The two first books of Philostratus, concerning the life of Apollonius Tyaneus written originally in Greek, and now published in English : together with philological notes upon each chapter / by Charles Blount, Gent.

Illustrations on Chap. 22.

[1] AESchines the Son of Lysanias; Laertius (lib. 2.) reckons up eight eminent men of this Name: whereof the first was Aeschines the Philosopher; the se∣cond a Rhetorician; the third an Orator, contemporary with Demosthenes; the fourth an Arcadian, Scholar to Isocrates; the fifth of Mitelene, sirnamed Rhetoromastix; the sixth a Neopolitan, and Academick Philosopher, Disciple to Melanthius the Rhodian; the seventh a Milesian, and Friend to Cicero, a Writer of Politicks; the eight a Statuary. Now the first of these, viz. Aeschines the Philosopher, is the person mention'd by Apol∣lonius; for he was (as Plato writes) the Son of Lysanias, though others will have him to be the Son of Charinus: and for his Countrey, an Athenian of the Sphettian Tribe. In his Youth being very industrious, but poor, he apply'd himself to Socrates, who esteem'd him as a Jewel, and reckon'd him one of his best Disciples; for he never forsook his Ma∣ster: this made both Plato and Aristippus envy him. Idomeneus saith, it was he who counsell'd Socrates to escape out of Prison, notwithstanding Plato ascribes that advice to Crito. Now Aeschines being very poor, Socrates gave him some of his Dialogues to make money of, which Aeschines reading at Megara, Aristippus derided him for a Pla∣giary. Plat. de Ira cohib. As for his Voyage into Sicily, (whereof Apollonius speaks) L••∣ertius, and from him Suidas, write) that being instigated by poverty, he went into Si∣cily, there to visit Dionysius the Tyrant, which was at the same time that Plato and Ari∣stippus were resident there; and that Plato being out of Favour with Dionysius, took oc∣casion, by presenting Aeschines unto him, to reingratiate himself; as Plutarch testifieth: But Laertius saith, that Aeschines coming thither, was despised by Plato, and recom∣mended only by Aristippus. He imparted some Dialogues to Dionysius, who gratified

him for the s••me; in so much that he lived with him till he was deposed. Afterwards he return'd to Athens, where not daring to contend with Plato and Aristippus in Philosophy, he taught, and took money for the same only in private. At length he applied himself to the making Orations for the Forum, wherein, Timon saith, he was very perswasive: Ly∣sias wrote one Oration in Answer to him, wherein he asperses Aeschines for many things very improbable, as patronizing an unjust Cause, borrowing without intent to restore, selling Unguents contrary to the Laws of Solon, and Precepts of Socrates, and for inju∣ring Hermans, his Wife and Children: but of this see more in Athenaeus. He wrote Dia∣logues, Orations, and Epistles, as you will find in Laertius, and in the ingenious Mr. Stan∣ly, his Live•• of the Philosophers.

[2] Dionysi••s; there were several eminent men of this Name: It was sometimes ap∣propriated to Bacchus; besides there was Dionysius Alexandrinus, a Grammarian under Trajan; Dionysius Milesius, an Historian that wrote the Transactions of Persia after Da∣rius; Dionysius Halicarnasseus, who flourish'd in the time of Augustus, a famous Histo∣rian and Orator; Dionysius, a Philosopher of Heraclea, and one of Zeno's Scholars, who being tormented with the Stone, exclaim'd against his Master, for teaching that pain was no ••vil; Dionysius Atticus, of Pergamus, the Disciple of Apollodorus, and a great Fami∣liar of Augustus's; Dionysius Periegetes, who lived at the same time, and wrote Geo∣graphy in He••ameter Greek Verses, which are at this day extant; Dionysius Areopagita▪ who being in Egypt, where he beheld the unnatural and wonderful Eclipse of the Sun, at the Passion of our Saviour, cry'd out, Aut Deus Naturae patitur, aut Mundi machina dis∣solvetur: Either the God of Nature suffereth, or the frame of the World will be dissolved. There were also (besides many others) two eminent Tyrants of Sicily, whereof the lat∣ter (who was banish'd to Corinth) is the person Apollonius here cites: for that Laertius (as I have already shew'd) tells us, how Aeschines continued with him till the time of his Exile. Now this Dionysius the younger having heard, that his Father in the time of his sicknes•• was contriving with Dion, how to impede his sole Succession, conspired with the Physicians to get him poysoned; which being effected, the Government devolved solely upon him. At the beginning of his Reign, the people promised themselves much happiness under him, for he recalled back Plato from Banishment, as if he meant to fol∣low his Advice and Instructions; but in a short time fell out with him, and sent him back to his Friends at Tarentum in Italy. Plato being thus dismiss'd, the next thing Dionysius did, was the striking up a dishonourable Peace with the Carthaginians, upon whom his Father had begun a War, which his Son's Sloth and Luxury permitted him not to prose∣cute. He likewise banish'd his Uncle Dion to Corinth, (for being the peoples Favourite) which occasion'd the falling out betwixt Plato and him, for that Dion had been Plato's Disciple. Now Dion remaining thus discontented at Corinth, rais'd an Army of Merce∣naries, and invaded Sicily, where pretending he came to vindicate the ancient Liberties of the people, they flockt into his assistance from all parts, in so much that he took the principal City Syracuse with little or no opposition. Hereupon Dionysius retired into a strong Castle of the Island, from whence being likewise forced, he afterwards fled into Italy. Nevertheless the Citizens of Syracuse falling into Distractions for want of Money, and growing weary of Dion's Government, several Plots were laid against him, whereof one (through the Treachery of his pretended Friend Callicrates) cost him his Life. Now after Dion's death, Callicrates first, and then several others, possess'd the Govern∣ment of Sicily for some few months, till at length Dionysius coming unawares upon them, in the 10th year of his Expulsion recover'd again Syracuse, and the whole Principality, which he had formerly lost. Now as the Restoration of a Prince may be esteem'd the more secure, when the people having so lately tasted of the Ruines of a Civil War, will be the less apt to run speedily into the same again; so on the other side there is always left remaining some of the old leaven, that will be ready to set things into the old Fer∣mentation upon any slight occasion: And thus it fared with Dionysius, who being no sooner return'd to his old Dominions, but likewise beginning his old Extravagancies, was in less than four years time after his Restoration, banish'd by Timoleon a second time to Corinth, where being very poor and necessitous, he turned Paedagogue for his livelihood, and so ended his Life in great poverty and disgrace; being the 2d. year of the 109th. Olympiad, and A. M. 3661: Plutarch Vitâ Dionys. Aelian Var. Hist. Iustin. It is said

