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

ARCESILAVS.

CHAP. I.

His Country, Parents, Teachers.

ARcesilaus (whom Cicero calls Arcesilas) was a Pi∣tanean of Aeolis; his Father, according to Apollo••orus, in the third of his Chronolo∣gicks, named Seuthus, or as others Scythus. He was the youngest of foure brethren, two by the same Father, only the other by the same Mother; the eldest was named Pylades: of those who had the same Father, the eldest was Maereas, Guardi∣an to his Brother Arcesilaus.

He was born by computation from his death (which was in the fourth year of the* 1.1 hundred thirty and fourth Olympiad, the seventy fift of his age) in the first year of the hundred and sixteenth Olympiad.

He first heard Autolychus the Mathematician, his Country∣man, before he came to Athens, with whom he travelled to Sardis.

Next he heard Xanthus an Athenian, a Master of Musick.

He heard also Hippo••icus the Geometrician, who, excepting his skill in that Art, was otherwise a gaping dull fellow, for which Arcesilaus deriding him, said, Geometry flew into his mouth as he gaped. Of Hipponicus falling mad, he took so great care, that he brought him to his own house, and kept him there untill he were quite cured.

He likewise, by the compulsion of his Brother, studied Rhe∣torick, and being by nature vehement in discourse, and of inde∣fatigable industry, he addicted himselfe likewise to Poetry. There is an Epigram of his extant upon Attalus, to this effect;

For armes and horses oft hath been the name Of Pergamus through Pisa spread by fame: But, now shall (if a mortall may divine) To future times with greater glory shine.

There is another Epigram of his upon Menodorus •• son of Eu∣demus.

Far hence is Thyatire, far phrygian earth, Whence Menodore thou didst derive thy birth. But down to Acheron unpierc'd by day, From any place thou knew'st the ready way. To thee this T••mb Eudemus dedicates, Whom Love hath wealthy made, though poor the Fates.

Although his Brother Maereas would have had him prof••ssed Rhetorick, yet was he naturally more enclined to Philosophy; to which end, he first became a hearer of Theophrastus, in which time Crantor being much taken with him, spoke that verse of Euripides to him, out of his Andromeda:

Mayd, if I save thee, wilt thou thankfull be?

He answer'd in the following verse,

Stranger, for wife or slave accept of me.

From thence forward they lived in intimate friendship, wherea•• Theophrastus troubled, said, He had lost a youth of extraordinary wit, and quicknesse of apprehension.

He emulated Pyrrho as some affirm, and studied Dialectick▪ and the Eretriack Philosophy, whence Aristo said of him,

Pyrrho behinde, Plato before, And in the middle Diodore.

And Timon,

Next leaden Menedemus he pursues, And Pyrrho doth, or Diodorus choose.

And soon after maketh him say thus;

Ile swim to Pyrrho, and crook'd Diodore.

He was a great admirer of Plato; whose Bookes he had.

CHAP. II.

Vpon what occasion he constituted the middle Academy.

a 1.2 CRates dying, Arcesilaus took upon him the government of the School, which was yielded to him by Socratides. Being possessed of that place, he altered the Doctrine and manner of Teaching, which had been observed by Plato and his successors, upon this occasion.

Plato and his followers down to Arcesilaus, held, (as was said) That there are two kinds of things, some perceptible by Sence, others perceptible only by Intellect:b 1.3 That from the latter ariseth Science, from the former Opinion: That the Minde only seeth that which alwaies is simple, and in the same manner, and such as it is; that is, Ideas. But, that the Senses are all dull and slow, neither can they perceive those things which seem subje∣cted to Sense, because either they are so little, that they cannot fall beneath sense, or so movable and transient; that not one of them is constant or the same; but, all are in continuall lapse and fluxion. Hence they called all this part of things Opi••••onable, af∣firming that Science is no where, but, in the notions and reasons of the minde.

c 1.4 Yet, did they professe against those, who said, the Academy took away all sence; for, they affirmed not, that there was no such thing as colour, or tast, or sapor, or sound; but; only main∣tained, there was no proper mark of true and certain in the senses, there being no such any where.

d 1.5 Hence they allowed, that we make use of the senses in acti∣ons, from the reason that appeareth our of them; but, to trust them as absolutely true and infallible, they allowed not.

