Passive; for if it were immu∣table, those things which are, could not be form'd out of it. Hence the Division of it extends to Infinity. Which Chry∣sippus denies; for that there is nothing Infinite which can be divided. The Mix∣tures also are made quite through the whole, and not with Limitation, or by Apposition of Parts; for a small Quanti∣ty of Wine being thrown into the Sea, will resist for a time; but soon mingle, and lose its Nature.

They also affirm; That there are Dae∣mons or Spirits, which have the Guar∣dianship of Humane Affairs; and that the Souls of Wise men being departed from the Bodies, become Hero's.

As to those things that derive their Original from the Air, they say. That Winter is the congealing of the Air, by reason of the Sun's remoteness; the Spring, a more moderate Temper of the Air, upon the Return of the Sun to our Hemispere; Summer, when the Air is heated by the approach of the Sun to the North, and that the Fall of the Leaf is occasion'd by the Sun's Departure from us.

That the Winds are the Flowings and Inundations of the Air; various in their Names, according to the Climates from whence they come; and of which the Sun is the Cause, by exhaling the Clouds.

That the Rain-bow is the Reflexion of the Sun-Beams upon Watery Clouds. Or as Possidonius defines it, the Manifestation of some part or portion of the Sun or Moon in a dewle Cloud, concave, and shewing it self firm and contiguous to the apprehension of Sight, as the Periphery of a Circle fancy'd in a Looking-Glass.

That Comets, Bearded Comets, and other Celestial Meteors, are substantial Fires, caus'd by the thicker Part of the Air drawn up into the Ethereal Region.

A Sun-Beam, the kindling of a sudden Flame swistly darted through the Air, and representing to the Sight the Figure of a long Line.

The Rain is the Alteration of a Cloud turn'd into Water, when the Moisture exhal'd by the Sun, either from the Earth or the Sea, loses its first Operation, and thickens into Ponderosity; which being congeal'd, is call'd Frost or Ice.

Hail is a more solid Cloud, crumbl'd by the force of the Wind.

Snow is the Moisture of a compacted Cloud; according to Possidonius.

Lightning is the kindling of Clouds shatter'd and brok'n by the Wind, as Ze∣no defines it.

Thunder is a Noise which proceeds from the rushing of the Clouds one against another.

A Thunder-Bolt, is a vehement kind∣ling and baking of a substantial Cloud; which then comes poudring down upon the Earth, the Clouds being once brok'n and shiver'd in pieces.

A Typho is the s••oaky Wind of a bro∣ken Cloud carry'd vehemently to the Earth.

A Prester, or Fiery Whirlwind, is a Cloud surrounded with Fire, carry'd by the Wind into the Concavities of the Earth; or else a Wind enclos'd in the Bowels of the Earth, according to Posi∣donius. Of which there are several sorts; as, Earth-quak's▪ Y••••nings of the Earth, Burnings, and Ebullitions.

Now having plac'd the Earth in the middle, they make it the Center of the whole; next to which is the Water; which has a Center likewise with the Earth; so that the Earth seems to be in the Water; and above the Water is the Air, in a Body resembling a Sphear.

That there are five Circles in the Hea∣vens; the Arctic, which always appears;

the Summer Tropic; the Equinoctial; the Winter-Tropic; and the Antarctic. They are also call'd Parallels; because they ne∣ver meet one another.

The Zodiac is an oblique Circle; be∣cause it touches the Parallels.

They also reckon five Zones: the Fri∣gid Zone; beyond the Arctic Pole, unin∣habited, through extremity of Cold; the Temperate Zone, the Torrid Zone; the Southern Temperate Zone; and the Southern Frigid Zone.

They further conceive Nature to be an artificial Fire, tending her own way to Generation; which is also a fiery and ar∣tificial Spirit.

That the Soul is sensible, and is a Spi∣rit bred within us: therefore it is a Body, and remains after Death; but is liable however to Corruption. But the Soul of the whole is incorruptible, the Parts of which are Souls of Beasts. Zeno and Antipater affirm the Soul to be a Hot Spi∣rit; as being that with which we breath, and by which we are mov'd. Cleanthes also asserts, That all souls are so long du∣rable, till they lose their Heat. But Chry∣sippus allows that Pre-eminency to none but the Souls of Wise men.

As to the Senses, they affirm Sight to be the Interval between the Sight, and the

subjected Light conically extended; ac∣cording to Chrysippus. But as Apollodorus defines it, that Part of the Air, which resembles a Conical Figure next the Sight, of which the Basis is the Object next the Sight; which is apparent to be seen when the Air is smitten with a Wand.

Hearing is the interval of Air between the Speaker and the Heurer, smitten into Circles; which upon that Agitation flows into the Ears; like the Circles made by a Stone in a Cistern of Water.

That Sleep proceeds from the Relaxa∣tion of the sensible Faculty being put up∣on the stress in the Principality of the Soul.

That the Passions are occasion'd by the Alterations of the Spirit.