of this Dionysius, that an old Woman praying very much for his Life, and he asking her why she did so, her Answer was, I can remember (saith she) one cruel Tyrant, and I would ever be wishing his Death; then came another, and he was worse; then camest thou, who art worse than all the former: and if thou wert gone, I wonder what would become of us, if we should have a worse? From this Prince's Misfortune, came the old Proverb, Dionysius Corinthi, which signifies any one that is fallen from high Honours into Contempt.

[3] Charybdis, is a Gulf in the Straits of Sicily, now called Golofaro; it is very dan∣gerous, by reason of the whirling Streams flowing contrary each to other; it is situated over against Scylla, no less dangerous for its Rocks: The Moral of this Fable teaches us Mediocrity, to avoid running out of one extream into another; wherefore, Incidit in Scyllam qui vult vitare Charybdim, is no more than our common English Proverb, To fall out of the Frying-pan into the Fire. Charybdis is (saith Bochartus) no other than Chor∣obdan, i. e. Foramen perditionis. The Poets feign this Charybdis to have been a Woman of a savage Nature, that ran upon all Passengers to rob them. Also, that having stolen the Oxen of Hercules, Iupiter kill'd her with his Thunderbolts, and afterwards convert∣ing her into a furious Monster, he cast her into a Gulf, which bears her Name: See more of this in Homer's Odyss. 12. Ovid Met. lib. 7, 8. Ovid Pontic 4. and Virgil Aen. 3.

[4] Aristippus the Cyrenean, a Disciple of Socrates, and Son of Aretades, after the death of his Master Socrates, returned home into his own Countrey Cyrene in Africa▪ from whence the Doctrine which his Scholars retain'd, had the Name of Cyrenaick. Suidas, and Laertius. Whilst he was under the Instruction of Socrates, he resided at Athens; afterwards he dwelt sometime at Aegina, where he became acquainted with Lais, the famous Corinthian Courtezan, who came there once a year to the Feast of Neptune, and with whom (Athenaeus writes) he return'd to Corinth: Deipn. 13.

To Corinth Love the Cyrenean led, Where he enjoy'd Thessalian Lais Bed; No Art the subtil Aristippus knew, Whereby he might the power of Love subdue. Deipnos. 13.

We read in Laertius of his Voyage to Dionysius's Court, which Philostratus here mentions; he soon became a Favourite with Dionysius, being of such an humour, as could conform it self to every place, time, and person, acting any part, and construing whatever hap∣pen'd to the best: as Horace speaks of him,

Omnis Aristippum decuit color, & status, & res. Lib. 1. Ep. 17.

When Dionysius spit upon him, he took it patiently; for which being reproved, Fisher∣men (saith he) suffer themselves to be wet all over, that they may catch a Gudgeon, and shall I be troubled at a little Spittle, who mean to take a Tyrant? This servile com∣pliance rendred him more acceptable to Dionysius, than all the other Philosophers. He begg'd money of Dionysius, who said to him, You told me, A wise man wanted nothing▪ Give it me first (said he) and we will talk of that afterwards: when Dionysius had gi∣ven it him; Now (saith he) you see I do not want: Laert. Dionysius asking him why Philosophers haunted the Gates of rich men, but rich men not those of Philosophers: Because (saith he) the one knows what he wants, the other not. Diog••nes deriding Aristippus, call'd him, The Court-Spaniel; Afterwards Aristippus passing by whilst Dio∣genes was busied about washing of Herbs, Diogenes derided him, saying, If you had learn'd to do thus, you need not have follow'd the Courts of Princes; And you (said Aristippus) if you had known how to converse with men, needed not to have wash'd Herbs.

Si pranderet olus patienter, Regibus uti Nollet Aristippus; si sciret Regibus uti, Fastidiret olus.— Horat. Ep. 1.17

Thus ingeniously rendred by Mr. Stanly:

Diog.

On Herbs if Aristippus could have din'd, The company of Kings he had decli••'d.

Aristip.

He who derides me, had he wit to use The company of Kings, would Herbs refuse.

His Life was wholly addicted to Voluptuousness and Luxury, in so much that his Philo∣sophy was tainted therewith; the Doctrine that he taught being soft and voluptuous, and therefore condemn'd by Xenophon, Plato, Phaedo, Aeschines, and Antisthenes. He used to say, that good Chear was no hindrance to a good Life. The Pleasures which he had, he used; and those which he had not, he despised. When he travell'd to increase his Knowledge, he made his Servants cast away their Money, that they might travel the lighter. He said, Pleasure was the end of good men, and Sorrow of ill. He liked no Pleasure, but that which might concern a man's own Happiness. But of his Doctrines, Apothegms, Writings, and Epistles, see them in Mr. Stanly's Lives of the Philosophers, collected at large out of Laertius, Cicero, Athenaeus, Plutarch, Stobaeus, and others. For the manner of his Death, it was thus: Having lived long with Dionysius, at last his Daughter Arete sent for him to come and order her Affairs at Cyrene, she being in dan∣ger of oppression by the Magistrates. Hereupon Aristippus took leave of Dionysius, and being on his Voyage, fell sick by the way, and was forced to put in at Lipara, an Aeoli∣an Island, where he died. His Disciples and Successors in his Doctrine were his Daughter Arete, Aethiops of Ptolemais, his Grandson Aristippus, Theodorus the Athiest, Antipater, Epitimides, Paraebates, Hegesias, and Anniceris.