Thus held the Academicks down to Poleme,c 1.6 of whom Arce∣silaus and Zen•• were constant Auditors; but Zeno being older then Arcesilaus, and a very subtle disputant, endeavoured to correct his doctrine, not that, as Theophrastus saith, he did ener∣vate vertue; but, on the contrary, he placed all things that are reckon'd among the good, in vertue only: and this he called

honest, as being simple, sole, one good: Of the rest, though neither good nor evill, he held, that some were according to Nature, o∣thers contrary to Nature, others Mediate: Those which are ac∣cording to Nature, he held to be worthy estimation, the contrary contrary; the neuter he left betwixt both, in which he placed no value. Of those which were eligible, some were of more esti∣mation, some of lesse; those which were of more he called pre∣serred, those of lesse rejected. And as in these, he did not change so much the things themselves as the words, so betwixt a recti∣tude and a sin, an office and a praeterossice: he placed some things mediate, holding that Rectitudes consisted only in good acti∣ons, sins in evill; but, offices either performed or omitted, he conceived mediate things. And whereas the Philosophers of the old Academy did not hold all Vertue to consist in Reason, but some vertues to be perfected by nature or custome▪ Zeno on the contrary placed all Vertue in Reason; and whereas the Aca∣demicks held, as we said [in the life of Plato,] that all those ver∣tues may be separated, Zeno maintained that could not be, a∣verring, that not only the use of vertue (as the Academicks held) but the habit thereof was excellent in it selfe, neither had any one vertue, who did not alwaies make use of it. And whereas the Academicks took not away passion from man, affirming that we are subject to compassion, desire, fear, and joy by nature; but, only contracted them, and reduced them within narrower limits; Zeno affirmed, that from all these, as from so many dis∣eases, a wise man must be free. And whereas they held, that all passions were naturall and irrationall, and placed in one part of the Soule Concupiscence, in the other Reason: Neither did Zeno herein agree with them, for he asserted, that passions are vo∣luntary, that opinions are taken up by judgment, that immode∣rate intemperance is the Mother of all passion. Thus much for Ethicks.

f 1.7 As for Physick, He did not allow that fift nature besides the foure Elements, of which the Academicks held Sence and Minde to be effected; for, He asserted Fire to be that nature which be∣getteth every thing, both Minde and Sence. He likewise dissen∣ted from them, in that he held, nothing can be made by a thing which hath no body, (of which nature, Xenocrates, and the old Academicks thought the soule to be) and that whatsoever made any thing, or was it selfe made, must of necessity be a Body▪

g 1.8 He likewise asserted many things in the third part of Philoso∣phy, wherein He asserted some things new of the Senses them∣selves, which he conceived to be joyned by a certain extrinse∣call impulsion, which he called Phantasie. To these phantasies received by the Senses, He added Assent of the mind, which he held to be placed in us, and voluntary. He•• did not allow all phantasies to be faithfull and worthy ••redit•• but, only those

which have a proper declaration of those things which they seem, which phantasie when it is seen, is called comprehensible, when received and approved, he calleth it comprehension. That which was comprehended by sense, he calleth Sense, and, if it were so comprehended, that it could not be pulled away by rea∣son, Science, if otherwise, Ignorance, of which kinde was opinion, infirme, and common to false or unknown things. Betwixt Sci∣ence and Ignorance he placed that comprehension we mentio∣ned, not reckoning it among the good nor the bad▪ ••ut affirming that only was to be credited, whence he likewise attributed faith to the Senses, for as much as he conceived the comprehen∣sion made by the Senses to be true and faithfull, not that it com∣prehended all things that are in being; but that it omits nothing that can fall beneath it, as also, because nature hath given it as a rule of Science and principle of it selfe, whence notions are afterwards imprinted in the minde, from which not only prin∣ciples, but certain larger waies towards the invention of reason, are found out. Errour, temerity, ignorance, opination, suspicion, and in a word, whatsoever is not of firme and constant assent, he took away from Vertue and Wisdome. In these things con∣sisteth almost all the change and dissention of Zeno from the old Academicks.