The Seed is that which was appointed by Nature to generate the like to that by which it was begotten; and that the Seed of Man mixes its Moisture with some Parts of the Soul, thereby to communi∣cate the Reason of the Parent to the Thing generated; which Chrysippus af∣firms to be a Spiritual Substance; as ap∣pears by the Seeds that are sown in the Earth; which being too old, never grow; because their Virtue is exhal'd: Moreo∣ver, Sphaerus affirms, that this Seed flows from all Parts of the Body; by which

means it comes to generate all the Parts of the Body.

That the Seed of a Woman conduces nothing to Generation, being but small in Quantity, and watery; as Sphaerus as∣serts.

That the Hegemonicum is the most prin∣cipal Part of the Soul; where the Imagi∣nation and Desires reside, and from whence the Reason proceeds; which is the Heart.

And thus much for their Opinions in Natural Philosophy; which is sufficient, considering the Brevity design'd in this present Undertaking. We are next to observe wherein they have differ'd and contradicted one another.

The LIFE of ARISTO.

ARISTO the Chiote, and Phalan∣thian, Sirnam'd the Syren, affirm'd, that the End and Scope of Mankind, was to live in differently between Virtue and Vice; observing no distinction between 'em, but an equality in every one.

That a Wise Man was like a Famous Actor; who, whether he acted Thyrsites, or Aganiemnon, did both Parts well. So that he rejected the Places of Natural and Rational; saying, That what was above us, nothing concern'd us: That therefore only Morals concern'd us.

He compar'd the Subtleties of Logic to Spiders Web, which though Artificial to Sight, were yet of no Use.

He neither introduc'd many Virtues, like Zeno; neither did he advance any one particularly above the rest, giving to it particular Titles or Names, like the Megarics: And thus professing this kind of Philosophy, and disputing in the * 26.13 Cyno∣sarges, he gain'd the Honour to be the Founder of a peculiar Sect. So that Mil∣tiades and Dychilus were call'd Aristoni∣ans;

for he had an extraordinary perswa∣sive Eloquence, and very taking among the vulgar sort.

However, as Diocles reports, he was worsted by Polemo, in a Dispute, at what time Zeno fell into a tedious Fit of Sick∣ness. Yet he was a great Admirer of that Opinion of the Stoics, That a wise man could never doubt. Thereupon, Persaeus brought him two Twins, and order'd the one to deliver him a Trust, with Instru∣ctions to the other, to demand it again soon after from him; at what time seeing him in a Doubt which to restore it to, he convinc'd him of his Error.

He was an utter Enemy to Artesilaus. So that it being his Chance to see a mon∣strous Bull that carry'd a Matrix; Wo is me, said he, to Artesilaus, as an Argument against Evidence. To an Academic, that deny'd, he apprehended any thing, Why, said he, Dost thou not see that Rich Man sitting by thee? Who answering, No, he retorted upon him this Verse:

Who struck thee blind, or from thy sight Remov'd the glittering Lamps of Light?

He is said to have been the Author of all the following Volumes. Of Exhortati∣ons, in two Books. Dialogues concerning

Zeno's Opinions. Six Dialogues concern∣ing Schools. Seven Discourses upon Wis∣dom. Amorous Exercises; Commentaries con∣cerning Vain-Glory; Commentaries upon Fif∣teen Commentaries, in three Volumes. E∣leven Books of Proverbs and Sentences. A∣gainst the Orators; against▪ Alexinus; a∣gainst Logicians, in three Volumes; Four Books of Epistles to Cleanthes.

But Panatius and Sosicrates will allow no more then the Epistles to be his own.

The Report is, that being Bald, the Heat of the Sun pierc'd his Skull; which brought him to his End.

Old as thou wer't and Bald, it was ill done T'expose thy Noddle to the Roasting Sun; For when thou sought'st for more then need∣ful Heat, Thou found'st cold Death and Styx to cool thy Pate.

There was also another Aristo of Iliete, a Peripatetic; a second, an Athenian, and a Musitian: Another, a Tragic Poet; a fourth, who wrote the Art of Rhetoric; and a fifth, a Peripatetic of Alexandria.

The LIFE of ERILLƲS.

ERillus the Carthaginian, asserts Know∣ledge to be the End and Scope of Mankind; which is to live for ever: re∣ferring all things to a Life of Know∣ledge; by which means we avoid the Death of Ignorance.

He defin'd Knowledge, to be a Habit proceeding from a Crowd of Imaginati∣ons, not to be express'd in Words. Some∣times he held there was no End, as being alter'd and chang'd, as various Accidents and Businesses alter'd the Resolutions of Men. As if the same Metal may serve to make a Statue▪ for Alexander or Socrates. But he distinguish'd between the End, and the thing subjected to the End: For the one, Fools, as well as Wise Men appre∣hend; the other, only the Wise can con∣ceive.

He also maintain'd, that there were things Indifferent between Virtue and Vice. His Treatises are but short; how∣ever

full of Pith and Sence, and full of Contradictions of Zeno.

It is reported, that when he was a Boy, he was belov'd by several Men; whom Socrates not being willing to admit, caus'd Erillus to be shav'd, and then they ceas'd to make any farther Addresses.

He wrote several Dialogues under the following Titles: Of Exercise; of the Affections; of Apprehension, the Legisla∣tor; the Midwife; Antiphero; the School∣master; Preparatives; Direction, Mercury, Medea; and Moral Questions.