[5] Plato, &c. Plato, the Prince of the Academick Sect, was born at Athens, in the 88^th Olympiad, as Ludovic. Vives writes in August. Civit. lib. 8. ch. 4. Apuleius (lib. 1. de Dogm. Plato) tells us, that Plato was so sirnamed from the large Habitude of his Bo∣dy, for he was at first called Aristocles; however some think he was called Plato, from the Amplitude of his Speech and Eloquence. As for his Parents, they were Ariston, and Perictione; his Father's Family was related to Codrus, the last King of Athens: his Mo∣ther Perictione (by some called Potone) was descended from Solon, the famous Athe∣nian Lawgiver, whence Plato in his Timaeus speaking of Solon, calls him his Kinsman. Nevertheless Apuleius saith, there are some who assert Plato to be of a more sublime Race: and Aristander (who is follow'd by many Platonists) thinks he was begotten on his Mother by some Spectrum, in the shape of Apollo: for Plutarch, Suidas, and others affirm, that Apollo Perictione se miscuit. Whilst Plato was yet an Infant, carried in the arms of his Mother Perictione, Aristo his Father went to Hymetus, (a Mountain in At∣tica, eminent for abundance of Bees and Honey) to sacrifice to the Muses, taking his Wife and Child along with him; as they were busied in divine Rites, she laid the Child in a Thicket of Myrtles hard by; to whom, as he slept (in Cunis dormienti) came a swarm of Bees buzzing about him, and (as it is reported) made a Honey-comb in his mouth: which was taken as a presage of his succeeding Eloquence. Plato's first Master was Socrates, with whom it is said he lived eight years; in which time, he committed the substance of Socrates his Discourses to writing, but with great mixture and addition of his own; which much offended Xenophon his co-Disciple, who in an Epistle to Aeschi∣n••s Socraticus, upbraids him with it: Eusob. Praepar. Evang. l. 24. From Socrates he re∣ceiv'd the chiefest of his Morals. After Socrates's death, Plato applied himself to Craty∣lus, the Disciple of Heraclitus, from whom we may presume he received good Instructi∣ons, for that he makes him the chief Subject of one of his Dialogues. Now Plato being the first of all the Heraclian Sect, and afterwards determining to be of the Socratick Dis∣cipline, became the most famous of all Philosophers. Apul. lib. 1. de Philosoph. After this, Plato addressed himself to Hermogenes, who follow'd Parmenides's Philosophy, from whom we may suppose he borrowed many of his Metaphysical Contemplations about di∣vine Idea's, whereon he discourses at large in his Dialogue called Parmenides. Then Plato had recourse to Euclid, Founder of the Megarick Sect: from whence he went to Cyrene, there to be instructed by Theodorus the Mathematician. In the next place, Plato having a strong inclination to the Pythagorick Philosophy, travell'd into Italy, that part of it which was called Magna Graecia, where Pythagoras had Philosophized, and left behind him many Sectators of his Discipline. Now amongst these Pythagoreans, Plato heard at Tarentum, Archytas the elder, and Euritus; amongst the Locrians he heard Timaeus the Locrian, from whom he is supposed to have borrowed many Traditions touching the Ori∣gine of the Universe, its parts, &c. See Lud. Viv. on Aug. lib. 8. ch. 11. Moreover, at Croto, Plato heard Philolaus the Pythagorean; as also Lysis of the same Sect, whom he makes the Subject of his Dialogue call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and perused the Books of Epicarmus,

alias Cous, that famous Pythagorean Philosopher. Hence it is, that from Plato's great imitation of the Pythagorean Philosophy, the Names of Plat••nists and Pythagoreans are oft confounded in ancient Authors. Euseb. lib. 14. Afterwards Plato (being not content with the Knowledge which he had learnt at Athens, and from the Pythagorick Sect in Ita∣ly) travell'd into Aegypt, accompanied with E••ripides, or (as Vossius hath it) with Eudoxus, where he had 13 years Conversation with the Egyptian Priests, as Strabo writes, lib. 17. Cicero tells us, that Plato's design of travelling into Egypt, was to inform him∣self in Arithmetick, and the celestial Speculations of the Barbarians. After this, some will have it that Plato travell'd into Phaenicia, for that he seems so well acquainted with their Learning. Now Plato having in this manner collected what stock he could of Ori∣ental Wisdom, returned home to Greece, where in a Village near Athens he instituted his School called the Academy, so call'd from one Ecademus; the place (as Laertius tells us) was woody and moorish, therefore very unhealthful. Now concerning Plato's go∣ing to Dionysius, which Apollonius here speaks of, we read that he made three several Voyages into Sicily; whereof, the first was to see the fiery Ebullitions of Aetna; the se∣cond to visit Dionysius the elder, whose anger as it once made him depart, so did his Son's (Dionysius the younger's) love and earnest entreaties, make him return again, and give Sicily a third Visit Afterwards he died in the 13th. year of the Reign of Philip of Mace∣don, and in the first of the 108th Olympiad, being the 81. year of his Age, according to Hermippus, Cicero, Seneca, and others; Age alone being his death: Hermippus saith, he died at a Nuptial Feast; Cicero, as he was writing; but some falsly report, he was de∣voured with Lice, as Pherecydes. His Doctrine and Precepts are at large treated of by Mr. Stanly; but as for his Character, it is thus given us by a late ingenious modern Au∣thor:

