The history of philosophy, in eight parts by Thomas Stanley.

Socrates his Epistles.

Epist. I.

YOu seem unacquainted with my resolutions, els you would not have sent the second time, and enlarged your offers; but you believe Socrates, as well as the Sophists, mercenary of his counsell,* 1.1 and that what I write before was not reall, but only to draw greater vertues from you: therefore now you pro∣mise wonders, in confidence to oblige me by your many pre∣sents to quit my interest and commerce with the Athenians, and to come over with you: I think it most unbeseeming a Philosopher to sell his advice, and extreamly contrary to my practise; for ever since by Gods command I first entered into Philosophy, I was never known to take any thing, but keep my exercises in publick,* 1.2 for every one to hear that will; I neither lock the door when I teach, as is reported of Pythagoras, nor go abroad to the multitude, and exact money of the hearers, as some heretofore have done, and some in our times yet do; I have enough from within my selfe, should I accept of more from others, I know not where to deposit it, nor whom to trust better then the givers themselves, whose faith, if I suspect, I shall be thought improvident to confide in, if honest, I can receive from them, though I lay up nothing with them; for they that would be faithfull keepers of mony, will not be unfaithfull preservers of their own gratitude, & they wil never go about to defraud me of what they would have given, but receiving that of me gratis, for which others take mony, they will* 1.3 consider me when I want. In a word, if friends, they will,* 1.4 like you, impart of their own to us, if not friends, they will seek to deprive us of what is ours.

Besides, I have not leasure to hoard up mony, but wonder at them that say, they get riches* 1.5 for their own sake, and have a high opinion of themselves for their means, who ne∣glect learning to addict themselves to gain, and so become ad∣mired for their riches, derided for their ignorance, esteemed for all things except themselves.* 1.6 But if we so much abhorre to have recourse to friends,* 1.7 to depend on others to eat their bread, how comes it that we are not ashamed to suffer the same from mony? do we not know that these men are respected only for their wealth, and if fortune turne, they live in all disre∣spect? they are not fully contented when they are in esteem, because it is not for their own sakes, but in disesteem are much

more discontented, being themselves the cause of their own dishonour.

First, therefore you were mistaken, if you did imagine Socra∣tes would do that for mony which he would not without, not knowing that many occasions, but chiefly the necessities of my country detain me: wonder not that I say I discharge my coun∣tries businesse, being not imployed either in Army or Court, every one ought to apply himselfe to that which he is capable of,* 1.8 things above his reach he must leave to others, and per∣form those that are within his compasse: and in such Cities as this, not only counsellors or commanders for sea or land are requisite, but some likewise, that may* 1.9 admonish others in their offices; for it is* 1.10 nothing strange, that they fall as it were, asleep, under the weight of their charge, and need a goad to waken them: Over these God hath placed me, for which I be∣come, and not without cause, odious to them.

But he, in whom I most confide, will not suffer me to go, he knowes better then my selfe what is good for me; when I re∣solved to come to thee, he with-held me, and when thou sentest the second time, forbid me, I dare not disobey him; Pindar taught this wisdome, saying, when God points out the be∣ginning of any work, it is the direct way to obtain to obtain vertue, the end glo∣rious: The verses are much to this purpose. Other Poets have said as much of the Gods, that what is undertaken with their advice, succeeds well, but what without God, is unprofitable to the undertakers. The wisest Cities of Greec•• consult the Oracle of Delphi,, and as many as follow it have good successe, who do not most commonly receive prejudice.

Yet I not wonder, if you give no faith to what I deliver of the Daemon, for I have met with not a few alike incredulous; most of those that were in the Delian fight did not believe me; I was then in armes, and fallied forth the City with the peo∣ple to skirmish, many of us were dispersed in flight, and as we came to a certain way, the accustomed sign came upon me; I stopt, and said, in my opinion, friends, we should not go this way, for I heard the Daemons voice: the greater part were angry, as if I had trifled at a time so serious; some few were perswaded to go along with me another way, and got safe home; one that came from the others brought word they were all slain, some horsemen returning from the pursuit, had fallen upon them, whom they at first resisted, but being at last enclosed by them, who were more in number, they gave back, and were in the end oppressed and killed; he that brought this newes was dangerously wounded, and escaped only by help of his shield. I have also by instructions from God, foretold many events to particular persons.