But Dionysius, Sirnam'd Metathemenus, asserted Pleasure to be the End and Aim of all men: For having a Pain in his Eyes, he was so tormented with it, that he cry'd out, that Pain could not be a thing indif∣ferent.

His Father's Name was Theophantus, of the City of Heraclea; and when he came of Age, he was first of all, a Hearer of Heraclides, his Fellow-Citizen; after that, of Alexinis, and Menedemus; and lastly, of Zeno▪ 〈…〉〈…〉 Yet he lov'd none so clearly as Aratus, whom he labour'd to imitate.

At length, when he left Zeno, he be∣took himself to the Cyrenaics, frequented the Common Prostitutes, and indulg'd

himself to all manner of Voluptuous Plea∣sures.

Several Writings are Father'd upon him, under these Titles, Of Calming the Passions; in two Volumes: Of Exercise, two Volumes: Of Pleasure, four: Of Riches, Favour, and Punishment: Of the Ʋse of Men: Of Happiness: Of the An∣cient Kings: Of Things deserving Applause: Of Barbarous Customs.

These were they that differ'd from the Stoicks: But to Zeno himself succeeded both his Scholar and Admirer, Cleanthes.

The LIFE of CLEANTHES.

CLEANTHES, the Son of Pha∣nius, and Asian, as Antisthenes re∣ports in his Successions, was at first a Fis∣ty-Cuffer; but coming to Athens, with no more then four Drachma's in his Pocket, and meeting with Zeno, he betook him∣self most sedulously to the Study of Phi∣losophy, and adher'd altogether to his Precepts and Opinions.

It is reported also, that being misera∣bly poor, he hir'd himself out to draw Water in Gardens in the Night, and follow'd his Studies by Day; so that they gave him the Nickname of Well-Emptier. For which, they say, he was call'd in question by the Judges; who demanded of him, Wherefore being such a stout and well made Fellow, he follow'd such an effeminate Employment? And being cast by the Testimony of the Gardiner that set him at Work, and of a Woman whose Ovens he heated, he was acquitted by the Judges; who admiring his Parts, order'••

him ten Mina's: which Zeno forbid him to accept: though afterwards, it is re∣ported, that Antigonus sent him three Thousand.

Another time, as he was carrying cer∣tain Children to a Show, the Wind blew off his single Garment, and discover'd him quite naked; upon which, the Peo∣ple giving a loud Shout, he was order'd to be new clad; as Demetrius the Mag∣nesian relates, For which, Antigonus ad∣miring him, and becoming his Hearer; ask'd him, Wherefore he drew Water? To whom, I do not only draw Water, said he; Do I not dig? Do I not endure the bitter hardship of cold Weather, and all for the Love of Philosophy? For Zeno put him to it, and made him bring him a Half∣peny a time out of his Labour; and one time among the rest, fetching out one of his small Pieces, and shewing it among his intimate Friends, Well, said he, this Cleanthes is able to maintain another Cle∣anthes if he would; and yet they who have enough of their own, cannot be content, but they must be begging of others, though not half such diligent Philosophers. For which Reason Cleanthes was call'd another Her∣cules; for he was a most indefatigable Student, but very slow and dull; but he surmounted his want of Parts by Labour

and Industry; which occasion'd Timon to give him a very ill Character.

What Bell-weather is that, that struts along, And fain would seem to head the gazing Throng? Fondly conceited of his Eloquence; Yet a meer Blockhead, without Wit or Sence?

And therefore when he was jeer'd and laugh'd at by his Fellow-Disciples, who call'd him Ass and Dolt, he took all pati∣ently; saying no more, but that he was able to bear all Zeno's Burthens.

Another time being upbraided for be∣ing timorous; Therefore it is, said he, that I so seldom mistake. And preferring his own miserable Life before the Plenty of the wealthy, he said no more then this; They toil at Tennis, and I dig hard for my Living.

Sometimes as he was digging, he would be chiding himself; which Aristo over∣hearing, Who's that, said he, thou art scolding withal? An old Fellow, reply'd the other smiling, that has grey Hairs, but no Wit.

When it was told him, that Arcesilans neglected to do as became him; Forbear, said he, and do not blame the Man; for

though he talk against Duty, yet he upholds it in Deeds.

To one that ask'd him what Instructi∣ons he should most frequently give his Son? He repeated that Verse in Euri∣pides;

Softly, there, softly, gently tread—

To a certain Lacedaemonian, that assert∣ed Labour to be a Felicity, falling into a loud Laughter, he cry'd out,

Sure some great Man from high Extracti∣on sprung.

Discoursing to a Young Man, he ask'd him, Whether he understood him or no? Who answering Yes: Why then, said he, do not I understand that thou dost under∣stand?

When Sositheus put the following Sar∣casm upon him in the Public Theatre,

Whom dull Cleanthes Follies drive like Oxen.

He never alter'd his Countenance nor his Gesture; which when the whole Pit took notice of, they applauded Cleanthes, and laugh'd at Sositheus, as one that had

spent his Jest in vain. Whereupon, the other begging his Pardon for the Injury he had done him, he made Answer, That 'twould be ill done in him to take notice of a slight Injury, when Hercules and Bac∣chus were so frequently injur'd by the Poets.