Plato has the smoothest tongue of Antiquity, and takes pleasure to make men hear him attentively, though he is not much concern'd whether they believe him or not: he is always florid, but not always solid; the false relish that was then in vogue through the credit of the Sophists, obliged him to that flourish of expression which he used. He is wirty, quick, and elegant, and as ingenious as a man can be; for with lit∣tle Coherence and Method he observes in his Discourse a secret Oeconomy, which fails not to hit the Mark. And seeing he teaches only by way of Dialogue, that he may follow a free and disentangled Style, which has the Air of Conversation, he is rich in Prefaces, and magnificent in his entry on Discourses; yet he decides but little, no more than Socrates, and establishes almost nothing at all▪ however, what he says is so natu∣rally exprest, that nothing can be imagined more taking. The slight matters which he mingles with great in his Discourses, and the Trifles wherewith he circumstantiates what is essential and weighty in the Subjects he treats of, render him alluring; and it is by this way alone that he amuses. But through the great desire he hath to be pleasing, he is too much for telling of Wonders. Most part of his Discourses are nothing else but Fables, Metaphors, and continual Allegories; he affects often to be mysterious in what he says, that he may keep himself the more within the verge of his Character; and it is commonly by Lying that he undertakes to perswade Truth. Rhodiginus pre∣tends, that his sence is more to be minded than his words, which are often Allegorical: Moreover, he was too much a Politician to be a Philosopher: for in one of his Letters to Dionysius of Syracusa, he acknowledges that he publish'd none of his Maxims, but under the Name of Socrates, that he might not be accountable for his own Doctrine, in a time when the Nicety of the people of Athens was offended at every thing The Condemnation of Socrates made Plato so cautious, that to be in good terms with the publick, and to dispossess the people of the opinion, that he was addicted to the Senti∣ments of his Master, he turned Pythagorean. Now how beit he was a man of vast Ca∣pacity, (for what did he not know, says Quintilian?) and had a wonderful Genius for S••iences, whereof he always speaks better than others did; yet must it be acknow∣ledged, that he gave greater Reputation to Philosophy by the Conduct of his Life and Vertue, than by his Doctrine: for he it was who first taught, that true Philosophy con∣sisted more in Fidelity, Constancy, Justice, Sincerity, and in the love of ones Duty, than in a great Capacity. After his death, his Disciples so alter'd his Doctrine, and fill'd his School with such rigid Opinions, that scarcely could there be known amongst them the least print of the true Doctrine of Plato: which was divided into so many

Sects, as there started up Philosophers in the Ages following.

Cicero (in his Book de Divinatione) tells us, that Plato was accounted Deus Philosophorum; also Antimachus (in Cicero's Brutus) saith, Plato unus mihi instar omnium millium. Maximus Tyrius af∣firms, that Nature her self never saw any thing more eloquent, no not Homer excepted; wherefore Panaetius stiles him, the Homer of Philosophers: Pliny calls him, Sapientiae Antistitem; and Salvianus, Romanum Catonem; also others term him, another Socrates of Italy. The ancient School of Plato degenerated by the Sentiments of the new, into the Sects of Scepticks and Pyrrhonists, who doubted of every thing. Marcilius Ficinus pre∣tends, that Plato knew the Mystery of the Trinity. The Emperor Iulian preferr'd the Doctrine of Plato, to that which St. Paul taught the Athenians. The Logick of Plato (which is the same with that of Socrates) consists more in Examples, than Precepts; it hath nothing that is particular for Reasoning, because Socrates valu'd not that part of Philosophy. Though both of them placed the first discerning of Truth and Falshood in the Senses, yet they pretended, that the Mind ought to be Judg thereof. And seeing the Soul of man was but a small spark of the universal Soul of the World, and according to them a Beam of the Divinity; they thought, that that particle united to its principle was ignorant of nothing; but that entring into the Body, by that Alliance it contracted Ignorance and Impiety, from which, Logick served to purifie it. Alcinous, who gives us an exact Explanation of the Dialectick of Plato, says, that this Philosopher made use of Division, Definition, and Induction, to resort to the fountain of the first Truth: Division was as a Ladder, whereby to ascend from things sensible to things intellectual; Definition was a way to lead from things demonstrated to those that were not; and In∣duction the means to find the Truth by the principle of Suppositions: for by Division he came to Definition, as by Definition to Induction and Demonstration. Moreover, it ap∣pears by the Principles of the Logick of Plato▪ which allow'd no Truth but in the Idea's, that his School made profession of knowing nothing; because men cannot judg of single and individual Beings, but by the Senses, which are fallacious: So that the Disciples of Plato placed all their Logick in not believing any thing too slightly, and in retaining the entire Liberty of Judgment, among the Uncertainties which are found almost in every thing: In fine, Upon that great Maxim of a general Incomprehensibility of all things, was that Academy reform'd under Lacydes and Arcesilas, and the Sect of the Scepticks and Pyrrhonists raised. As for Moral Philosophy, Plato brought it to greater perfection, up∣on the Model that Socrates had left him: for by his Idea's which he gave to every thing, as the universal Principle of Philosophy, he raised all Vertues to their highest perfection. In his Phaedrus he explains the Nature of Moral Philosophy, the end whereof is to purifie the Mind from the Errors of Imagination, by the Reflections that Philosophy suggest to him: However, the greatest part of his Dialogues are but good Discourses without Principles, which nevertheless fail not to hit the Mark, and to instruct in their way; for the Morals of this Philosopher are full of Instructions, which always tend either to coun∣tenance Vertue, or to discourage Vice: and that Morality is spread in all his Discourses, though there be nothing in it extraordinarily singular. Some pretend, that the Metamor∣phosis of Apuleius his golden Ass, is an Allegory of the Moral Philosophy of Plato. Plato was the first that rectified the Opinion of the Souls Immortality, which he learnt of So∣crates, Socrates of Pythagoras, Pythagoras of the Egyptians, and the Egyptians (as some will have it) of the Hebrews, by the means of Abraham, whilst he sojourn'd in Egypt. Plato made it the most important Principle of Pagan Morality, thereby obliging men to Vertue, out of hope of Reward, and fear of Punishment. His Doctrine had a tendency to that of the Stoicks; as appears by the Example of Antiochus of Ascalon, who having been bred in his Academy, afterwards turn'd Stoick. As for Natural Philosophy, Plato hath hardly written any thing on this Subject, which he did not take from the Pythagore∣ans. Also for his Doctrine of Visions, Spirits, and Intelligences, (in his Dialogues of Epi∣nomie and Cratilus) he took it from Pythagoras, and Zeno had it from Plato; as Lipsius writes. Apuleius saith, that Plato of all the ancient Philosophers, hath discoursed best of God, Providence, Spirits, and divine matters. And it must be granted, that he appears more knowing in that kind of Science, than any of the rest; but seeing he learnt of Py∣thagoras, most part of what he delivers on that Subject, it is not safe to follow him. Ter∣tullian saith, the Platonists as well as the Stoicks assign'd even God a Body. Cardan