Zeno thus maintaining many things contrary to Plato, as that the Soul is mortall, and that there is no other World but this, which is subject to Sense, Arcesilaus perceiving this Doctrine to spread and take much, prudently concealed the doctrine of the Academy, lest the mysteries of Plato being divulg'd and made too common, should become despicable: and therefore (saithh 1.9 St. Augustine) he thought it fitter to unteach the man that was not well taught, then to teach those, whom by experience he found not to be do∣cile enough.

i 1.10 Hereupon Arcesilaus undertook to oppose and contest with Zeno, not out of any pertinacity or desire of glory, but led there∣unto by that obscurity of things, which had brought Socrates to a confession of his own ignorance; as likewise Democritus, Anaxa∣goras, Empedocle••, and almost all the antient Philosophers, who affirmed, That nothing could be understood, nothing perceived, nothing known: That the senses are narrow, our mindes weak, our lives short, and truth (as Democritus saith) drown'd in an abysse. That all things are held by opinion and institution, nothing left to Truth: and finally, That all things are involved in darknesse.

k 1.11 Thus Arcesilaus denyed there is any thing that can be known, not so much as that which Socrates reserv'd, [that he knew nothing] conceiving all things to be hid in such darknesse, that there is nothing which can be seen or understood. For these rea∣sons we ought not to professe or affirm any thing, or to approve any thing by assent; but, alwaies to restrain and withhold our

hastinesse from errour, which then proveth great, when it ap∣proveth a thing false or unknown. Neither is there any thing more vile, then by assent and approbation to prevent knowledge and perception.

l 1.12 He did, as was agreeable to this tenent, dispute against all assertions and doctrines; and having found, that in the same thing the reasons of two opinions directly opposite, were of equall weight, he thence inferr'd, that we ought to with-hold our as∣sents (m 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from both: [This Laertius means, when he saith, that he took away propositions, by reason of the repugnance of speech, and was the first that taught to argue on both sides.]n 1.14 And that neither the senses nor reason are to be credited. He therefore praised that Apophthegm of Hesiod;

The Gods all knowledge have conceal'd from men.

But thiso 1.15 Saint Augustine affirmes was only done, to conceal mysteriously the meaning of Pla••o; but, they neverthelesse had and held his doctrines and decrees, which they used to unfold to those who lived with them till they were old.

He likewise, as Laertius saith, first al••er'd the manner of dispu∣ting which Plato deliver'd, and made it more litigious by question and answer, of which, thusp 1.16 Cicero: Socrates used to finde out by que∣stion and answer, the opinions of those with whom he discour∣sed, that, if there were occasion, he might say something upon that which they answer'd: This custome not retained by his successors, was taken up by Arcesilaus, who instituted, that they who would learn of him should not question him; but, them∣selves tell him what they thought, which when they had done, he disputed against it; but, his Auditors were to maintain their own opinion as much as they could possibly. This course took Arcesilaus, contrary to all other Philosophers, amongst whom, he that would learn held his peace; which courle, saith Cicero, is at this time held in the ••Academy, where he that will learn, speaks in this manner, Pleasure seems to be the chiefe good, whereupon in a long Oration it is disputed against it, where∣by may easily be understood, that they who say, a thing seemeth to me to be so, are not really of that opinion, but desire to hear the contrary maintained.

This School constituted by Arcesilaus, was called the second Academy, in relation to its descent from Plato; or, the middle Aca∣demy, in respect of the new one which was afterwards set up by Carneades; thoughq 1.17 Cicero seemeth to make no distinction be∣tween this and that, but calleth this the new Academy: But, though 'tis likely, that it was not at first so called; yet, upon the introduction of a newer, it was afterwards more generally known by the title of the middle, or, second Academy.

These Academicks differ from the Scepticks, in as much, as,

though they affirmed that nothing can be comprehended; yet they took not away true or false from things: On the contrary, they held that some Phantasies were true, others false; but the Scep••icks hold that they are both indifferent; alike defensible by reason. The Academicks assert some things to be wholly improba∣ble, some more probable then others, and that a wise man▪ when any of these occur,r 1.18 may answer yes, or no, following the probability, provided that he withold from assenting. But the Scepticks hold all things to be alike indifferent, not admitting Judgement, nor allowing that either our senses or opinions can perceive true or false, and therefore no faith is to be given to them, but we ought to persist firm and unmoveable without opi∣nion, not saying of any thing that it is, any more then that it is not.

CHAP. III.

His Vertues and Apopthegms.

a 1.19 HE preferred Homer above all Writers, of whom he constant∣ly read some piece before he went to bed, and as soon as he rose in the morning. When he went to read any thing in him, he said, he went to his Mistress.

••indar also he said was proper to raise the voice, and give us supply of words.

Hee was sententious and succinct in speech, often using ex∣pressions of doubtfull meaning. He used to reprehend and chide sharply, and freely, whence Timon saith of him,

When thou chidst young men, think thou once wer•• young.