He compar'd the Peripatetics to Harps, which though they yielded ne'er so pleas∣ing a Sound, yet never heard them∣selves.

It is reported, That as he was openly maintaining the Opinion of Zeno, that the Disposition and Inclinations might be discover'd by the Shape and Form of the Party, certain abusive Young Men brought him an old Catamite, that had been long worn out, and ask'd him what he thought of his Inclinations? Which he perceiving, after a short Pause, bid the Fellow be gone; but as he was going, he fell a sneez∣ing; whereupon, he cry'd out, Hold, I smell him now; he's a Rascal.

To one that upbraided him with his Old Age, Truly, said he, I am willing to depart; but then again, when I consider my self to be perfectly in Health, and that I am still able to write and read, methinks I am as willing to stay yet a little longer.

It is reported that he wrote down up∣on Potsherds and Blade-bones of Oxen, the Sayings of Zeno, for want of Money

to buy Paper; and by this means he grew so famous, that though Zeno had several other Scholars, Men of great Parts and Learning, yet he was only thought worthy to succeed him in his School.

He left several most excellent Pieces behind him; as, his Treatises of Time; of Zeno's Physiology, in two Volumes; Ex∣positions of Heraclitus; Four Books of the Senses; of Art; against Democritus; against Aristarchus; against Erillus; of Natural Inclination, two Volumes; Anti∣quities; of the Gods; of the Gyants; of Marriage; of a Poet; of Offices, three Books; of Council; of Favour; of Ex∣hortation; of the Virtues; of the Art of Love; of Honour, of Glory; of Ingenui∣ty; of Gorgippus; of Malevolence; of the Mind; of Liberty; of Politicks; of Counsel; of Law; of Judicature; of Edu∣cation; of the End; of Things Noble; of Actions and Business; of Regal Dominion; Symposiacs; of Friendship; That the Vir∣tue of Men and Women is the same; of So∣phistry in Wise Men: of Proverbs, two Books; of Pleasure; of Property; of Ambiguity; of Logic; of the Moods and Predicaments.

The manner of his Death was thus: It happen'd that his Gums swell'd, and be∣gan to putrifie; whereupon, the Physici∣ans

order'd him to abstain from Meat for two Days; which recover'd him so well again, that the Physicians allow'd him to eat what he pleas'd: But he was so far from making Use of that Liberty, that on the other side, he was resolv'd to eat nothing at all; saying, He was at the End of his Journey, 'twas to no pur∣pose; and so starv'd himself to Death, after he had liv'd to Zeno's Years; of which he had been Nineteen his Scholar. The manner of whose Exit occasions the following Epigram of our own.

Cleanthes I applaud; but Death much more. That would not force him to the Stygian Shoar; For he was old and weak; nay more then so, Death knew th' Old Man knew his own time to go. Death therefore let him stay, till he believ∣ing H' had liv'd too long, himself gave over living.

The LIFE of SPHAERƲS.

SPHAERƲS the Bosphorian, was a Hearer of Cleanthes after Zeno's Decease; who, after he had made a con∣siderable Progress in his Studies, went to Alexandria; where he made his Addresses to Ptolomy Philopater. At what time a Dispute arising upon the Question; Whe∣ther a wise man ever made any doubt of any Thing? and Sphaerus maintaining, That no wise man could be deceiv'd; the King desirous to convince him, caus'd certain Pomegranates made of Wax, to be set before him; with which when Sphae∣rus was deluded, taking one upon his Tren∣cher to eat it, the King cry'd out, That he had been led by the Nose with an idle and false Imagination. To whom Sphae∣rus made this ready Repartee; That he knew they were no Pomegranates; how∣ever 'twas probable they might be Pome∣granates.

Being accus'd by Mnesistratus, for that he deny'd Ptolomy to be a King: he ac∣knowledg'd the VVords, with this Pro∣viso,

if he were not wise; For, said he, if Ptolomy be such a manner of Person, I shall say he is a King much more,

He wrote several Pieces under several Titles: Of the World; of the Elements of Seed; of Fortune; of Atoms; a∣gainst Atoms and Idols; of the Sences; Upon the Discourses of Heraclitus; of Moral Institutions; of Duty; of Natural Inclination; of Perturbations; of Regal Government; of the Lacedaemon; of Ly∣curgus and Socrates; of Law; of Divi∣nation; of Amorous Dialogues; of the Eretriac Philosophers; of Things alike; of Definitions; of Habit: of Contradictions; of Riches, Honour, Death; of the Art of Logic; of Predicaments, Amphibologies, and Epistles.

The LIFE of CHRYSIPPƲS.

CHRYSIPPƲS, the Son of A∣pollonius, of Soli, or rather Tarsus, (according to Alexander, in his Successi∣ons) was the Disciple of Cleanthes.

At first he taught Gentlemen to handle their Weapons; but after that, became the Disciple of Zeno; or as Diocles re∣ports of Cleanthes rather, whom he also forsook in his Life-time.

