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

CHAP. XI.

How he travelled to Lydia, and Cilicia.

SOlon at his departure from Athens received invitations from many; by Thales desired to come to Miletus, by Bias, to Priene, by Epimenides, to Creet, by Cleobulus to Lindus, as is evident from their severall letters to that effect: even Pisistratus pressed him to return home by this Epistle.

Pisistratus to Solon.

Neither am I the only person of the Greeks, nor am I without right to the Kingdome I possesse, as being descended from Codrus: that which the Athenians having sworn to give to Codrus and his heirs, took away, I have re∣covered; no otherwise do I offend either God or man; I take care that the common-wealth be governed according to the lawes you ordained for the Athenians, and that better then by a Democratie: I suffer none to do wrong, neither do I enjoy any priviledges of a Tyrant, more then honour and dignity, such rewards only as were conferr'd upon the antient Kings; every man paies the tenth of his estate, not to me, but to the maintenance of publick sacrifices, or other charges of the common-wealth, or against time of war. You I blame not for discovering my intents, you did it more in love to the state, then in hate to me; besides, you knew not what go∣vernment I meant to establish, which if you had, perhaps you would have brooked my rule, and not banisht your selfe; returne therefore home, and believe me without an oath: Solon shall never receive any displeasure from Pisistratus, you know my very enemies have not, and if you will vouch∣safe to be of my friends, you shall be of the first, for I never saw anything in you deceitfull or false; if otherwise, you will live with the Athenians, use your freedome, only deprive not your selfe of your country for my sake.

Solon returned this answer.

Solon to Pisistratus.

I Beleeve I shall not suffer any harm by you, for before you were Tyrant, I was your friend, and at present am no more your enemie, then any other Athenian who dislikes Tyrannie: whether it be better they be governed by a single person, or by a Democratie, let both parties determine. I

pronounce you the best of Tyrants; but to returne to A∣thens I think not sitting, lest I incur blame, who setled an e∣quality in the Athenian common-wealth, and would not ac∣cept of the Tyranny; by returning, I shall comply with thy actions.

Croesus also sent to invite him, to whom he thus answered.

Solon to Croesus.

I Love your humanity towards us, and by Pallas▪ but that I affect above all things to live under a Democratie, I should much sooner choose to live in your Kingdome, then at A∣thens, whilst Pisistratus rules there by force; but it is most plea∣sing to me to live where all things are just and equall; yet will I come over to you, being desirous to become your guest.

Solon upon this invitation went to Sandys, where Croesus (saith Herodo••us) received him kindly: after the third or fourth day the Officers at Croesus appointment lead him into the treasu∣ries, to shew him all their greatnesse and riches; when he had beheld all, Croesus spoke thus unto him.

Athenian guest, be∣cause we have heard much fame of your wisdome and expe∣rience, having out of love to Philosophy travelled into many Countries, I have a desire to enquire of you if ever you saw any man whom you could call most happy.

This he deman∣ded, hoping himselfe to be esteemed such▪ Solon nothing flatte∣ring him, answered according to the truth, saying,

O King, Tellus the Athenian.

At which speech Croesus wondering. Why do you judge Tellus the most happy? Because (replied Solon) in a well ordered state, he had children honest and good, and saw every one of those have children all living; thus having passed his life as well as is possible for man, he ended it gloriously: a fight happening between the Athenians and their neighbours in Eleusis, he came in to their succour, and and putting the enemy to flight, died nobly; the Athenians buried him in the place where he fell, with much honour. Whilst Solon recounted the happinesse of Tellus, Croesus being mov'd, demanded to whom he assign'd the next place, making no question but himselfe should be named a second.

Cleobis (saith he) and Bito, they were Argives by birth, they had sufficient wherewithall to maintain themselves; and withall, so great strength of body, that both were alike victors in the publick games, of whom it is thus reported; the Argives celebrating the feastivall of Iuno, it was necessary their Mother should be drawn to the▪ Tem∣ple by a pair of Oxen, there being no Oxen in the field ready, these young men, streitned in time, under went

