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

XENOPHONS EPISTLES.

* 1.1 To Aeschines. Epist. 1.

MEeting with Hermogenes, amongst other things I asked him what Philosophy you followed, he answered, the same as Socrates. For this inclination I admired you, when you lived at Athens, and now continue the same admiration for your constancy above other students of wisdom; The great∣est argument to me of your virtue is, your being taken with that man, if we may call the life of Socrates mortall. That there are divine beings over us all know: wee worship them as ex∣ceeding us in power; what they are is neither easie to find, nor lawfull to enquire. It concerns not servants to examine the Nature and actions of their Masters, their duty is onely to obey them; and which is most considerable, the more admira∣tion they deserve who busie themselves in those things which belong to man; the more trouble this brings them, who affect glory in vain unseasonable objects: For when (Aeschines) did any man hear Socrates discourse of the Heavens, or advise his Schollers to Mathematicall Demonstrations? we know he un∣derstood Musick no further then the Ear: But was alwaies dis∣coursing to his friends of some thing excellent; what is forti∣tude and justice and other virtues. These he called the proper good of mankind; other things he said men could not arrive at; or they were of kin to fables, such ridiculous things as are taught by the supercilious professours of wisdom. Nor did hee onely teach this; his practice was answerable; of which I have written at large elsewhere, what I hope will not be unpleasing to you, (though you know it already) to peruse. Let* 1.2 those who are not satisfied with what Socrates delivered, give over upon this conviction, or confine themselves to what is proba∣ble. Living, hee was attested wise by the Deity; Dead, his Murtherers could find no expiation by repentance: But these extraordinary persons affect Aegypt and the prodigious learn∣ing of Pythago••as, which unnecessary study argueth them of inconstancy towards Socrates, as doth also their love of Ty∣rants, and preferring the luxury of a Sicilian table before a fru∣gal life.

To Crito. Epist. 2.

Socrates often told us,* 1.3 that they who provide mcuh wealth for their Children, but neglect to improve them by vertue, do like those who feed their horses high, and never train them to the manage: by this means their horses are the better in case, but the worse for service, whereas the commendations of a horse consists not in his being fat, but serviceable in war. In the same kind erre they who purchase Lands for their Children, but neglect their persons; Their possessions will be of great va∣lue, themsleves of none, whereas the owner ought to be more honourable then his estate. Whosoevever therefore breeds his Son well, though he leave him little, gives him much: It is the mind which makes him great or small: whatsoever they have to the good seems sufficient, to the rude too little. You leave your Children no more then necessitie requires, which they being well educated will esteem plentifull. The ignorant though free from present trouble, have nothing the lesse fear for the future.

To Sotira. Epist. 3.

* 1.4 DEath in my opinion is neither good nor ill, but the end of the life, not alike to all, for as stronger or weaker from their birth, their years are unequall; sometimes death is hastned by good or evill causes: and again?* 1.5 Neither is it fitting to grieve so much for death, knowing that birth is the begin∣ning of mans Pilgrimage, death the end. Hee died, as all men (though never so unwilling) must do: but to die well, is the part of a willing and well educated' person. Happy was Gryllus, and whosoever else chooseth not the longest life, but the most virtuous; though his (it pleased God) was short.

To Lamprocles. Epist. 4.

You must first approve the excellent assertion of Socrates,* 1.6 that Riches are to he measured by their use. He called not large possessions riches, but so much onely as is necessary; in the judgement whereof he advised us not to be deceived, these he called truly rich, the rest poor, labouring under an incurable poverty of mind, not estate.

* 1.7 Epist. 5.

THey who* 1.8 write in praise of my Son Gryllus, did as they ought; and you likewise do well in writing to us the acti∣ons of Socrates; wee ought not onely to endeavour to be good our selves, but to praise him who lived chastly, piously, and justly; and to blame fortune, and those who plotted against him, who ere long will receive the punishment thereof. The Lacedaemonians are much incensed at it, (for the ill newes is come hither already) and reproach our people, saying, they are mad again, in that they could be wrought upon to put him to death whom Pythia declared the wisest of men. If any of Socrates friends want those things which I sent, give me notice, and I will help them, for it is just and honest; you do well in in keeping Aeschines with you, as you send me word. I have a design to collect the sayings and actions of S••crates, which will be his best apology, both now and for the future, not in the Court where the Athenians are Judges, but to all who consider the virtue of the man. If we should not write this freely, it were a sin against friendship and the truth. Even now there fell into my hands a piece of Plato's to that effect, wherein is the name of Socrates, and some discourse of his not unpleasant. *But we must professe that we heard not, nor can commit to writing any thing in that kind, for we are not Poets as hee is, though he renounce Poetry; for amidst his entertainments with beautiful persons, he affirmed that there was not any Po∣em of his extant, but one of Socrates, young and handsome: Farewell, both dearest to me.