Nor was he a mean Person in Philoso∣phy, as being endu'd with profound Parts, and a most sharp Wit; so that he differ'd from Zeno and Cleanthes himself in many things; to whom he would often say, that he only wanted the Doctrinal Part; for the Demonstrative Part, he would find it out himself: Yet when he wrote against Cleanthes, would often check him∣self, and repeat the following Lines;

Were it another, I would boast my Art; But to oppose Cleanthes, breaks my Heart.

He was so Famous a Logician, that many said of him, If the Gods wanted

Logic, they would make Ʋse of none but his. Nevertheless, though he abounded so much in Matter, yet was he not soready at Expression; but that he was very labo∣rious, his Writings testifie, to the Num∣ber of Seventy five Treatises. So volu∣minous in his Invention, that he wrote several times upon the same Subject; set∣ting down whatever came into his Mind, and then making Alterations again; and beside all this, so full of Quotations, that having inserted the whole Tragedy of Medea by Euripides, into one of his Pieces, and another who had the Book in his Hand, was ask'd what he was read∣ing? He reply'd, Chrysippus's Medea. A∣pollodorus the Athenian also going about to prove, that Epicurus, by the strength of his own Parts, had written much more then ever Chrysippus wrote, has this Expres∣sion; For, says he, if any one should take out of Chrysippus's Works that which is none of his own, there would be a world of Blank Paper. However, as Diocles re∣ports, a certain Old Woman, who was either his Governess or his Nurse, assur'd several of his Friends, that he was wont to write five hundred Verses every Day. To all which Hecato adds, That he then fell to the Study of Philosophy, when he had spent all his Estate in the King's Service.

He was a little spare-Body'd Man, as appears by his Statue in the Ceramicum, where he is hardly to be seen for the Sta∣tue of the Horseman that stands next him. Which was the Reason that Carneades call'd him * 26.14 Krypsippus, instead of † 26.15 Chry∣sippus. And when it was thrown in his Dish, that he did not Exercise with the rest, that were a great many, at Aristo's House; Marry, said he, if I should keep many Company, I should ne re be a Philoso∣pher. To Cleanthes his Logic lying be∣fore him, and full of little Sophisms, he us'd this Expression by way of Prosopopoea, Forbear, said he, to entice a Young Man from more weighty Thoughts. Moreover, if any Person came to ask him a Question, he always endeavour'd to satisfie in pri∣vate the best he could; but when he saw a Crowd coming to him, then he would presently fall a repeating those Verses of Euripides in his Orestes.

Cousin, I know th'art troubl'd at the sight; Yet lay thy Passion by, while thou art so∣ber.

When he drank hard, he lay very qui∣et, but that he would be always moving his Thighs; which the Servant-Maid ob∣serving,

was wont to say, That never any Part of Chrysippus was fuddl'd but his Hips.

On the other side, he had such an in∣vincible high Conceit of himself, that being ask'd by a certain Person, Whom he should make Use of as a Tutor for his Son? My self, said he; for if I thought that any other Man excell'd me in Philoso∣phy, I would my self become his Scholar. And therefore it was said of him,

He's the wise Man, but shadows all the rest Of that same Thing, for which they so contest.

And again,

Wer't not but that Chrysippus's Re∣nown Ʋpholds it, soon the Stoa would fal▪ down.

At length, when Arcesilaus and Lacy∣des came into the Academy, he associated with Them. For which Reason, contra∣ry to Custom, he labour'd in Defence of it; and in his Disputes of Magnitude and

Multitude, made Use of the Arguments of the Academics.

At length as he was busily employ'd in the Odeion, a Public Place in Athens (as Hermippus reports) he was invited by his Scholars, to a Sacrifice; at what time, upon his drinking of new sweet Wine, he was taken with a Dizziness in his Head, and the Fifth day after, expir'd, in the Twenty third Olympiad, after he had liv'd Seventy three Years.

Fuddl'd Chrysippus a Vertigo took: What car'd he then for Stoa or his Book? For Country or for Soul? All went to rack; So, to th' Abyss he pac'd the common Track.

Some say, he expir'd in an excessive Fit of Laughter, for that seeing an ••ss eat Figs, he bid his old Woman give him some new Wine to his Meat: Which when the Ass tippl'd with that Freedom as he did, it put him into such an extream Laughter, that he expir'd in the midst of his Mirth.

He seem'd to have been a great Con∣temner of other Men; for that of all his numerous Volumes, he never made the

least Dedication to any Prince; content∣ing himself only with the Society of a little Old Woman; as Demetrius records of him in his Homonynia.

Also when Demetrius sent to Cleanthes an Invitation, either to come to him himself, or send another, Sphaerus was sent; for that Chrysipus refus'd to go. But associating with himself his Sisters Sons, Aristocreon and Philocrates, with a handsom Train of o∣ther Disciples, he was the first that pre∣sum'd to teach in the Lycaeum in the open Ayr; as the foremention'd Demetrius te∣stifies.

There was also another Chrysippus, a Gnidian, and a Physician, by whom Era∣sistratus acknowledges, that he profited very much: And another, who was Son to the former, and Physician to Ptolomy; who upon an Accusation brought against him, was first ignominiously whipp'd, and then put to Death. Another, that was the Disciple of Erasistratus; and one more that was a Writer of Georgies.