the yoke, and drew the chariot of their Mother fortie five stadia, till they came to the Temple; when they had so done, in the sight of all the people, they obtain'd the happiest end of their daies, whereby the God declared it better for a man to die then to live; the Argive, pressing about them, the men applauding the piety of the Sons, the Women the happinesse of the Mother, the Mother her selfe infinitely joyed with the action, and the glory thereof, standing before the image, pray∣ed the Goddesse to give her sons, Cleobis and Bito the best thing that could happen to man; after this prayer, having sacri∣ficed and feasted, they lay down to sleep in the Temple, and never waked more, but so ended their daies: their Images (as of most excellent persons) were made by the Argives, and set up at Delphi. These Solon ranked in the second degree. Here∣at Croesus growing angry; stranger (said he) doth our happi∣nesse seem so despicable, that you will not rank us equall with private persons? He answered, do you enquire Croesus concerning human affairs of me, who know, that divine pro∣dence is severe and full of alteration? In processe of time we see many things we would not, we suffer many things we would not; let us propose seventy yeers, as the term of mans life, which yeares consist of twenty five thousand and two hundred daies, besides the additionall month, if we make one year longer then another by that Month, to make the time accord the additionall months, belonging to those seventy years, will be thirty five, the daies of those months a thou∣sand and fiftie, whereof one is not in all things like another: so that every man, O Croesus, is miserable! you appear to me very rich, and are King over many, but the question you de∣mand I cannot resolve, untill I hear you have ended your daies happily; he who hath much wealth is not happier, then he who gets his living from day to day, unlesse fortune continuing all those good things to him, grant that he die well. There are many men very rich, yet unfortunate, many of moderate estates, fortunate, of whom, he who abounds in wealth, and is not happy, exceeds the fortunate only in two things, the other him in many; the rich is more able to satisfie his desires, and to overcome great injuries; yet the fortunate excells him, he cannot indeed inflict hurt on others, and sa∣tisfie his own desires, his good fortune debarres him of these: but he is free from ills, healthfull, happy in his children, and beautifull, if to this a man dies well, that is he whom you seek, who deserves to be called happy; before death he can∣not be stil'd happy, but fortunate; yet for one man to obtain all this is impossible, as one country cannot furnish it selfe with all things, some it hath, others it wants, that which hath most is best; so in men, no one is perfect, what one hath,

the other wants; he who hath constantly most, and at last quietly departs this life, in opinion, O King, deserves to bear that name. In every thing we must have regard to the end, whether it tends for many, to whom God dispenceth all good fortunes, he at last utterly subverts. This story is related by Plutarch, also mentioned by Laertius, who addes, that Croesus being magnificently adorned and seated on his Throne, asked him, whether he had ever seen any thing more glorious? who answe∣red, C••••ks, Pheasants, & Peacocks, who are much more beautiful in their naturall power.* 3.1

Solon after this discourse with Croesus, not soothing him, or making any esteem of him, was dismissed, and ac∣counted unwise, for neglecting the present good in regard to the future.* 3.2 Aesope, the writter of fables was at that time at Sardis, sent for thither by Croesus, with whom he was much in favour▪ he was grieved to see Solon so unthankfully dismist, and said to him, Solon, we must either tell Kings nothing at all, or what may please them. No, saith Solon, either nothing at all, or what is best for them. Thus was Solon much despised by Croesus.

* 3.3

Afterwards Croesus being taken prisoner by Cyrus was at his command fettered and set upon a great pile of wood to be burned: as he was in this posture, it came into his minde what Solon had divinely said to him, that no living man is happy; as soone as he remembred those words, he fell into a great de∣fection of Spirit, and sighing deeply, named Solon thrice, which Cyrus hearing, commanded the interpreters to aske upon whom he called, they went to him and asked, he was silent, at last pressing him further he answered, upon him who I desire above all wealth, might have spoken with all tyrants; not understan∣ing, after much pressure and importunity, he told them, Solon an Athenian came long since to him, and beholdi••g all his wealth, valu∣ed it at nothing moreover that all which he told him had come to passe, nor did it more belong to him then to all mankind, especially to those who think themselves happy. Whilst Croesus said this, the fire began to kin∣dle, and the outward parts thereof to be seized by the flame. Cyrus being informed by an interpreter of all that Croesus said, began to relent, knowing himselfe to be but a man, who de∣livered another man, nothing inferiour to him in wealth, to be burned alive, fearing to be punished for that act, and con∣sidering that nothing was certain in human affairs, he com∣manded the fire to be instantly quenched, and Croesus, and those that were with him to be brought off,* 3.4 whom•• ever after as long as he lived, he had in esteem. Thus Solon gained praise, that of two Kings, his speech preserved one, and instru∣cted the other.

Plutarch relates this done in the former ten years travail of Solon, upon the finishing of his lawes, whence he maketh an A∣pology for the incongruity thereof, with the rules of Chrono∣logy,

which had lesse needed, if with Laertius, he had placed it after Pisistratus his usurpation of the tyranny.

Laertius saith, he went from hence to Cilicia, and built there a Gitty, called after him Soleis, whither he brought also some few Athenians, whose language growing corrupt by that of the country, they were said to solaecise; of this is the Etymolo∣gist doubtlesse to be understood, who derives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so read we, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) This is also attested by Suidas, as a distinct relation from that of Cyprus, in confirmation whereof Laertius add••s, the Cilicians were called Solenses, the Cyprians Solii.

Notes

• * 3.1

  Herodot.
• * 3.2

  Plut.
• * 3.3

  Herod.
• * 3.4

  Plut.