In this kind, Laertius instances his sayings to a young man, speaking confidently, &c. to an immodest young man, &c.

Emo a Chian, who though very deformed, thought himself ve∣ry handsom, asking him as he put on a rich Cloak, whether hee thought a wise man might not love, Arcesilaus answered, do you mean if he be as handsom and as fine as you?

To an effeminate person, who upbraiding him as it were of pride, spoke this verse,

Shall we demand, great Sir, or silent be?

He immediately answered,

Woman, why speak'st thou these harsh words to me?

Being troubled with the talk of an inconsiderable mean person, he said,

The Sons of slaves intemperately speak.

Of another, who talk'd impertinently, and loudly, he said, he had a peevish nurse. For some he would make no answer at all.

To an Usurer, who said there was somthing he knew not, hee answer'd in these verses out of Sophocles's OEnomaus,

The course of storms hid from the bird doth lie, Untill the time that she must lay draw nigh.

To a Dialectick Philosopher of Alexinus's School, who was not able to say any thing worthy Alexinus, he related what Phi∣loxenus did to a maker of Bricks, who overhearing him sing his verses false, trod upon his bricks and broke them, saying, as you spoil mine, so I yours.

He was angry at those who learned not the liberall Sciences in due time.

In dispute, he used this word, I say, and will not such a one, (naming the person) assent to this, which many of his Dis∣ciples affected to imitate, as also his manner of speaking and gesture.

He was most acute in answering appositely, and converting his discourse to the present subject, and fitting it for every time.

He was very efficacious in perswasion? whence many Disci∣ples resorted to him, though sometimes he sharply touched them, which they took patiently.

He was very good, and much excited hope in his Auditors.

As to the necessaries of life, he was very liberall and commu∣nicative, ready to do good, and much endeavouring to conceal it, avoiding all that kind of vain-glory. Visiting C••esibius, who was sick, and perceiving him to be poor, he privately put a purse un∣der his pillow, which when he found, this, saith he, is the sport of Arcesilaus. Another time he sent him 1000. drachms.b 1.20 Plutarch relates this as done to Apelles the Chian Painter, whom Arcesilaus besides many other testimonies of kindnesse coming to visit as he lay sick, and perceiving how poor he was, departed, and return∣ing soon after, bringing twenty drachmes with him, then sitting close to Apelles's bed side, Here is nothing saies he, besides Empedo∣••le's four Elements,

Fire, Water, Earth, and Aether mounting high, but me thinks you lie not at your ease, and with that taking occasion to remove his pillow, he convey'd the purse privately under it, which when the old woman that tended him found, and wondring, shew'd to A∣pelles, he laughing, said, This is one of Arcesilaus's thefts.

c 1.21 He recommended Archias, an Arcadian to Eumenes King of Pergamus, by whom he was exalted to great dignity.

He was very liberall and free from covetousnesse, as appea∣red by his Utensills of silver, and vying with Archecrates and Callicrates. He had many vessells of gold, which he lent unto many upon occasion of feasting. These silver vessells a certain man borrowed to entertain his friends withall; Arcesilaus know∣ing him to be poor, would never send for them back: Others re∣port he lent them to him on purpose, and when he brought them back, because he was poor, he freely bestowed them on him.

He had a fair estate at Pitane, from which Pylades his brother continually supplyed him. Eumenes also, son of Phileterus gave him many large presents, whence to him only of all Kings he applyed himselfe.

When Antigonus was much followed, and many persons thronged to his house, he forbore, declining his acquaintance. He was intimate with Hierocles, the Governour of Munichia and Pireum, and constantly, on holidaies, went thither to visit him: Hierocles often entreated him to visit Antigonus, but he refused, and went along with him as far as the dore, and there parted with him. After Antigonus's fight at Sea, many writing consola∣tory Epistles to him, Arcesilaus was silent. Being sent by his Country on an Embassy to Antigonus at Demetrias, he returned frustrate of his designe.

He lived the greatest part of his time in the Academy, avoi∣ding to meddle with publick businesse; but sometimes went to the Pireum, as we said, out of love to Hierocles; for which some reproved him.