But now to return to our Philosopher, he was wont to put such Arguments as these upon several Persons.

He that divulges the Sacred Mysteries to Prophane Persons, is himself impious; but Hierophantus discloses the Sacred My∣steries to those that are not initiated; therefore Hierophantus is an impious Per∣son.

Again, What is not in the City, is nei∣ther at home in the House; but there is ne'r a Well in the City; therefore not in the House.

Again, There is a certain Thing call'd a Head; but thou hast not that Thing; therefore thou hast ne'r a Head.

In like manner, He that is at Megara, is not at Athens; but there is a Man at Megara; therefore there is no Man at Athens.

In like manner; What a man speaks, passes through his Mouth; but he speaks Cart; therefore a Cart passes through his Mouth.

Lastly, What thou didst never lose, that thou hast; thou never didst lose Horns; therefore thou hast Horns.

Moreover, there are not wanting some that foully bespatter Chrysippus, and tax him for having written many things ob∣scenely: For that in his History of the Ancient Naturalists, he feigns many scur∣rilous

things of Juno and Jupiter; reciting in six hundred Verses those things which no other then a foul-mouth'd Person would have utter'd; fitter for a Brothel-House, then to be spoken of the Gods; though he applauds it for a Natural Alle∣gory: For which Reason it was left out by those that collected the Catalogues of Books in those Times; for that neither Polemo, nor Hypsicrates, nor Antigonus make any mention of it.

That in his Common-wealth he allows a Community between Mothers, Daughters and Sons.

And that he vents the same Paradoxes in his Treatise of those Things which are to be preferr'd for their own sakes.

That in his Book of the Law, he allows and exhorts People to eat their Dead.

In his Second Book of Livelihood and Trade, endeavouring to find out a way, how a Wise Man might deal in the World, and to what end he might be admitted to seek after Gain. If for the sake of a Livelihood, says he, Life is an indiffe∣rent thing. If for Pleasure's sake, that is also an indifferent thing: If for Virtue's sake, that alone is sufficient to render Life happy. Besides, the ways of gaining are very ridiculous; for if a Man be sup∣ply'd

by his Prince, he must creep and cringe for it; if he accept from his Friend, his own Friendship is bought; if he gain by his Wisdom, that also becomes Mer∣cenary: And these are the Extravagan∣cies which they lay to his Charge.

Now then to give a Catalogue of his Works, which are highly esteem'd; a∣mong others, we find 'em number'd up in this Order; Logical Topics; Logical Questions; Philosophical Questions; Philo∣sophical Considerations; Logical Terminati∣ons; Six Books to Metrodorus; of Logi∣cal Names; his Art of Logic against Zeno. To Aristagorus; of conjoyn'd Probabilities, to Dioscorides.

The first Syntaxis; Of Logical Moods, relating to Things: of Enunciates: of Compound Enunciates: of Connex'd Pro∣positions to Athenades: of Negations▪ to Aristagoras: of Predicables, to A∣thenodorus: of Things according to Pri∣vation, to Thearus: of the Best Enunci∣ates, to Dio: of the Difference of In∣definites: of Things spoken according to Time; in Two Books: of Perfect E∣nunciates, in Two Books: of Truth dis∣joyn'd, to Gorgippides: of Truth con∣joyn'd, to the same Person; in Four Books:

of Consequences: of the Number Three: of Possibles▪ to Clitus; in Four Books: of Significations▪ to Philo; one Book: What Things are false; in one Book.

The Second Syntax: of Precepts; Two Books: of Interrogations; in Two Books: of Answers; in Four Books An Epitome of Answers; in one Book: of Questions again; Two Books: of Answers, in One Book:

The Third Syntax. Of the Predica∣ments; to Metrodorus, in Ten Books: of Right and Crooked Lines, to Philanthus: of Conjunctions, to Apollodorus: of the Predicaments, to Pasylus, in Four Books.

The Fourth Syntax. Of the Five Cases, in one Book: of Enunciates defin'd ac∣cording to the Subject; in one Book: of Appellatives: of Explanation, to Stesa∣goras, in Two Books: A Logical Argu∣ment concerning Words; and Speech, which consists of Words.

The First Syntaxis. Of single and com∣pound Enunciates, in Six Books: of Ex∣pressions to Sosigenes and Alexander, in Five Books: of the Inequality of Words, to Dio, in Four Books: of some Questions: of Soloecisms, one Book: Soloecizing Orations, to Dionysius: of Orations contrary to

Custom: Readings, to Dionysius.

The Second Syntax. Of the Elements of Speech; five Books: Of the Order of Words in those things which are spo∣ken: Of the Order and Elements of those things that are spoken; to Phi∣lip, in Three Books, Of the Elements, to Nicias; one Book: of what may be said in reference to other things.

The Third Syntax. Against those that never divide: of Ambiguities, one Book: of the Connexion of Tropic Amphibolo∣gy: An Answer to Panthoedus concern∣ing Ambiguities: of Introduction to Ambiguities, in Five Books: An Epi∣tome of Ambiguities, to Epicrates: Ad∣ditions to the Introduction of Ambigui∣ties: Logical Places for Orations and Tropes.