You offer part of your Kingdome, and invite me to it, not

as to a changed government, but to rule both your subjects and your selfe: but I confesse, I have not learned to command, and would no more undertake to rule, not knowing how then to play at dice, having never been taught: And doubtlesse if other men were of the same mind, there would be fewer troubles in life; whereas now the confidence of such as are ig∣norant, undertaking things they do not understand, occasions these many disturbances: Hence is it, they make fortune greater then she is, and by their own folly, increase her power. Besides, I am not ignorant, that a King ought to be more honoured and admired then a private person, and as I would not un∣dertake to be a horseman having no 〈◊〉〈◊〉 in Horsemanship, but had much rather be a footman, though the charge be lesse honourable: the same is my opinion as touching Kings and private persons, nor puffed up by ambition will I desire more glorious afflictions: they who invented the fable of Bellerophon seemed to imply something to this purpose, for he was opprest with misfortunes, not because he sought to rise higher in place, but for aiming at things above him, and being thrown down from his hopes, led the rest of his life poorly and ignominious∣ly, driven by mocks out of Cities into the Wildernesse, and shunning path-waies, not what we commonly call so, but the freedome wherewith every one orders his life. But let this be taken how the Poets please, my resolution you now hear a∣gain, that I will not change this place for that,* 1.11 conceiving this fittest for me: nor is God willing I should, who hath been ever untill now, my counsellor and guide.

Epist. II.

YOu are not ignorant how great esteem we have of Chaere∣phon, who being chosen Ambassadour by the City to the Peloponnesians, will perhaps come to you; a Philosopher is en∣tertained with small trouble, but the journey is dangerous, especially, because of the tumults that are there at this time, from which, if thou protect him, thou wilt preserve our friend, and infinitely engage us.

Epist. III.

ANeso of Amphipolis was commended to me at Potidaea, he is now coming to Athens, being thrown out of his house by the people; for at present, affairs are much embroiled and clouded there, but I believe within a little while they will cleer up. In assisting you will oblige a deserving person, and benefit both the ••ities; Amphipolis, lest by rebelling it incurre irreme∣diable danger: Ours, lest we be involved in their troubles

as at this present we are reduced almost to extremity for Potidaea.

Epist. IIII.

MEeting with Critobulus, I perswaded him to study Philo∣sophy, but I think he is of another mind, and more ad∣dicted to affairs of State, in which he intends to make choice of the fittest method, and best instructor for the most excellent so journe now in Athens, and with many of them we are inti∣mate. Thus much concerning him; as for us, Xantippe and the children are well, and I continue to do, as when you were with me.

Epist. V.

WE hear you are at Thebes, and* 1.12 Proxenus gone into Asia, to take part with Cyrus; whether your designes will prosper God knowes, they are here condemned by many, for it is conceived unfit the Athenians should assist Cyrus, through whose means they were deprived of command by the Lacedae∣monians and fight for him, who fought against them. It is not therefore strange if the state being altered, some be ready of themselves to accuse you of temporising, and the better your successe is, the greater will be their calumnies; for I am well acquainted with the dispositions of some of them: But since we have undertaken this, let us prove our selves honest men, and call to mind what we use to say of vertue, accounting this one of the best sentences of the Poet, Our Fathers house must not be discredited. Know therefore, that to war, these two are requisite, Courage an Bounty, for this, we are loved of our friends, for that, feared of our enemies, of both, thou hast domestick precedents.

Epist. VI.

I Have taken such care of your strangers as you desired, & re∣tained one to plead their cause before the people,* 1.13 a friend of ours, who profest himselfe the readier to undertake it, out of his desire to serve thee.