speaking of Plato's Opinion of the Immortality of the Soul, shews, that his Arguments prove the Immortality of the Souls of Beasts, as well as of Men, either of both, or none▪ Now touching this Philosopher's Works, they are common, and well known▪ There are ten Dialogues, wherein the sum of his Philosophy is comprehended; for his Writings are by way of Dialogue: and in all these, we must distinguish betwixt Plato's proper Opinion, and the Opinion of others. His own he lays down in the person of So∣crates, Timae••s, &c. Other mens Opinions he deposites in the person of Gorgias, Protago∣ras, &c. Amongst these Dialogues, some are Logical, as his Gorgias, and Eutydemus: some are Ethical, as his Memnon, Eutyphro, Philebus, and C••ito: some are Political▪ as his Laws and Commonwealth: some are Physical, as his Timaeus: and some are Metaphy∣sical, as his Parmenides, and Sophistra, which yet are not without somewhat of Logick. His Epistles are by some thought spurious: as also the Platonick Definitions adjoyn'd to his Works, are supposed to be compiled by his Successor Pseusippus. This great Philoso∣pher Plato was not without his Detractors and Emulators, for such were Xenophon, Anti∣sthenes, Aristippus, Aeschines, Phaedo, Diogenes the Cynick, and Molon. Now by these Enemies of his, many scandalous Imputations were forged upon him; as, that Plato profest one thing, and practised another; that he inordinately loved Aster, Dion, Phae∣drus, Alexis, Agatho, and Archeanassa, a Curtesan of Colopho; that he was a Calumnia∣tor, envious, proud, and a gluttonous lover of Figgs; that he was the worst of Philoso∣phers; a Parasite to Tyrants; and many other Accusations alike improbable. How∣ever, from hence the Comick Poets took occasion to abuse him: as did Theopompus in Autochare; Anaxandrides in Theseo; Alexis in Meropide; Cratylus in Pseudobolymaeo, &c. see Laertius. Lastly, As for his Disciples and Friends, (who were call'd Platonists, or Academicks, from his own Name, and the Name of his School) they were Speusippus, Xenocrates, Aristotle, Philippus, H••stiaeus, Dion, Amyclas, Erastus, Coriscus, Temolaus, Evae∣mon, Pithon, Heraclides, Hippothales, Calippus, Demetrius, Heraclides of Pontus, Lastheni•• and Axiothia, two Women, Theophrastus, Hyperides, Lycurgus, Demosthenes, Mnesistra∣tus, Aristides a Locrian, Eudoxus a C••idian, Evagon, Hermodorus, Heracleodorus, Euphra∣tus, Timaeus, Chaeron, Isocrates, Aster, Phadrus, Alexis, Agatho, Aristonymus, Phormio, and Mededimus: and many other of later Ages have been followers of his Doctrine: Cardi∣nal Bessarion, and Marcilius Ficinus, made the Italians in Love with this Philosophy of Plato; the Heresie of the Gnosticks sprung out of this Academy; Agrippa (as he him∣self confesses) weakned his Spirit, by reading the Platonick Philosophy in Porphyry, Pro∣clus, and Plessus. Many of Plato's Disciples gave themselves to be burnt for the Doctrine of their Master. Finally, All that hath been written by the late Platonists under the Ro∣man Emperors, carries no solid Character. The most part of the Greek Fathers, who were almost all Platonists, are not exact in what they say of Angels and Spirits, by rea∣son of the false Notions they imbibed in Plato's School. He that would know more of the Life and Doctrine of this Philosopher, let him search such ancient Authors, as Laer∣tius, lib. 3. Apuleii Dogm. Plat: Suidas, Plutarch, Athenaeus, Cicero, Aelian, Augustini Civita••em Dei, cum Notis Ludovici Viv. Porphyry, Val. Maximus, Eusebius, Iosephus, Cle∣mens Alexand. Strom. Stobaeus, and such modern Authors as Marcilius Ficinus, Monsieur Rapin's Reflections on ancient and modern Philosophy, Stanly's Lives, and Theophilus Gale his Court of the Gentiles.

[6] Helicon of Cyzicus, was he who Plutarch saith (in the Life of Dion) foretold the Eclipse of the Sun; also that this Helicon was a Friend of Plato's; and that the com∣ing to pass of his Prediction of the Eclipse, gave him great repute with the Tyrant, who presented him with a Talent of Silver for his happy Guess.

[7] Cyzicus (call'd at this day Chizico) was an ancient City of Mysia in Asia, wit∣ness Ferarius.

[8] Phyton, when he fled from Rhegium, &c. This Phyton was of a noble Family of Elis; who being reduced into Captivity with the rest of his Countreymen, was com∣pell'd to use all dishonest Artifices for gain, as Diogenes mentions in his Life.

[9] Rhegium, a City in the Coast of Italy, seated in that Cape or Promontory which lyes over against Sicily, now call'd Reggio, or Riggio, and not Rezzo, as Ortelius would have it.