The First Syntax. The Art of weaving Orations and Tropes, to Dioscorides: of Orations, three Books: Of the Stability of the Moods, in two Books, to Stesago∣ras: A Comparison between Tropical Enunciates, in one Book: Of reciprocal and conjoyn'd Orations, in one Book, to Agatho: of consequent Problems, in one Book: of Conclusions, to Aristago∣ras, in one Book: That the same Ora∣tion may consist of several Moods. An An∣swer

to them that aver the same Oration may be Syllogistical, and not Syllogistical: An Answer to the Objections against Sillo∣gistical Solutions: An Answer to Philo: Of Tropes, to Timostratus: Logic conjoyn'd, to Timocrates and Philomathes: Of Orati∣onsand Tropicks, one Book.

The Second Syntax. Of concluding Orations, to Zeno, in one Book: of primary Sillogisins wanting Demonstra∣tion, to Zeno; one Book: of the Solu∣tion of Sillogisms, one Book: of Falla∣cious Orations, to Pasylus: Of the Spe∣culations of Syllogisms, Of Introducto∣ry Sillogisms, in Answer to Zeno, in three Books: Of the false Figures of Sillogisms: Sillogistical Orations by way of Analysis, in such as wanted Demonstration, that is, Tropical Questions, to Zeno & Philomathes.

The Third Syntax. Of incident Orati∣ons, to Athenades: In Answer to the Conjunctives of Amenius.

The Fourth Syntax. Of Hypotheses, to Meleager: Hypothetical Orations, rela∣ting to Introduction; Hypothetical Spe∣culations, falsly superscrib'd to Alexander: Of Expositions, to Leodamus.

The Fifth Syntax. Of Introduction to Palshood: of Fallacy, to Aristocreon: In answer to those, who believe True and

False to be the same thing, In answer to those that analize a false Oration by way of Division, to Aristocreon: Two De∣monstrations that Infinities cannot be di∣vided: An Answer to the Objections to the Divisions of Infinite: of the Solution of false Oration, to Aristocreon: A So∣lution of Hedyllus Hypotheses's, to Ari∣stocreon and Apellas.

The Seventh Syntax. In answer to those that affirm a false Oration has false Assertions: of Negation, to Aristocre∣on: Negative Orations, to Gymnasius: of pitiful Oratory, to Stesagoras: of O∣rations against Suppositions, and of Qui∣escents: of Involv'd, to Aristobulus: of Latent, to Athenades.

The Eighth Syntax. Of Profitable, to Menacrates: of Orations consisting of Infinite and Finite, to Pasylus: of the Argument call'd Outis, to Epicrates.

The Ninth Syntax. Of Sophisms, to Heraclides and Pollis: of ambiguous Lo∣gical Orations, in five Books, to Diosco∣rides: In answer to the Art of Arcesilaus, to Sphaerus.

The Tenth Syntax▪ Against Custom, to Metrodorus: of Custom, to Gorgip∣pides: Logical Places, which contain

the four Differences, and Logical Que∣stions here▪ & there dispers'd, not reduc'd into one Body: Thirty nine Questions concerning Enunciates: In all, Three Hundred and Ten Logical Treatises.

His Moral Treatises were reduc'd un∣der several Syntaxes:

Of which, the First contain'd, A De-scription of Reason; Moral Questions; Probable Questions; Definitions of Face∣tious; Definition of Rusticity and Hom∣liness of Style; Middle Definitions; Ge∣nerical Definitions; and Definitions in several Arts.

The Second Syntax contain'd a Trea∣tise of Similar Things, and of Definiti∣ons, to Metrodorus, in seven Books.

The Third Syntax comprehended an Enumeration of bad Obiections against Definitions; Probabilities for Definiti∣ons; of Species and Genus; of Divisions of Contraries; of Probables, relating to to Definitions, Genus's and Species's.

The Fourth Syntax. Of Etymology.

The Fifth Syntax. Of Proverbs, of Po∣ems; What Use to be made of Poems; Against Critics; Moral Places: For all manner of Oration, Arts and Vertues; of Utterance and Thinking▪ of Thoughts; of Doubting; An Answer to the Asser∣tion, That a Wise Man never doubts; of

Apprehension, Knowledge and Ignorance; of Speech; of the Use of Speech; of Lo∣gic; of the Objections against Logic; of Rhetoric; of Habitude; of Dili∣gence and Sloth; Of the Difference of Virtues; That the Virtues are equal; of the Virtues, to Polis; Moral Places; of Good and 〈…〉〈…〉; of Honesty, Honour, and Pl•…•…▪ That Virtue is not the ••nd; 〈…〉〈…〉 Virtue is not the chiefly sought for Good; Of what Things are fit to be spoken.

FINIS.