As for that which you write in jest concerning wealth, and such as are sollicitous for it, perhaps it is not unreasonable. First, because whilst others study to be rich, I choose to live meanly. Then though I might receive many gifts and legacies from living and dead friends; yet I freely disclaim them, and for a man thus enclined to be by others judged mad, is nothing strange: But we must examine not this onely, but the rest of

our life; and since we disagree in the use, no wonder that wee differ in the acquisition of* 1.14 Riches; my diet is very sparing, my habit the same in winter as in summer: I never wear shoes, I am not taken with Popular applause, but with the study of wisdom and integrity. But they who are intemperarate, Luxu∣rious in meat, not every year, but every day putting on new apparell are transported with unlawfull delights, and as they who lose their naturall complexion have recourse to paint. So these losing the true glory of virtue which every one ought to have, flie to that which depends upon complaisance with o∣thers, courting vulgar applause with Largesses and feasts. Hence I suppose it comes, that they need much wealth; They themselves cannot live upon a little, nor will others adm•••• them into their society, unlesse they receive a salary for com∣mending them.

But my life is well as to both these, I will not deny but in some things I may fail, I know that wisest men prefer those, most men these; Reflecting sometimes within my selfe upon God; I find that he exceeds us, in that he hath need of nothing; it is the property of a most excellent nature not to want any thing, and to comprehend within himself all that he enjoyes. Thus is he wiser then others, who imitates the most wise* 1.15 and happier, who resembles the most happy. If riches could do this, riches were to be preferr'd; but since vertue only can obtain it, it were folly to forsake the reall good to pursue the seeming. Hence I cannot easily be perswaded but that my Condition is better then the••rs.

As for children, who as you say ought to be provided for, the care that I take for them all men may see, I know but one ground of hapinesse, wisdom. The fool who reposeth his trust in gold, possesseth not that which he hath, and is withall so much more miserable then others, in that they who are opprest with poverty may grow wise hereafter. But he out of an opi∣nion of his own happinesse, neglecting true gain corrupted with plenty.* 1.16 Besides that he never yet obtained, mans essenti∣all good is depriv'd of hope thereof for the future. Nor is it possible that such a man can go on securely to virtue, who is entangled in the slatteries of those who are Masters in all in∣sinuating Arts, and in the Charms of pleasures which glide in∣to the soul through every sense, and drive out all sound and wise judgement. How then can hee choose but give his Chil∣dre occasion of folly rather then instruction,* 1.17 who not only in words but actions expresseth that in these things she hath placed his hope, who not proving good, their subsistence fails, and they die miserably for want of food: Justly punish'd for their idle∣nesse; Parents are by Law enjoyned to bring up their children till they are men. But you, perhaps some Citizen may say to his

Sonnes greedy to inherit, spare me not dying, and whilst you live relie for maintenance upon me, though dead not ashamed to lead a life more lazy then death; you expect that my for∣tunes should extend to others even after my decease, but your own are not competent for your selves whilest you are yet a∣live. Such rough speeches happily he will use to his Children, taking the libery both of a Father and a Patriot. My fortunes in the estimate of other men are mean, but in the effect nothing inferior to the Rich. I will not leave my Children money, but a more honorable heritage, discreet friends, whom as long as they keep they can want as necessaries, and if they use them ill, doubtlesse they would use their money worse.

But if to you, who know the negligence of friends, I seem to give ill advice; I answer, that all men are not alike affected to their friends, for some take care of them after they are dead, and it is likely that ours are not of a neglectfull humour, but pleas'd with the past advantage they have received by us, no lesse then with the present of a short benefit, the requitall is short; lasting benefits produce a return equall to their profit, and I foresee that what is mine, will hereafter appear more gracious to my friends, and therefore I exact no rewards of them. I account nothing of equal value in exchange with Phi∣losophy but friendship, nor like the Sophists have I any diffi∣dence of those things that are mine, for being old they renew, and in their decaying age* 1.18 flourish, which makes them more acceptable to the Disciples, and their Father more esteemed; * 1.19 Living he obtains honour, dead is thought worthy of memory, and if he leave an Kinsman behind him, they will respect him like his Nephewes and Brethren, and show him all kindnesse, as being allied to him by more then a Naturall affinity; Neither if they would, can they neglect him in misfortunes, no more then we can slight them, who are near to us in blood; for affinity in soul forceth them to relieve the Son of the dead as if he were their own brother; when they call to mind his Father, whose dishonour they account their own.