[10] Eudoxus the Cnidian, was (as Laertius writes, lib. 8.) the Son of Aeschinus;

he was skill'd in Astrology, Geometry, Physick, and Law. His Geometry he learnt of Archytas; his Physick of Philistion the Sicilian, as Callimachus saith in his Tables; also Photion (in success.) w••••tes, that he was a Disciple of Plato's. When he was 23 years old, having a great desire after Learning, and yet by reason of his poverty wanting wherewithal to purchase it, also much envying the glory of Socrates his Disciples, he tra∣vell'd from his own Countrey Cnidus (one of the Cycladian Isles) to Athens, there to learn Philosophy, where after two months abode, he returned home again▪ And from thence, being supplied with moneys through the bounty of his Friends, he afterwards travell'd into Egypt, in company of Chrysippus the Physician, carrying along with him Letters of Recommendation from Agesilaus to Nectanabis, by which means he was ad∣mitted into the Converse of their Priests, amongst whom he continued the space of 16 months, where he wrote a History, comprehending their Transactions the last 8 years. After this he return'd to Athens, being follow'd by many Disciples, and died in the 53▪ year of his Age. See Laertius, lib. 8.

[11] Speusippus, was an Athenian, born at Myrrhinus, (which belong'd to the Pando∣nian Tribe) his Father named Eurymedon, his Mother Potone, and Sister to Plato. He was educated under his Uncle Plato, whose Neece's Daughter he married, having with her 30 Minae for a Portion, which Dionysius sent her; to which sum Chio added a Talent. When Dion came to Athens, Speusippus was his constant Companion, which he did by his Uncle Plato's Advice, to soften and divert the morose humour of Dion; whereupon Timon (in Sillis) calls Pseusippus a good Jester: Plat. Vit. Dion. The last Voyage that Plato made into Sicily, Speusippus accompanied him, and grew much into favour with the Citizens of Syracuse, by reason of his free Behaviour. Afterwards Pseusippus at his return to Athens, instigated Dion (who was there in Banishment) to levy War upon Dionysius, which accordingly he did with great success, as I have already shew'd in the Life of Dionysius: upon this, when Dion had recover'd Sicily, he bestow'd upon Speusip∣pus his Countrey-house, which he had purchased at Athens, as a reward for his good counsel. Now Plato dying in the first year of the 108^th Olympiad, Theophilus being Ar∣chon, Speusippus succeeded him in the School of his Academy, whom he follow'd also in his Doctrine: he continued Master of this School 8 years, till at last being very infirm, and disabled by the Palsie, he relinquish'd it to Xenocrates. As for the profession of Phi∣losophy which Speusippus made, it was the same with that of Plato. He first (as Theodo∣rus affirms) looked into the Community, and mutual assistance of Mathematical Disci∣plines, as Plato did into that of the Philosophical. He affirmed, that the Mind was not the same either with good or one, but of a peculiar nature, proper to it self. And he ex∣acted Money of his Disciples, contrary to the custom of Plato. For though he followed Plato in his Opinions, yet did he not imitate his Temper, Speusippus being austere and cho∣lerick, nor had so great command over his Pleasures. In Anger he threw a Dog into a Well; and indulging himself in Pleasure, he went to Cassander's Wedding in Macedonia: Laert. Philostrat. He was likewise a great lover of Money, as Apollonius here mentions, and also Laertius saith the same. In so much, that some indifferent Poems which he had made, he himself sung publickly for profit. These Vices, Dionysius writing to him, de∣rides, saying, Plato took no money of his Scholars, but you exact it whether they are willing or not: as is extant in Athenaei Dipnos. lib. 12. ch. 24. He was (as Timotheus saith) very infirm of Body, in so much that he was fain to be carried up and down the Academy in a kind of running Chair. At length he died of grief, as Laertius (lib. 4.) affirms: who elsewhere citing Plutarch, in the Lives of Lysander and Scylla, saith, that Speusippus died of the Phthiriasis; but there is no such passage in Plutarch, as now extant. Lastly, Concerning his Writings, Phavorinus (in the second Book of his Commentaries) saith, that Aristotle paid three Talents for them. He wrote many things, chiefly in Philosophy, as Commentaries and Dialogues; whereof you may see a large Collection in Stanly's Lives, out of Laertius, Suidas, Plutarch, Apuleius, Stobaeus, and Athenaeus.

Now for the further Illustration of those Philosophers Lives and Doctrines, which are made use of in this Treatise, give me leave (as I did before in History) so now to do the like in Philosophy; and for the better Explanation thereof, present you with this short Scheme, as well of the principal Sects, as Successions of the most eminent Philoso∣phers, which is thus digested and collected out of Clemens Alexandrinus, Laertius, and others.

[illustration]

Typus sive Epitome (uti Clemens ipse vocat) Successionis Philosopho∣rum ex Clem. Alexandr. Stromat. 1.* 1.1

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (septem scil. Sapientes) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

• 1.
  • Italica à Pytha∣gora, Olympi∣ad. 62
  • In Metapente, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2.
  • Ionica à Thalete, Olymp. 50.
  • Anaximander.
  • Anaximenes.
  • Anaxagoras Hic Scholam suam ex Ionia Athenas traduxit; ait Clemens.
  • Archelaus.
  • Socrates
    • Plato
      • ...
        Peripatetica in Lyceo.
        • Aristoteles
        • Theophrastus
        • Straton.
        • Lyco••.
        • Cristolaus.
        • Diodorus.
      • ...
        Academia vetus.
        • Speusippus.
        • Xenocrates.
        • Polemon.* 1.2
          • ...
            Stoica secta.
            • Crates
            • Zeno Citicus
            • Cleanthes.
            • Chrysippus
            • ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
          • ...
            Academica media
            • Cranto••
            • Arcesiaus, &c. us{que} ad
            • Hegesilaum
            • Carn••••des.
            • ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
    • Antisthenes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 3.
  • Eleatica à Ze∣nophane, Oly. 40
  • Parmenides
  • Zeno.
  • Leucippus.
  • Democritus.
    • Protagoras
    • ...
      • Metrodorus
      • Diogenes Smyrnaeus fort. Diome••es apud Laert. in vit. Anaxarc
      • Anaxa••hus.
      • Pyrrho
      • Nauliphan••••.
      • Epicurus uti Quidam