Notes

• * 22.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 23.1

  Strange Wo∣men were as infamous at Athens as the•• were in Judaea, and it was as unlawful to marry with them▪
• * 23.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 23.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 23.4

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 23.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.7

  Here was the beginning of Doublets and Jerkins.
• † 23.8

  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.
• * 23.9

  Epicurus.
• * 23.10

  He played upon the name of I∣socrates.
• * 23.11

  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.
• * 23.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be taken for Law, or publick Opinion as well as for Money.
• * 23.13

  That is, Stamp fall: Coin, or maintain Pa∣radoxical Opi∣nions.
• * 23.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a Pun.
• * 23.15

  So I read for Eubulus.
• * 23.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Pun.
• * 23.17

  The Digitus infamis.
• * 23.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.19

  Or Kerami∣con.
• * 23.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 23.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 23.22

  He noted Pla∣to's return to Dionsiyus.
• * 23.23

  The Ancients Cloathed their Sheep to save theirWool. See Varro de re Rustica.
• * 23.24

  Exanthoma∣ta, signify also Pimples or Breakings out. a Pun.
• * 23.25

  Called Co••∣stus.
• * 23.26

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. with M. Casaubon.
• * 23.27

  〈 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.
• * 23.28

  A certain way of making Mu∣sick by dashing of Wine against the Floor in their Livations.
• * 23.29

  I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.30

  Here I read with Menagius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Greek, is to Feed. It is a Pun.
• * 23.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Pun.
• * 23.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the Testicles. Another Pun.
• * 23.35

  There was. a Judicature at Athens, called Phrear, or the Well. This also is a Pun.
• * 23.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ano∣ther Pun.
• * 23.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Signifies both driving and Olives. It is a Pun.
• * 23.39

  They were the Pictures of Men in Ship∣wrack.
• * 23.40

  Chiron is in Greek, Worse, and the name of a Centaure, and Eurytion, the Name of a Man.
• * 23.41

  That is of Mars, who was so called by the Assyrians.
• * 23.42

  〈 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.
• * 23.43

  Or a Citi∣zen of the World.
• * 23.44

  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.
• * 23.45

  That is, Course Bread.
• * 23.46

  〈 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.
• * 23.47

  〈 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.
• * 23.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.51

  Not•• bene.
• * 23.52

  Laercius mas an Epicurean.
• * 23.53

  Tully calls him Harpalus.
• * 23.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.55

  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.
• * 23.56

  His name sig∣nifies sprung of Jupiter.
• * 23.57

  Alterwise: Tomb Stones were Origina Altars.
• * 23.58

  So Jo. Meur∣sius amends i••: it was Thir∣teenth in the Copy.
• * 23.59

  So I read for Helena out of Athenaeus.
• * 23.60

  So I read for Socrates.
• * 23.61

  So Casau∣bon and Me∣nagius: It is ten in the Co∣py.
• * 23.62

  I insert here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Menagi∣us.
• * 23.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.64

  Clement of Alexandria saith, he called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Dog-Wedlock. See Menagi∣us's Notes.
• * 23.65

  As if he had been a Carver or Painter.
• * 23.66

  It is spoken of Valcan in Homer, who was thrown down from Heaven by Ju∣piter, and fell in the Island Lemnos.
• * 23.67

  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.
• * 23.68

  Note, the Grecian Wo∣men were not allowed to go to Feasts, or to cat with Men.
• * 23.69

  Women in ancient times were the only Weavers.
• * 23.70

  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.
• * 23.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 23.73

  This is the E∣picurean A∣theist that Plutarch wrote two Tracts against.
• * 23.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 23.75

  A Street in Athens, where all the common Cur∣tesans liv'd.
• * 23.76

  Cicero also acknowledges his Com∣monwealth to have been but a kind of Slovenly Piece.
• * 23.77

  Pliny re∣cites it thus; Thou dost but com∣mand me, O Fortune, to become a Philoso∣pher so much the sooner.
• * 26.1

  The Pruta∣ny was a Councel of 50 Men, of whom 10 made a Court; and govern'd by Turns in their Months; so that the Fifth Prutany happen'd to be in August.
• * 26.2

  The Place appointed for the Burial of those that were slain in the Wars.
• * 26.3

  Cicero renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Principatus Animi.
• * 26.4

  A made Word, to sig∣nifie a Bleat∣ing Foool; 〈…〉〈…〉 whence the French Word Belitre, a Ram.
• * 26.5

  Or Purity of Idiom in a∣ny Language whatever:
• * 26.6

  Priscian translates the Word Axio∣mata, Digni¦ties, or Con∣gruities.
• * 26.7

  Here Leer∣tius is censu∣sur'd by Cu∣cius and Ca∣saubon, to have mistaken; for that which he calls In∣volv'd, is the Sorites.
• * 26.8

  So Cicero renders the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 26.9

  For it is impossible that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this Place should signifie Integrity; and therefore I render'd it Proportion of Limbs, as agreeing with the next Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Beautiful.
• * 26.10

  Strigile was an Instru∣ment which the Ancients as'd to cleanse their Bodies in their Baths: Of which, see the Form and Ʋse in Martial and Petronius Arbiter.
• * 26.11

  For so Ci∣cero, renders the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Co∣natum, and not Insidium.
• † 26.12

  There is a confess'd Mi∣stake in this Place, not be corrected.
• * 26.13

  A Public Place of Ex∣ercise in A∣thens, so ca∣led from a White Dog.
• * 26.14

  Or hidden by the Horse.
• † 26.15

  Golden Horse