He was very magnificent (indeed a second Aristippus) in the entertainment of his friends. He openly professed love to Theodote and Phileta, Curtezans of Elis, for which being reprehended, he rehearsed the Chria's of Aristippus. He was very amarous, and much affected the company of young men, whence Aristo of Chi∣os, a Stoick, called him a corrupter of youth, temerarious, and impudent. Of those whom he affected are mentioned Demetrius and Leochares; Demochares son of Laches, and Pythocles son of Bu∣gerus, much affected him.

For these things he was much inveighed against at the house of Hieronimus the Peripatetick, who had invited his friends to celebrate the birth day of Alcyoneus, son of Antigonus, for the keeping of which Feast, Antigonus sent yearly much mony. At this Feast Arcesilaus would not dispute amidst the cups; and when Aridelus propounded a question to him, requiring that he would say something to it, he answer'd, it is the best property of a Phi∣losopher to know the seasons of all things.

But, he was so free from pride, that he counselled his Disci∣ples to go and hear other Masters; and when a certain Chian youth of his School declared, that he was not pleased with what he said so much as with the discourses of Hieronimus, he took

him by the hand and led him to the Philosopher, desiring him to cherish him according to his quality.

To one that asked why men went from other Sects to the Epi∣cureans, but never from the Epicureans to other Sects: Because, saith he, of men, some are made Eunuchs, but of Eunuchs never any are made men.

d 1.22 He said, where there are many medicines, and many Phy∣sicians, there are most diseases; and where there are many Lawes, there is most iniquity.

e 1.23 He advised to shun Dialectick, because it turneth all things upside down.

f 1.24 He compared Logicians to Gamsters that play at Dice, who take delight whilst they are cosen'd.

g 1.25 He affirmed, that poverty is rugged as Ithaca, but good to bring up a child, in that it enureth to frugality and abstinence, and is generally a good School of vertue.

CHAP. IV.

His death.

a 1.26 WHen he drew nigh the end of his life, he bequeathed all his estate to his brother Pylades; to which end, Moereas not knowing it, he sent him first to Chios, and from thence sent for him back again to Athens. He sent three Copies of his Will, one to Amphicritus at Eretria, an other to some friends of his at Athens, the third to Thaumasias his neer kinsman, to be kept by them; with the last he sent this Letter.

Arcesilaus to Thaumasias, health.

I Gave Diogenes my Will to bring to you, for being often sick and in∣firm of body, I thought fit to make my Will, lest if any suddain acci∣dent should befall me, I should depart this life with some in••urie done to you, whom I have found so bountifull towards me. I desire that you, the most faithfull of all my friends, will take it into your custody. Ap∣prove your selfe iust to that extraordinary trust which I have reposed in you, that it may appear I have made a right choice.

He died, as Hermippus saith, in a kinde of phrenzy, after he had drunk much Wine, 75 years old, in the fourth year of the 134^th Olympiad, as may be conjectured from the succession of Lacydes, in the School which began at that time. The Athenians buried him with such solemnity as never any was before.

He took not any women into the house with him, neither

had he any children. He flourish'd according to Apollodorus in the 120. Olympiad.

There were three more of this name, one an antient Comick Poet, the second an Elegiack Poet, the third a Statuary.

Notes

• * 1.1

  Aldobrandi∣nus his edition reads the 1••0.
• a 1.2

  Laert.
• b 1.3

  Aca••. qu••st. lib. 1.
• c 1.4

  〈◊〉〈◊〉. Acad. quaest. 4.
• d 1.5

  Plut. cont. ••olot.
• c 1.6

  Cic. Acad. quaest. 1.
• f 1.7

  Cic. ibid.
• g 1.8

  Cic. ibid.
• h 1.9

  Contra Aca∣demic. ••ib.
• i 1.10

  Cic. Acad. quaest. 1.
• k 1.11

  Cic. ibid.
• l 1.12

  Cic. ibid.
• m 1.13

  Euseb.
• n 1.14

  Euseb. praepar. Evang.
• o 1.15

  Contra A••a∣dem. lib. 3.
• p 1.16

  De ••inib. l. 2.
• q 1.17

  Acad. quaest. ••.
• r 1.18

  Euseb. praep. evang. lib. 1••.
• a 1.19

  Laer••.
• b 1.20

  Quom. discern. 〈◊〉〈◊〉. ab. amic.
• c 1.21

  La••rt.
• d 1.22

  Stob▪ Ser. 143.
• e 1.23

  Stob. Ser. •• 12.
• f 1.24

  Stob. Ser. 212.
• g 1.25

  Stob. Ser. 235.
• a 1.26

  Laert.