[12] Cassander's Wedding, this Cassander was King of Macedonia, and Son of Antipa∣ter, who nevertheless (respecting the publick Good more than that of his own Family) left the Kingdom at his death to Polysperch••n, and not to his own extravagant Son, our Cassander here mention'd.. Which he rese••••ing very i••••, resolv'd notwithstanding to push for the Kingdom of Macedonia; wherefore entring into a Conspiracy with Ptolomy King of Egypt, as also with Antigonus, and divers other Captains, he prepared all things rea∣dy for a War both by Sea and Land. At the same time Polysperchon (who was a cunning old Souldier, and had been one of Alexander's Officers) the better to secure Greece from a Revolt, did abolish all such Oligarchies, as since the passing of Alexander into Asia, had been erected in any of the Greek Cities, thereby restoring them to their former liber∣ty, in hopes to secure them from adhering to Cassander. Now Cassander having obtain'd of Antigonus 35 Ships, and 6000 Men, sailed with them to Athens, which together with the Haven he had got into his power, by means of Nicanor, whom he had sent before∣hand for that purpose. Against him came Polysperchon, intending to besiege him, but his Provisions failing him, he was forced to raise his Siege; when leaving his Son with a Party in Attica, he march'd himself with the chief of his Army into Peloponesus against Megalopolis, which was the only City amongst them that had adher'd to Cassander; where he being worsted, soon after the rest of the Greek Cities did thereupon revolt to Cassan∣der. After this ill fortune of Polysperchon's, Cassander marching into Macedonia, found likewise many Friends there, who were for the Rising Sun. The year following, Polysper∣chon by the help of Aeacida (King of the Molossians) brought back Olympias, with Alexander, the Son of Roxane, her Grandchild, into Macedonia; whereupon Eurydice, the Wife of King Aridaeus, fortify'd her self, and sent to Cassander for aid; but the Ma∣cedonians fearing the Majesty of Olympias, fell away from her; so that she and her Hus∣band being both committed to Prison, he was first kill'd, and then Olympias sent her a Sword, an Halter, and Poyson, to choose which of them she pleas'd; who having pray'd to the Gods for Revenge, hanged her self with her Garter. This happened after Aridaeus had enjoy'd the Title of King 6 years and 4 months. Olympias also kill'd Nica∣nor, the Brother of Cassander. But Cassander hearing she was arrived in Macedonia, marched out of Peloponesus against her; he also bribed all the Souldiers of Aeacida, as well as Polysperchon's Army, on whose assistance she solely depended, when she being fled to Pydna, he there besieg'd her, took her, and afterwards put her to death, she refusing to fly for her Life. And such was the end of Olympias, the Mother of Alexander, whom she had outlived 8 years. In the next place, he privately order'd Roxane and her Son Alexander to be slain. Now Polysperchon to revenge himself on Cassander, set up Hercules, the Son of Alexander by Barsine, who was a Youth of 14 years of age, and had been educated at Pergamus. Hereupon Cassander fearing lest the Macedonians should be too well affected to this young Hercules, for his being descended of Alexander, did by way of Counterplot take to Wife Thessalonice, the Daughter of Olympias, and Sister of Alex∣ander the Great: And this I conceive was the Wedding, whereat Speusippus recited his Poems, as Apollonius here mentions. Afterwards Cassander waged a second War, which was against Antigonus; and soon after died of a Dropsie himself, having reign'd 19 years, and leaving behind him three Sons of his Wife Thessalonice, viz. Philip, Antipater, and Alexander, who came all to an ill end. See Iustin, Diodorus, Plutarch, and Laertius, Vitâ Phocion.

[13] Exercise all the Grecian Games; There were four principal Games or Shews in Greece; whereof the first and most eminent were the Olympiads, the second Pythii, the third Istmii, the fourth Nemei. Now designing to treat of all these separately, I shall be∣gin first with the Olympiads, as being the principal of the Grecian Games. Know then, that these Olympick Games were first instituted by Hercules, in honour of Iupiter: they were celebrated once every five years, beginning from the 11^th. and lasting to the 16^th. day of the first Month. Now an Olympiad (which comprehended the space of 5 years) was an Epocha of time, where by the Greeks reckoned their Chronology; for as we count by years, and the Romans by their Lustra, so did they by their Olympiads, beginning their first Olympiad, A.M. 3174. from which time, instead of saying, 26 years, they would say, the first year of the sixth Olympiad, &c. Also they receiv'd their Name from their Situation, as being near the City Olympia, in the Province of Elide: Now the use made

of these Games, was to initiate the Youth of Greece in Feats of Activity, for that the greatest numbers of men that ever met upon any such Assemblies, used to resort thither, some as Spectators, and others, in hope of Victory. The original of this Institution was said to be thus: That Hercules, with his four younger Brethren, Paenaeus, Ida, Iasius, and Epimedes, being return'd from the Mountain Ida to Elis, proposed a Match of Running betwixt them all, only to make Sport; also that he who outrun should be crown'd with Olive Branches, which accordingly Hercules was, he being then the Victor: who there∣upon (from the number of those five Brethren) instituted the like Sport to be practised every 5^th year, to the honour of Iupiter, as I said before. Also the Victor was according to the first practice, ever after crown'd with Olive, which gives Aristophanes in Plato occasion to deride Iupiter's poverty, as being unable to bestow a Crown of Gold upon the Victor, when instead thereof he presented him with a Crown of Olive Branches; Nam magis auro decuit, si dives is esset: Transl. out of Aristoph. Some say, that Iupiter himself instituted these Pastimes upon his Victory over the Titans, when Apollo outran Mercury. In these Games, Eusebius writes, that Corilus an Arcadian wan the first Prize; but Pliny and Isacius affirm, that Hercules, the Son of Alcumena, (and not the Hercules before-mention'd) was the first Founder and Victor of these Sports and Prizes. For the Exercises used at these Olympiads, that Epigram of Simonides shews what they were wherein he enumerates,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et saltus, & pugnis, & levitate pedum At{que} Palaestra.