Now judge if I order my affairs ill, or take no care for my Children, so as when I die they shall be destitue of necessaries, who leave them not wealth but such Guardians as will have a care of them and wealth No History makes mention of any man that hath been made better by riches; A tried friend in this is to be preferr'd before tried gold, that he is not beneficiall to every one who desires him, but to those he lovse best. Nor doth he supply onely the necessities of life, but is serviceable as well to the soul of him that hath him, and is most conducing to vir∣tue, without which nothing profieth; but we will consider more exactly upon these things when we meet; thus much serve as a cursory answer to your demand.

Epist VII.

I Wonder not at what you write, that you do suspect the Thirty continue the same mind to us since your departure, which they had when you were here. As soon as you were gone, they began to have a jealousie of me, and there past amongst them a murmure that these things were not done without So∣crates; within few daies they cited me to the Court, where some complaints were preferr'd against me, and when I defen∣ded my self, they commanded me to go to the Pyraeum to ap∣prehend Leon, their intention was to put him to death, that they might enjoy his estate, and make me partner in their in∣justice; when I refused, and said something to this effect that I would never willingly subscribe to an unjust act; Charicles was present, and inwardly vext, Socrates saith he, dost thou think to talk thus peremptorily, and not suffer ten thousand ills? Charicles, said I, but none so hainous as to do unjustly. Hee answered not a word, nor any of the rest, but ever since they have liked me the worse.

As for you, some that were then present, reported that your affairs succeed to your wish, that the Thebans in your exile received you kindly, and will assist your return to their utmost. Some were troubled at this news, and the more because it lessen'd their hopes of supply from Lacedaemon, for they who came along with the Ambassadours, affirmed, that the Lacedae∣monians were engaged in a great war, and the Ephori hearing of those troubles, were discontented, and said, that the Lace∣daemonians had not intrusted with the City to see it destroy'd; * 1.20 for if they would have done so, it were most easie for them who had the Command, being withall instigated therunto by the Corinthians and Thebans, and that the City might be better govern'd under an Oligarchy then a Democracy. If all this be true, and your affairs succeed as they report, there is great likely hood that upon you, coming in with the Thebans, the Lacedaemonians not aiding these, all things here may be easily composed. Besides, many of the Natives who now are quiet through fear, if they perceived never so little that you were firme, will readily forsake this party, because in this go∣vernment of the City, nothing is left them entire, but through many and continuall enormities all is in confusion; the greater part is revolted as well as you, the rest if they had the least encouragement from abroad would suffer the same that you have. So that if no other, yet this example would manifest that

the greatest unhappinesse of Cities is the wickednesse of their Rulers, for they are so blinded with self interest that they will not desist, though they see all things go to ruine, but with what they first troubled, think to settle affairs, continuing banish∣ments, sequestrations, and unjust deaths; not considering he is an ill Physician who prescribes for a Remedy the cause of the disease. But those are incurable; you shall doe well to have a care of your self, for all that are here have but this hope left, if you act wisely to be freed from a heavy and grievous Tyranny.

Notes

• * 1.1

  Allatius otherwise:
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In this sense the words are passable (so is not the inter∣pretation of Allatius, aeque omnihus audi∣endi etiam si nolint potestate factâ.) But I conceive the words of Socra∣tes were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Allatius otherwise.
• * 1.4

  For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  This inter∣pretation seemes to be confirmed by the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  otherwaies Allatius.
• * 1.7

  reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by which we may have some light to finde perhaps the true rea∣ding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Allatius otherwise.
• * 1.10

  Perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  Read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Perhaps Lysias.
• * 1.14

  〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. which 〈◊〉〈◊〉, reading immediately after for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Pe••haps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Allatius seems to read.
• * 1.19

  For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Perhaps. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.