* 1.9 Epist. 6.

INtending to celebrate the feast of Diana, to whom we have erected a Temple, we sent to invite you hither; If all of you would come, it were much the best, otherwise if you send such as you can conveniently spare to assist at our sacrifice, you will do us a favour. A••istippus was here, and (before him) Phaedo, who were much pleased with the scituation and stru∣cture, but above all, with the plantation which I have made with my own hands. The place is stored with beasts, conveni∣ent for hunting, which the Goddesse affects; Let us rejoice and give thanks to her who preserved me from the King of the Barbarians, and afterwards in Pontus and Thrace from greater evills, even when we thought wee were out of the Enemies reach. Though you come not, yet am I obliged to write to you. I have composed some memorialls of Socrates, when they are

perfect you shall have them. Aristippus and Phaedo did not disap∣prove of them; Salute in my name Simon▪ the leather-dresser, and commend him that hee continueth Socratick discourses, not diverted by want, or his trade from Philosophy, as some others, who decline to know and admire such discourses and their effects.

* 1.10 Epist. 7.

COme to us dear friend, for we have now finished the Tem∣ple of Diana, a magnificent structure, the place set with trees and consecrated, what remains will be sufficient to main∣tain us; for as Socrates said, if they are not fit for us, we will fit our selves to them; I writ to Gryllus my son and your friend to supply your occasions, I writ to Gryllus, because of a little one you have profest a kindnesse for him.

To Xantippe. * 1.11 Epist. 8.

TO Euphron of Megara I delivered six measures of meale, eight drachmes, and a new rayment for your use this winter: accept them and know that Euclid and Terpsion are ex∣ceeding good, honest persons, very affectionate to you and So∣cra••es; If your sons have a desire to come to me, hinder them not, for the journey to Mega••a is neither long nor incommodi∣ous: Pray forbear to weep any more, it may do hurt, but can∣not help. Remember what Socrates said, follow his practise and precepts; In grieving you will but wrong your self and chil∣dren; They are the young ones of Socra••es, whom we are obli∣ged not onely to maintain, but to preserve our selves for their sakes: lest if you or I, or any other, who after the death of Socra∣crates ought to look to his Children, should fail, they might want a Guardian to maintain and protect them. I study to live for them, which you will not do unlesse you cherish your self. Grief is one of those things which are opposite to life, for by it the living are prejudiced. Apollodorus* 1.12 sirnamed the soft, and Di∣on praise you, that you will accept nothing from any, professing you are rich; it is well done; for as long as I and other friends are able to maintain you, you shall need none else. Be of good courage Xantippe, lose nothing of Socrates, knowing how great that man was; think upon his life, not upon his death; yet that to those who consider it will appear noble and excel∣lent. Farewell.

* 1.13 To Cebes and Simmias Epist. 9.

IT is commonly said, nothing is richer then a poor man, this I find true in my self, who have not so much, but whilest you my friends take care of me, seem to possesse much: and it is well done of you to supply me as often as I write: As concerning my Commentaries, there is none of them but I fear should be seen by any in my absence, as I profest in your hearing at the house where Euclid lay. I know dear friends a writing once communi∣cated to many is irrecoverable. Plato, though absent, is much admired throughout Italy and Sicily for his treatises; but wee cannot be perswaded they deserve any study; I am not onely carefull of losing the honour due to learning, but tender also of Socrates, lest his virtue should incur any prejudice by my ill relation of it. I conceive it the same thing to calumniate, or not praise to the full those of whom we write; This is my fear (Cebes and Simmias) at present, untill my judgement shall be otherwise inform'd. Fare ye well.

Notes

• * 1.1

  stob. se••••.
• * 1.2

  Meaning Pla∣to, who added much of his own to the discour ses of Socrates and went to Aegypt, Italy, and Sicily.
• * 1.3

  Stob. serm. 201.
• * 1.4

  Stob. serm. 892.
• * 1.5

  Stob. serm. 278.
• * 1.6

  Stob.
• * 1.7

  Epist. Socra∣tic. 18.
• * 1.8

  Allatius o∣therwis••.
• * 1.9

  Epist. Socra∣tick▪ 21.
• * 1.10

  Epist. Socra∣tic. 19.
• * 1.11

  Epist. Socratic. 21.
• * 1.12

  The reason manifest from Xenophon and Laertius, who describe him such; Xenophon calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apologe Socrat.) in all things but his affection to Socrates▪ Leo Allatius is much perplext concerning this appellation.
• * 1.13

  Epist. Socratic. 22.