Leaping, Fighting, Running, and Wrestling, were the principal Subjects of their Conten∣tion; notwithstanding they had many others, as running Races with Chariots, D••sputa∣tions betwixt Poets, Rhetoricians, Musitians, and Philosophers. Also the manner was then to proclaim Wars, or enter Leagues of Peace. Of this Subject see more in Cael. Rhodig, Natal Com. Mythol. Polyd. Virg. and in all the Greek Poets and Historians.

The second of the Grecian Games were the Pythian, so call'd from Pythion, a place in Macedonia, wherein they were dedicated to the honour of Apollo, in commemoration of his Activity in vanquishing the great Serpent Python, that was sent by Iuno to persecute his Mother Latona, as the Fable saith: which Python, Strabo (lib. 6.) expounds to be a bloody wicked man, and enemy to Latona, whose Name was Draco. In these Games the Conquerors were crown'd with Laurel, as appears by Lucian and Ovid,

Huic Iuvenum quicun{que} manu, pedibusve, rotave, Vicerat, esculeae capiebat frondis honorem, Nondum Laurus erat. — Metam. lib. 1.

The Victor was at first adorn'd with other Boughs, but afterwards they made use of the Laurel, which Tree was appropriated to Apollo. Pausanias (in Corinth.) writes, that Diomede at his return from Troy having escaped the danger of Shipwrack, did in the na∣ture of a Thanksgiving first institute these Pythian Games: which were celebrated once a year at the beginning of Spring, as Dionysius in his Book de situ Orbis hath it,

Instituere choros omnes, victoria quando Grata suit, cum jucundum ver incipit, & cum Arboribus dulces nidos subtexit aedon. Sic interpr▪

The persons who chiefly frequented these Sports, were the Inhabitants of the Cyclades, and all the Islanders about Delos. Pythia was also the Name of Apollo's Priestess.

The third of the Grecian Games were the Isthmean, celebrated every fifth year in the Isthmus of Corinth, from whence they receiv'd their Name. They were instituted by The∣seus, in honour of Neptune, as Plutarch (in Vitâ Theses) testifies: Some say, they were dedicated to Palaemon, the God of the Havens, and I conceive that both Opinions may possibly be true, for as much as Neptune and Palaemon are sometimes Synonyma in the Greek Poets; however, they were both Gods of the Sea: Neptune of all, Palaemon only of the Harbours and Sea-shores. In these Sports the Victor was crown'd with a Garland of Pine-tree.

The fourth and last of the most eminent Games in Greece, were the Nemaean; so called, because they were kept in the Forrest Nemea. These Feasts were celebrated by the Ar∣gives, in honour of Hercules, who had so valiantly overcome a Lion in that place, and afterwards wore his Skin for his Armour. Notwithstanding some say, that these Nemae∣an Games were ordain'd in remembrance of Archemorus, the Son of King Lycurgus.

Now besides these four above-mention'd, they had several inferior Sports and Recrea∣tions; such as Pyrrhus's Dance, (invented in Creet by one of Cybeles Priests, so call'd) as a preparative of Youth for War, dancing it in Armour, and with Weapons on Horse∣back; Naked Games, invented by Lycaon: Funeral Plays, by Arastus; Wrestling, by Mercury; Dice, Tables, Tennis, and Cards, invented by the Lydians, not for any plea∣sure or lucre, but for the Commonwealths good; when in time of Famine, they asswaged their Hunger by eating every other day, and fasting by the help of these sedentary Pa∣stimes the next. Also the Game of Chess, invented, A. M. 3635. by a Politician, one Xerxes, thereby to demonstrate, how inconsiderable and impotent any Tyrant or Magi∣strate is, without the strength and assistance of his Subjects. They used casting of the Bar, which was made either of Iron or Brass, and of a vast weight, which whosoever cast highest or farthest wan the Prize. They used Wrestling, when two men having anointed themselves, whosoever flung the other first to the ground, was esteem'd the Victor. They sometimes disputed at Cuffs, which Combatants (named Pugiles) did tye about their Hands hard Thongs of an Ox's Hide, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and these Sports were call'd Gymnici, because the parties fought naked. Palaestra was the place where they ex∣ercised Feats of Activity; and the Masters who taught there, were called Gymnastae. About this time there were in Greece, Athletes, (such as Apollonius here mentions) or Combatants of incredible strength, as Milon of Crotone, and Polydamas: whereof the one carrying a Bull along the Stadium, did afterwards knock him down with a blow of his Fist; and the other Polydamas strangled a Lion in Mount Olympus with his bare hands. Now these Games and Exercises of the Grecian Youth, caused them to be such good Souldiers, that with a small number of men they defeated millions of the Persians who invaded them. Neither were these Plays and Combats esteem'd of only as relating to War, or to divert the people; but they were also instituted (as appears by the four first I mention'd) in honour of their Gods, whose Festivals were celebrated with such kinds of Sports. Thus Homer tells us, how in the Temples they exercised themselves at many pretty Plays, when he speaks of those who did handle the Dice before the Altars of Mi∣nerva. See more of this Subject in Panciroll. Cael. Rhodigin. and Gualtruchius.

[14] Olynthos, a Town in Macedon, which is call'd to this day Olintho. Ferrar.

Notes

• * 1.1

  Aliter La∣ert▪ Proens, p. 9, 10.
• * 1.2

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